‫מנפצו‬

‫‪COMBING‬‬
‫אבות מלאכות ארבעים חסר אחת הזורע‪,‬‬
‫והחורש‪ ,‬והקוצר‪ ,‬והמעמר‪ ,‬והדש‪ ,‬והזורה‪,‬‬
‫הבורר‪ ,‬הטוחן‪ ,‬והמרקד‪ ,‬והלש‪ ,‬והאופה‪,‬‬
‫הגוזז את הצמר‪ ,‬המלבנו‪ ,‬והמנפצו‪,‬‬
‫והצובעו‪ ,‬והטווה‪ ,‬והמיסך‪ ,‬והעושה שתי בתי‬
‫נירין‪ ,‬והאורג שני חוטין‪ ,‬והפוצע שני חוטין‪,‬‬
‫הקושר‪ ,‬והמתיר‪ ,‬והתופר שתי תפירות‪,‬‬
‫הקורע על מנת לתפור [שתי תפירות]‪ ,‬הצד‬
‫צבי‪ ,‬השוחטו‪ ,‬והמפשיטו‪ ,‬המולחו‪ ,‬והמעבד‬
‫את עורו‪ ,‬והממחקו‪ ,‬והמחתכו‪ ,‬הכותב‬
‫שתי אותיות‪ ,‬והמוחק על מנת לכתוב שתי‬
‫אותיות‪ ,‬הבונה‪ ,‬והסותר‪ ,‬המכבה‪ ,‬והמבעיר‪,‬‬
‫המכה בפטיש‪ ,‬המוציא מרשות לרשות‪ ,‬הרי‬
‫אלו אבות מלאכות ארבעים חסר אחת‪.‬‬

‫‪1‬‬
 ‫מנפצו‬

‫מנפצו‬

Combing in the Mishkan

Once the wool had been cleaned, it had to be dyed and spun. However, the wool was clumped
and tangled and was not ready for processing in its current form. Therefore, it first had to be
combed into smooth fibers.

2
THE AV MELACHAH

‫ וְ ַכ ּ ָמה ִשׁעּורֹו ְּכ ֵדי לִ ְטוֹות ִמ ּ ֶמּנּו‬.‫ּיֹוצא ָּב ֶהן ַח ָ ּיב‬

ֵ ‫ַה ְמנַ ּ ֵפץ ֶאת ַה ֶ ּצ ֶמר אֹו ֶאת ַה ּ ִפ ְש ָּׁתן אֹו ֶאת ַה ּ ָשׁנִ י וְ ַכ‬
)‫יב‬:‫ הלכות שבת ט‬,‫ משנה תורה‬,‫ (רמב"ם‬.‫חּוט ֶא ָחד ָא ְרּכֹו ַא ְר ָּב ָעה ְט ָפ ִחים‬
One who combs wool, linen, crimson wool, or the like is liable. And what is the minimum measure [for
which one is liable]? Enough to spin one thread four handbreadths long. (Rambam, Mishneh Torah, Laws
of Shabbos 9:12)

THE TOLADAH

)‫ (שם‬.‫אֹותן ֲה ֵרי זֶ ה ּתֹולֶ ֶדת ְמנַ ּ ֵפץ וְ ַח ָ ּיב‬

ָ ‫וְ ַה ְמנַ ּ ֵפץ ֶאת ַה ִ ּג ִידים ַעד ֶש ֵ ּׁי ָעׂשּו ְּכ ֶצ ֶמר ְּכ ֵדי לִ ְטוֹות‬
And one who beats down [animal] sinews until they become like wool, in order to spin them — this is a
derivative of combing, and he is liable. (Ibid.)

THE ISSURIM D’RABBANAN

The Rambam does not list any Issurei D’Rabbanan for this melachah.

3
 ‫מנפצו‬

As explained above, the wool needed to be untangled SOURCE 1.3

into smooth fibers before it could be dyed. This
could be achieved in a number of ways. Rashi explains these two terms.

SOURCE 1.1
‫רש’’י‬
The Gemara (Bava Kama 93b) discusses a thief
who, after stealing wool, proceeded to wash it.
.‫ קרפי"ר ְּבלַ ַע"ז‬:‫ַה ְמנַ ּ ְפצֹו‬
The Gemara makes the following distinction.
One who does niputz to it: ‫ קרפי"ר‬in Old French.

‫גמרא‬
‫מנפצו‬
‫פּוצי ָהא‬
ֵ ְ‫ָר ָבא ָא ַמר … ָהא ְ ּדנַ ּ ְפ ֵצּה נ‬ Again, he implies that the melachah of combing refers to using
.‫רּוקי‬
ֵ ‫יה ְס‬
ָ ‫ִ ּד ְס ָר ֶק‬ one’s hand.

However, in Sukkah (12b), Rashi implies that the term niputz

Rava said: … This is referring to a case where
refers to using a comb.
one does an action called niputz. That is
referring to a case where one does an action
called siruk. SOURCE 1.4

‫רש’’י‬
SOURCE 1.2

Rashi explains these two terms.

‫ ְּב ַמ ְכ ֶּת ֶשׁת וְ לָ א נְ ִפיץ ְּב ַמ ְס ֵרק ֶק ִרי‬:‫ֶש ּ ָׁמא ָ ּדיֵ ק‬
.‫יֹוד ַע‬
ֵ ‫ִה ָו ְּשׁנִ י וְ ָא ַמר ְּבהּו ֵאינִ י‬
‫רש’’י‬ Maybe when it has been hit: with a pestle, but it hasn’t
been combed with a comb, it is called hushni, and he said
‫ ירפי"ר ְּב ַל ַע"ז וְ ָלא ָהוֵ י‬.‫ ַּב ָ ּיד‬:‫נַ ּ ְפ ֵצּה‬ regarding this: I do not know.
ָ ‫ ְס ָר ֶק‬.‫ִשּׁנּוי ֻּכ ֵּלי ַהאי‬
.‫ ְּב ַמ ְס ֵרק‬:‫יה‬

Niputz: By hand. ‫ ירפי”ר‬in Old French. It

SOURCE 1.5
is not substantially different. Siruk: with a
comb.
The Bartenura comments on the Mishna in Shabbos (73a):

The implication of this explanation of the Gemara ‫ברטנורא‬

is that the term niputz refers to untangling with the
hand, while the term siruk refers to using a comb. .‫סֹורקֹו ְּב ַמ ְס ֵרק‬
ְ ‫חֹובטֹו ְּב ֵש ֶׁבט ִאי נָ ֵמי‬
ְ — ‫ַה ְמנַ ּ ְפצֹו‬
Also note the Old French word that Rashi uses to
One who does niputz to it — beats it with a stick or combs
explain niputz: ‫ירפי”ר‬. Elsewhere (Shabbos 73a),
it with a comb.
he uses a similar word to explain the melachah of
combing.

Thus, we see that there are three possible ways to understand the
combing process; it could be performed with one’s hand, with a
comb, or by beating the wool with a stick.

4
SOURCE 2
shearing, nor is it the [typical] way of combing, nor is it the
The Rambam (9:12) writes:
[typical] way of spinning. Is it not [the typical way]? Wasn’t
it taught in the name of Rabbi Nechemia: [when preparing
the goat-hair covers of the Mishkan, the hair was] washed
‫רמב’’ם‬ [while still] on the goats, and spun [while still] on the goats?
Apparently, spinning which is done [while the hair is still]
‫ַה ְמנַ ּ ֵפץ ֶאת ַה ֶ ּצ ֶמר אֹו ֶאת ַה ּ ִפ ְש ָּׁתן אֹו‬ on the animal is considered [a typical way of] spinning. [The
.‫ּיֹוצא ָּב ֶהן ַח ָ ּיב‬
ֵ ‫ֶאת ַה ּ ָשׁנִ י וְ ַכ‬ answer is that] extraordinary skill is different.

One who combs wool, linen, crimson wool, or

the like is liable.
SOURCE 3.2

Rashi explains:

The Shevet HaLevi (1:98:1) asks why the Rambam

wrote that one is liable for combing colored wool —
‫רש’’י‬
surely this is obvious? The Shevet HaLevi suggests
that perhaps the Rambam is emphasizing that even ‫ ְּכ ִד ְכ ִתיב וְ ָכל ִא ּ ָשׁה ַח ְכ ַמת לֵ ב ֲא ָבל‬:‫ָח ְכ ָמה יְ ֵת ָרה‬
though the normal process is to comb the wool first .‫לְ ֶה ְדיֹוט ֵאין ַ ּד ְרּכֹו ְּב ָכְך וְ ָהוֵ י ִּכלְ ַא ַחר יָ ד‬
and only then dye it, one is nevertheless liable even
if one first dyes the wool and then combs it.
Extraordinary skill: As it is written [regarding those who
prepared these goat-hair covers], “And every woman of wise
heart”. But for an ordinary person, this is not the typical
SOURCE 3.1 manner [of preparing curtains], and it is considered [to have
The Gemara (Shabbos 74b) discusses how been done by] the ‘back of the hand’.
sheep were sheared in preparation for making
the curtains of the Mishkan.

Combing is generally performed only once the wool has been

‫גמרא‬ sheared from the animal. If the combing takes place while the
wool is still attached to the animal, one is not liable, as this is not
‫ ָא ַמר ַר ָּבה‬.‫ַהּגֹוזֵ ז ֶאת ַה ֶ ּצ ֶמר וְ ַה ְמ ַל ְּבנֹו‬ the typical way to comb wool.
‫יֹוחנָ ן ַהּטֹווֶ ה‬ ָ ‫ַּבר ַּבר ָחנָ ה ָא ַמר ַר ִּבי‬
‫ֶצ ֶמר ֶש ַׁעל ַ ּג ֵּבי ְּב ֵה ָמה ְּב ַש ָּׁבת ַח ָ ּייב‬
SOURCE 3.3
‫של ֹׁש ַח ָּטאֹות ַא ַחת ִמּׁשּום ּגֹוזֵ ז וְ ַא ַחת‬ ָׁ
‫ ַרב‬.‫ִמּׁשּום ְמנַ ּ ֵפץ וְ ַא ַחת ִמּׁשּום טֹווֶ ה‬ Based on this, the Rambam (9:7) rules:
‫ָּכ ֲהנָ א ָא ַמר ֵאין ֶ ּד ֶרְך ְ ּגזִ יזָ ה ְּב ָכְך וְ ֵאין‬
.‫ויה ְּב ָכְך‬ ּ ָ ִ‫ֶ ּד ֶרְך ְמנַ ּ ֵפץ ְּב ָכְך וְ ֵאין ֶ ּד ֶרְך ְטו‬
‫וְ לָ א וְ ָה ַתנְ יָ א ִמ ּ ְש ֵׁמיּה ְ ּד ַר ִּבי נְ ֶח ְמיָ ה‬
‫רמב’’ם‬
‫ָשׁטּוף ָּב ִעזִ ּים וְ ָטוּוי ָּב ִעזִ ּים ַאלְ ָמא‬
.‫ויה‬ ּ ָ ִ‫ויה ַעל ַ ּג ֵּבי ְּב ֵה ָמה ְש ָׁמּה ְטו‬ ּ ָ ִ‫ְטו‬ ‫ַהּטֹווֶ ה ֶאת ַה ֶ ּצ ֶמר ִמן ַה ַחי ּ ָפטּור ֶש ֵׁאין ֶ ּד ֶרְך ְ ּגזִ יזָ ה‬
.‫ָח ְכ ָמה יְ ֵת ָירה ָשׁאנֵ י‬ .‫ְּב ָכְך וְ ֵאין ֶ ּד ֶרְך נִ ּפּוץ ְּב ָכְך וְ ֵאין ֶ ּד ֶרְך ְטוִ ָ ּיה ְּב ָכְך‬

One who shears wool and one who launders it. One who spins wool [which is still] on an animal is exempt,
Rabba bar bar Chana said in the name of Rabbi for this is not the typical way of shearing, nor is it the typical
Yochanan: One who spins wool which is still way of combing, nor is it the typical way of spinning.
attached to an animal on Shabbos is liable to
bring three sin-offerings — one for [performing
the melachah of] shearing, and one for
[performing the melachah of] combing, and
one for [performing the melachah of] spinning.
Rav Kahana said: this is not the [typical] way of

5

SOURCE 4.1
The Gemara (Shabbos 73b) says:
‫גמרא‬
‫ ָּתנָ א ַה ָ ּדׁש וְ ַה ְמנַ ּ ֵפץ וְ ַה ְמנַ ּ ֵפט‬.‫וְ ַה ָ ּדׁש‬,
.‫אכה ַא ַחת ֵהן‬ ָ ‫ּכּולן ְמ ָל‬ ָּ
And one who threshes. We are taught: one
who threshes, and one who combs, and one
strikes — these are all [variant forms of] one
melachah.
Rashi explains the activities being discussed.
‫רש’’י‬
.‫ ּ ִפ ְש ָּׁתן ַּב ִ ּג ְבעֹולִ ין‬:‫ַה ּ ְמנַ ּ ֵפץ‬
One who combs: flax on the stalks.
‫ ֶצ ֶמר ֶ ּג ֶפן ַּב ֶּק ֶשׁת ְּכ ֶד ֶרְך‬:‫וְ ַה ּ ְמנַ ּ ֵפט‬
‫ָה ֻא ּ ָמנִ ין וְ ֶצ ֶמר ֶ ּג ֶפן ִ ּגּדּולֵ י ַק ְר ַקע הּוא‬
‫ּתֹול ָדה ְ ּד ָדׁש‬
ָ ‫ילּה‬ ֵ ‫לְ ָה ִכי ְק ִרי נִ ּפּוט ִ ּד‬
‫ֶש ּ ְׁמ ָפ ֵרק ַ ּג ְר ִעינִ ין ִמ ּ ֶמּנּו וְ ָלא ְק ִרי ֵלּה‬
.‫ּתֹול ֶדת ְמנַ ּ ֵפץ ְ ּד ֶצ ֶמר‬
ֶ .‫(ס ָמ"ג) וְ נִ ְר ֶאה לִ י ְ ּד ַח ָ ּיב ְש ַּׁתיִ ם‬
And one who strikes: Cotton with a rod, in
the manner of the craftsmen. And cotton is a
product of the ground, therefore striking it is
a derivative of [the melachah of] threshing, as
he separates seeds from it, and it is not called a
derivative of [the melachah of] combing wool.
Rashi says that these actions of beating flax and
cotton are included in the melachah of threshing,
and not combing, because these materials grow
from the ground, while combing is performed on
wool.
The Rambam above, however, lists beating flax
under the melachah of combing.
6
‫מנפצו‬
‫רמב’’ם‬
‫ַה ְמנַ ּ ֵפץ ֶאת ַה ֶ ּצ ֶמר אֹו ֶאת ַה ּ ִפ ְש ָּׁתן אֹו ֶאת ַה ּ ָשׁנִ י‬
.‫ּיֹוצא ָּב ֶהן ַח ָ ּיב‬
ֵ ‫וְ ַכ‬
One who combs wool, linen, crimson wool, or the like is
liable.
The Chayei Adam quotes the Sefer Mitzvos Gedolos (Smag) that it ‫מנפצו‬
depends which action is done to the flax. If the action is forming
the flax into fibers, it comes under the melachah of combing. If the
action is the removal of the seed, it comes under the melachah of
threshing.
He then suggests that by beating flax, one becomes obligated for
both combing and threshing.
‫חיי אדם‬
‫ּסֹורק ֶצ ֶמר אֹו ּ ִפ ְש ִּׁתים אֹו ְש ָׁאר ְ ּד ָב ִרים ְּכמֹו‬ ֵ ‫ַה‬
‫ּׁנֹופ ִצין ַה ֶ ּצ ֶמר‬
ְ ‫ּׁסֹור ִקין ַה ּ ִפ ְש ָּׁתן וְ ַה ֶ ּצ ֶמר אֹו ְּכמֹו ֶש‬ ְ ‫ֶש‬
‫ׁחֹובט‬ֵ ‫לַ ֲעׂשֹות ַה ְּל ָב ִדין וְ ַה ּ ְמנַ ּ ֵפץ ַה ִ ּג ִידין ְ ּד ַהיְ נּו ֶש‬
‫חּוטין לִ ְטוֹות‬ ִ ‫אֹותן ְּכ‬ ָ ‫ׁעֹושׂה‬ ֶ ‫ְּב ַמ ֵּקל ַעל ַה ִ ּג ִידין ַעד ֶש‬
‫עֹושׂין ֹּכל זֶ ה ָקרּוי ְמנַ ּ ֵפץ‬ ִ ‫ּסֹופ ִרים‬ ְ ‫אֹותן ְּכמֹו ֶש ַׁה‬ ָ
‫וְ ַח ָ ּיב ֲא ָבל ַה ּ ְמנַ ּ ֵפץ ִ ּג ְבעֹולֵ י ּ ִפ ְש ָּׁתן וְ ַק ַּנּבֹוס ַח ָיב‬
ּ
‫מֹוציא ַה ּ ִפ ְש ָּׁתן וְ ַה ַּק ַּנּבֹוס ִמן‬
ִ ‫ִמּׁשּום ָ ּדׁש ֶש ֲׁה ֵרי‬
ְ ‫ַה ִ ּג ְבעֹולִ ין‬
One who combs wool or flax or other things, like one combs
flax and wool or like one who beats down wool to make a
smooth mass and one who beats down [animal] sinews —
that is, he beats the sinews with a stick until he makes them
like fibers to spin them, like scribes do — all this is considered
[part of the melachah of] combing, and he is liable. But one
who beats stalks of flax and hemp is liable on account of [the
melachah of] threshing, for he separates the flax and the
hemp from the stalks (Smag). And it appears to me that he is
liable for two [i.e., for both combing and threshing].
The Shevet HaLevi (1:98:2) says that the Chayei Adam must be
referring to a scenario wherein one action of beating the flax has
the dual result of separating the flax from the husk and separating
the multiple fibers of the flax.
 PRACTICAL QUESTION
Is it permitted to comb a wig or sheitel on
Shabbos?
ESSENCE OF THE MELACHAH
As explained above, after wool was sheared from
sheep, it had to be untangled into smooth fibers
before it could be dyed.
What is the essence of the melachah? Is the mere act
of combing prohibited, as it separates the hairs, or is
it more nuanced than this?
The Rambam (9:12, quoted above) rules that
beating animal sinews to make them into fibers is a
subcategory of the melachah of combing. Why does
he rule that this is a subcategory?
The Avnei Nezer (1:170) suggests that this is because
sinews are not usually made into threads for the
purpose of spinning them together. Only materials
that are usually made into fibers with the purpose
of being spun together are included in the primary
melachah.
‫אבני נזר‬
‫אכת ַה ִּנּפּוץ‬ ֶ ‫וְ נִ ְר ֶאה לִ י ִמּׁשּום ִ ּד ְמ ֶל‬
‫ וְ ַעל‬.‫הּוא ְּכ ֵדי ֶש ִ ּׁי ְהיֶ ה ָראּוי לִ ְטוִ ָיה‬
ּ
‫ֵּכן ַה ּ ִמינִ ים ֶש ּ ְׁס ָת ָמן לִ ְטוִ ָ ּיה ַה ּ ְמנַ ּ ְפ ָצם‬
‫ וְ גִ ִידים ִאם ְמנַ ּ ְפ ָצם ְּכ ֵדי‬.‫אכה‬ ָ ‫ַאב ְמ ָל‬
‫ּתֹול ָדה וְ ל ֹא ָאב ֵּכיוָ ן‬ ָ ‫אֹותם ָהוֵ י‬ ָ ‫לִ ְטוֹות‬
.‫ֶש ֵׁאין ְס ָת ָמן לִ ְטוִ ָ ּיה‬
And it seems to me [that it is] because the
melachah of combing is [done] so that [the
wool] will be suitable for spinning. And
therefore, materials which are generally
spun — one who combs them [carries out] a
primary melachah. And sinews — if one beats
them in order to spin them, it is a derivative
and not a primary [form], since they are not
generally spun.
The K’neh Bosem (1:2) suggests a different
explanation. He suggests that the primary
melachah of combing is not merely separating the
wool into fibers. Rather, it is the removal of the dirt
7
and waste caught in the wool. This was done in preparation
for spinning. Since beating sinews into fibers does not have
this element of removing waste, it is only a subcategory of
the melachah.
‫קנה בושם‬
‫וְ ַט ֲע ָמא ְ ּד ִמ ְּל ָתא ִ ּד ְמנַ ּ ֵפץ ֶאת ַה ִ ּג ִידין ֵאינֹו ָחׁשּוב‬
‫אֹורה לַ ֲענִ ּיּות ַ ּד ְע ִּתי ִמּׁשּום‬ ָ ‫ נִ ְר ֶאה לִ ְכ‬,‫ֶא ָּלא ּתֹולָ ָדה‬
... ‫אכת ַה ִּנּפּוץ הּוא ֲה ָס ַרת ַה ּ ְפסֹלֶ ת‬ ֶ ֶ‫ְ ּד ִע ָּקר ְמל‬
‫וְ ַה ּ ְמנַ ּ ֵפץ ֶאת ַה ִ ּג ִידין ֶש ּ ֵׁפרּוׁשֹו הּוא ְ ּד ַמ ֶּכה ַעל‬
‫אכת‬ ֶ ֶ‫חּוטין ֵאינֹו ִע ַּקר ְמל‬ ִ ‫ַה ִ ּג ִידין ַעד ֶש ֵ ּׁי ָעׂשּו ְּכ ֵעין‬
‫ּומ ָּכל ָמקֹום הּוא ָחׁשּוב ּתֹולָ ָדה ְ ּדנִ ּפּוץ‬ ִ ,‫ַה ִּנּפּוץ‬
‫דֹומה ְק ָצת לְ נִ ּפּוץ ְ ּד ִב ְפ ֻע ָּלה זֹו נַ ֲעׂשּו‬ ֶ ‫ִמּׁשּום ְ ּד‬
‫ וְ הּוא ֲה ָכנָ ה לְ ַה ּ ְטוִ ָ ּיה ְּכמֹו‬,‫ַה ִ ּג ִידין ְראּויִ ין לִ ְטוִ ָ ּיה‬
‫ֲה ָס ַרת ַה ּ ְפסֹלֶ ת ְּב ֶצ ֶמר אֹו ְּב ִפ ְש ָּׁתן ֶשׁהּוא ַ ּגם ֵּכן‬
.‫ֲה ָכנָ ה לְ ַה ּ ְטוִ ָ ּיה‬
And the reason that beating down the sinews is only
considered a derivative — it seems, in my humble opinion,
[that this is] because the primary part of the melachah of
combing is the removal of the waste matter [caught in the
wool] … and one who beats down the sinews, meaning he beats
them until they resemble fibers — this is not the primary part
of the melachah of combing. Nonetheless, it is considered
a derivative of combing because it is somewhat similar to
combing, in that, with this action, the sinews become suitable
for spinning, and it [i.e., the process of beating the sinews] is
a preparation for spinning, like removing waste from wool
or flax, which is also a preparation for spinning.
However, even if these conditions are not met, the action may still
be considered a subcategory of combing.
The Gemara (Nazir 42a) discusses the prohibition for a nazir to
comb his hair.
‫גמרא‬
‫ּסֹורק‬
ֵ ‫סֹורק … ֹּכל ַה‬
ֵ ‫ּומ ַפ ְס ּ ֵפס ֲא ָבל ל ֹא‬ ְ ‫חֹופף‬ֵ ‫נָ זִ יר‬
.‫ימין ְמ ֻדלְ ָ ּדלֹות ִמ ְת ַּכ ֵוּן‬
ִ ִ‫לְ ָה ִסיר נ‬
A nazir may wash and separate his hairs by hand, but [he
may] not comb [his hair] … Anyone who combs [their hair]
intends to remove loose hairs.

The Gemara concludes that the act of combing is
tantamount to shaving, since when one combs, he
intends to remove the loose hairs that impede the
combing.
The Gemara in Shabbos (50b) quotes this same
ruling. Rashi comments:
‫רש’’י‬
.‫ ְּב ַמ ְס ֵרק ְ ּדוַ ַ ּדאי ַמ ּ ִשׁיר‬:‫סֹורק‬
ֵ ‫ֲא ָבל ל ֹא‬
But [he may] not comb: with a comb, for
then he definitely causes hairs to fall.
Rashi does not explain that combing is prohibited
since one intends to remove the loose hairs. Rather,
he explains that it is forbidden because a person
will inevitably cause some hair to detach.
The Shulchan Aruch (303:27) writes that it is
forbidden to comb one’s hair as it will inevitably
cause hair to detach. The Rama concludes that one
may use his hand to arrange his hair.
‫שלחן ערוך‬
‫ָאסּור לִ ְסרֹק ְּב ַמ ְס ֵרק ְּב ַש ָּׁבת וַ ֲא ִפיּלּו‬
‫ׁעֹושׂים ִמ ּ ְש ִׂעיר ֲחזִ יר ֶש ִׁאי‬
ִ ‫אֹותֹו ֶש‬
‫(א ָבל‬ ֲ .‫ש ּל ֹא יֵ ָע ְקרּו ְש ָׂערֹות‬
ׁ ֶ ‫ֶא ְפ ָשׁר‬
(.‫ֻמ ָּתר ַלחֹוף ּולְ ַפ ְס ֵפס ַּב ָ ּיד‬
It is forbidden to comb [one’s hair] with a
comb on Shabbos, and even with those [hair
brushes] which are made from pigs’ hair,
because it is impossible that no hairs will be
plucked. (But it is permitted to wash [one’s
hair] and to arrange it by hand.)
The Mishnah Berurah (85) explains that detaching
hair is a derivative of the melachah of shearing.
8
‫מנפצו‬
‫משנה ברורה‬
‫ישׁת ֵש ָׂער ַהּגּוף ְ ּד ָהוֵ י‬
ַ ִ‫ ִמּׁשּום ְּתל‬:‫ָאסּור לִ ְסרֹק‬
.‫ּתֹולָ ָדה ְ ּדגֹוזֵ ז‬
It is forbidden to comb: because of detaching body hairs,
which is a derivative of [the melachah of] shearing.
‫מנפצו‬
The Mishnah Berurah (86) adds on the basis of the Gemara that
combing is tantamount to shaving, since when one combs, he
intends to remove the loose hairs that impede the combing.
In conclusion: there are two concerns. One is that combing will
inevitably cause hair to detach, and the other is that one generally
intends to detach the loose hairs that impede combing. As the only
melachah that seems to be a concern is shearing, if one’s intention
is not to cause any hairs to come out and one combs in a way that
it is not inevitable, it is permitted.
The question is why is this not prohibited on account of the
melachah of combing. Just as the melachah of shearing applies
even to human hair, so should combing.
The Avnei Nezer (quoted above) takes his argument a bit further.
He suggests that since sinews are not usually made into fibers
with the purpose of being spun together, the melachah only
applies if one’s intention in beating them into fibers was for this
purpose of spinning them together.
The Toras HaMelachos (page 150) comments that this is implied
by the Rambam himself, since it is only with regard to sinews that
the Rambam emphasizes that it is for the purpose of spinning the
fibers together.
‫וְ ַה ְמנַ ּ ֵפץ ֶאת ַה ִ ּג ִידים ַעד ֶש ֵ ּׁי ָעׂשּו ְּכ ֶצ ֶמר ְּכ ֵדי לִ ְטוֹות‬
.‫אֹותן ֲה ֵרי זֶ ה ּתֹולֶ ֶדת ְמנַ ּ ֵפץ וְ ַח ָ ּיב‬
ָ
And one who beats down [animal] sinews until they become
like wool, in order to spin them — this is a derivative of
combing, and he is liable.
Therefore, if one combs a material that is not
usually made into fibers for the purpose of being
spun together, and that is not one’s intention — for
example, he untangles hair for a purpose other than
spinning the hair — it will be permitted.
The Avnei Nezer also suggests that perhaps there
is no prohibition as the combing takes place while
the hair is still connected to the person, similar to
combing while the wool is still attached to the sheep
(see source 3.1). However, the Avnei Nezer rejects
this explanation, as it should still be forbidden on
a Rabbinic level, as is implied by the Rambam in
source 3.3.
In the next responsum (1:171), the Avnei Nezer
concludes with a different answer. He explains that
the melachah of combing only applies to a material
that is disconnected from its source of growth, as
this is how the melachah of combing was performed
in the Mishkan.
Analyzing these two answers, we can draw a
halachic distinction between the two with regard
to the permissibility of combing a wig or sheitel.
According to the first answer (responsum 170),
since this hair is not being combed for the purpose
of being spun, it is permitted to comb a wig or
sheitel. However, according to the second answer
(responsum 171), since the hair on the wig or sheitel
has already been disconnected from its source of
growth, combing it may be forbidden on account of
the melachah of combing.
The Toras HaMelachos (page 151) suggests another
reason for why the melachah of combing should not
apply to hair. He explains that the term niputz refers
to taking a single unit and separating it into multiple
units, with the same connotation as breaking
something. He brings an example of this usage of
the term from Tehillim 2:9.
.‫יֹוצר ְּתנַ ּ ְפ ֵצם‬
ֵ ‫ְּתר ֵֹעם ְּב ֵש ֶׁבט ַּב ְרזֶ ל ִּכ ְכלִ י‬
You can smash them with an iron rod, like a
potter’s vessel you can shatter them.
Rashi (ibid.) explains that the term niputz means
‫ — תשברם‬to break or shatter them.
9
We also find that the Torah uses this word when describing
Hashem scattering the people of Generation of Dispersal
(Bereishis 11:8) and Bnei Yisrael scattering throughout Egypt in
search of straw (Shemos 5:12). The Toras HaMelachos explains
that this describes a nation, a single entity, being scattered and
broken up into multiple entities.
Based on this, if one were to take an item that is already made up
of multiple units and separate them, he will not have performed
an act of niputz. Flax, when it is harvested, is in masses which
need to be soaked and combed in order to separate them into
multiple strands. Similarly, wool, whilst on the sheep, is tangled
and clumped, and needs to be combed in order to be separated
into multiple units.
Hair, on the other hand, is not seen as one unit prior to being
combed, and by combing it one merely separates the units from
each other. This will not be forbidden on account of the melachah
of combing.
Furthermore, by definition, breaking a single item into multiple
items implies that these multiple items cannot return to their
original state, i.e., there is no way to make these multiple items a
single unit again. This is true with regard to flax and wool, but not
hair, as hair inevitably becomes tangled once again.
‫יקת ְש ָׂערֹות‬ ַ ‫וְ ַעל ּ ִפי זֶ ה יֵ ׁש לְ ָב ֵאר ָהא ָ ּד ֵאן ִּב ְס ִר‬
‫ ְ ּדכֹל ֵש ָׂער ְּב ִט ְבעֹו הּוא ָ ּג ֵדל‬,‫ִמּׁשּום ְמנַ ּ ֵפץ ְּכלָ ל‬
‫ ואע"פ‬,‫נֹופל ּבֹו לְ ׁשֹון נִ ּפּוץ‬ ֵ ‫ּומ ּ ֵמילָ א ל ֹא‬ִ ‫ִּב ְפנֵ י ַע ְצמֹו‬
‫ְ ּדלִ ְפ ָע ִמים ְמ ָס ְרקֹו ִמּׁשּום ֶש ַׁה ּ ְש ָׂערֹות ִה ְת ָע ְרבּו זֶ ה‬
‫ ִמ ָּכל ָמקֹום ַה ּ ְש ָׂערֹות ְּב ִט ְב ָעם ְ ּג ֵדלִ ים ָּכל ֶא ָחד‬,‫ָּבזֶ ה‬
‫ וְ עֹוד ְ ּדגַ ם ַא ֲח ֵרי‬.‫לְ ַע ְצמֹו וְ לָ ֵכן ֵאין ּבֹו ִמּׁשּום ְמנַ ּ ֵפץ‬
‫יקה ַה ּ ְש ָׂערֹות ִמ ְת ַע ְר ְּבבֹות ׁשּוב וְ ָצ ִריְך לְ ָס ְרקֹו‬ ָ ‫ְס ִר‬
‫ ְ ּדנִ ּפּוץ הּוא ַרק ִאם‬,‫ּדֹומה לְ נִ ּפּוץ‬ ֶ ‫ וְ לָ ֵכן ֵאינֹו‬,‫ֵשׁנִ ית‬
...‫ֵאינֹו יָ כֹול לְ ַה ֲחזִ ירֹו לִ ְכמֹות ֶש ָׁהיָ ה לִ ְפנֵ י נִ ּפּוץ‬
And based on this we can explain why combing hair does
not involve [the melachah of] combing at all. For each hair
naturally grows individually and so the concept of combing
[in its halachic sense] does not apply to it. And even though
one sometimes combs [his hair] because the [individual]
hairs became entangled, nonetheless, the hairs naturally
grow each on its own, and therefore [the melachah of]
combing does not apply to them. And also, even after
combing, hair becomes entangled once again and one has
to comb it again, and therefore it does not resemble [the
melachah of] combing, because [the melachah of] combing
only applies if [after combing] one can no longer return [the
object] to the way it was before combing…
 ‫מנפצו‬

Thus we see that the melachah of combing is not

merely the act of combing. The primary melachah is
either an act of preparing material for spinning (as
per the Avnei Nezer), or the removal of waste matter
from wool by means of combing (as per the K’neh
Bosem).

Moreover, according to the Avnei Nezer, combing

does not apply to a material that is not usually
spun, unless one’s intention was specifically to spin
it. Whereas according to the Toras HaMelachos,
combing by definition refers to taking a single unit
and separating it into multiple units.
‫מנפצו‬

PRACTICAL CONCLUSION
The Kitzur Hilchos Shabbos (meleches Menapetz)
states that some forbid combing sheitels on
account of the melachah of combing.

However, we have provided a number of

possible reasons for why combing may not
apply to this case.

1. It is not being done for the purpose of

spinning the hair, nor is this hair’s usual
use.
2. When one combs hair, one is not taking a
single entity and breaking it into multiple
entities.

However, the Orchos Shabbos (11:9) states

that since a sheitel is considered a garment,
disconnecting a hair is forbidden on account of
the melachah of Kore’a — tearing. He therefore
permits combing a sheitel only if doing so will
not inevitably cause a hair to detach, and it is
not one’s intention to detach hairs.

10