A Hairy Issue

Question:

Is it permissible to use the product “Minoxi” (minoxidil) on Shabbos for hair loss prevention? The therapy requires daily application of a liquid to the scalp for optimal effectiveness. This situation involves typical hair loss experienced by people my age, rather than severe or unusual cases.

Answer:

First, we must determine whether skipping the treatment on Shabbos would reduce its efficacy. For example, if the instructions specify twice-daily application, he could apply it shortly before Shabbos begins, skip the Shabbos morning treatment, and then apply it again after Havdala. In many cases, missing a single application each week will not affect the treatment’s effectiveness. However, if skipping even one application would reduce the treatment’s effectiveness, then using the product on Shabbos appears to be a matter of disagreement among the Poskim.

Chaza”l decreed that medical treatments should not be performed on Shabbos, out of concern that one might grind medicinal ingredients to prepare a remedy, thereby violating the prohibition of Tochen (grinding). This restriction applies specifically to a person who has a Meichush (some discomfort) but is not considered a Chole. In the case of a Chole – even if the condition is not life-threatening – this decree does not apply, and taking medicine is permitted (see Shulchan Aruch O.C. 328:37).

The Poskim debate whether this G’zeira applies solely to individuals experiencing physical discomfort or also to healthy people who wish to take medicine to improve their health. The Shulchan Aruch (ibid.) holds that someone who feels no discomfort may consume items not generally regarded as “Ma’achal B’ri’im” (foods eaten by healthy people) that are typically treated as medicines. This opinion is echoed in Chazon Ovadia (Shabbos, 3, p363) and Or l’Tzion (2:36:9–10).

According to this view, using the product on Shabbos would seem permissible, since ordinary hair loss is not considered an illness, and a healthy person is allowed to take medicinal substances as stated.^[1]

            However, according to the Magen Avraham (ibid. 43), a healthy person may not take medicines on Shabbos to “strengthen his constitution.” The Mishna Berura (ibid. 120) rules likewise.

It is possible that this product – which improves blood circulation, thereby assisting hair growth – would also be considered a form of “strengthening the constitution.” If so, according to the Magen Avraham and Mishna Berura, using it on Shabbos would be prohibited.^[2]

            For this reason, some authorities rule that it is forbidden to use medication on Shabbos to prevent hair loss. For instance, the Mishnas Yosef^[3] (13:91) is inclined to prohibit it. This is also said to be the view of the Avnei Yashfe^[4] (Gam Ani Odecha – Teshuvos of the Ba’al Avnei Yashfe 91).

On the other hand, the Shu”t Sha’arei Yosher (5:69, by R’ Avraham Chanania) suggests that even according to the Magen Avraham, there is room to be lenient in this case. He argues that preventing hair loss should not be considered “strengthening the constitution.” He further proposes that the prohibition may apply only when a person’s condition is currently weak and he takes medicine to strengthen it, but not when one takes something now merely to prevent a possible weakening in the future.

However, even according to this approach, the leniency (for Ashkenazim) would apply only to a product that merely prevents further hair loss, not to one that promotes new hair growth. This requires further study.

Another possible factor for leniency is the view of certain Poskim that when a medicine must be taken for several consecutive days, and interrupting the treatment on Shabbos would reduce its effectiveness, it may be taken on Shabbos. This view appears in Sefer haChaim by R’ Shlomo Kluger zt”l (1785-1869), and is also cited in the name of the Chazon Ish.

However, a closer look at this leniency reveals that it is actually based on the idea that a condition requiring uninterrupted treatment is considered an illness (see Orchos Rabbenu 1, p155), or on the argument that the Sages did not enact the prohibition in a situation where a person’s health would inevitably be harmed as a result (Minchas Asher, 2:38). Neither of these considerations seems to apply in the present case.

It is also reported that R’ Elyashiv relied on the reasoning of the Sefer haChaim to allow a healthy person to take medication to strengthen his constitution for the purpose of a Mitzva (Hilchos Shabbos b’Shabbos, 2, p515). This also does not apply here.

The preceding discussion addresses the forms of hair loss frequently experienced by the general population. For instances of atypical or pronounced hair loss, alternative considerations may apply.

All authorities would allow this treatment on Shabbos for a child suffering from hair loss, since the needs of a child are treated like those of a Choleh sheEin Bo Sakana (see Rema 328:17). Likewise, in a case of extreme hair loss at a young age that causes significant distress – for example, in the case of a girl of marriageable age – the condition may be considered an illness that permits medical treatment on Shabbos. A Rav should be consulted in such situations.

One final consideration: even when treatment is permitted on Shabbos, it is essential not to squeeze the hair. The liquid should be applied directly to the scalp or onto the hair so it can reach the scalp on its own. It is important to avoid massaging or squeezing the hair.

[1] See below for an important note regarding how the product should be applied on Shabbos.

[2] See Hilchos Shabbos b’Shabbos 2, p515, who cites R’ Elyashiv zt”l as saying that a woman may take medications to improve fertility on Shabbos as it is considered at least a case of a healthy person “strengthening their constitution”, since they strengthen and improve the body so it will be fit for conception.

[3] R’ Yosef Lieberman zt”l (1928-2023), Rosh Kollel of Kollel Shomrei Hachomos and Rav of the Sadigur Shul in Yerushalayim.

[4] R’ Yisroel Pesach Feinhandler zt”l (1945-2011), Rav of Kehilas Avnei Yashfe in Yerushalayim. R’ Gamliel haKohen Rabinowitz shlit”a published a collection of R’ Feinhandler’s Teshuvos in 2016. The Teshuva quoted by R’ Rabinowitz is an expanded version of the Teshuva published in Kovetz Avkas Rochel 13, p139 in 2021.

[4] See the Aruch haShulchan (306:20) and Chut Shani (4, p245).