#829: Of Mirrors and Men
The lav (Torah prohibition), “Lo yilbash gever simlas isha” (a man may not dress in a woman’s garment) prohibits many types of adornments and beauty enhancements normally practiced by women; in this vein the Talmud Yerushalmi states that men gazing in the mirror is also a violation of lo yilbash. *
However, the Yerushalmi continues, there are exceptions to this precept, such as those who are krovim l’malchus (involved with the government)—they may look in the mirror to maintain the impeccable standards of dress befitting their position. Poskim maintain that there are also a range of non-glamour related activities where mirror use by men is sanctioned: to examine the body for health purposes, to avoid nicking the scalp while taking a haircut, to properly position tefillin shel rosh (head tefillin), and for checking for food stains or dandruff on the person or clothing to present a well-groomed appearance. Halachic authorities add that even absent some sullying substance, a man may glance in the mirror to simply straighten his clothing to look presentable.
Later authorities qualify that since in the current age mirrors are no longer considered gender-specific, the above restrictions are relaxed and a mirrors may be used for a range of purposes by men as well. Other authorities nevertheless maintain that chaverim (“colleagues”; i.e., Torah scholars) refrain from gazing in mirrors indiscriminately and maintain the standards of previous generations. There are also kabbalistic motives for men curbing their mirror use, as it states in the Zohar concerning ruchos ra’os (evil spirits) unleashed by males who use mirrors, including a memunah (appointed [angel]) called Mar’eh (“mirror”) whose negative energies are thus fortified. Obviously, this warning does not apply to utilizing the mirror when sanctioned by halachah—those activities outlined by the Yerushalmi and earlier poskim.
The established practice is that mirror-use by men is only restricted when it is li’hisgaos (for vanity)—but in other circumstances and when in the range of acceptable halachic practice, or otherwise l’shem Shamayim (for the sake of Heaven), it is acceptable. Some latter-day poskim mention that in current times, when a Torah lifestyle has become more marginalized, it is even more important than in previous generations for talmidei chachamim to be well-groomed and neatly dressed in order to make a positive impression; using a mirror for this purpose is proper since it enhances respect for Torah in the larger community.
*For other (non-dress) activities associated with lo yilbash, see Halachah #11; Halachah #243; and Halachah #654.