Rujukan Talmud untuk Ulangan 22:5: Jerusalem Talmud Avodah Zarah & Makkot

“One who cuts a Gentile’s hair cuts it until he comes to the lock¹³⁸A word of undetermined etymology which R. Ḥananel in his Commentary to Sanhedrin21a explains by Arabic دوابة which means both a toupee and a mane; cf. Chapter 1, Note 105. Levy suggests Latin vellera crinis.. Once he comes to the lock he desists. One who gets a haircut from a Gentile looks in the mirror¹³⁹To make sure that the Gentile will not cut his throat. In general, for a man to look in a mirror to check on his grooming is rabbinically forbidden as “woman’s garb” (Deut. 22:5). Babli 29a., from a Samaritan he does not look into the mirror¹⁴⁰Since they are (Sadducee) Jews, there is no reason to allow looking in a mirror.. They permitted the family of Rebbi¹⁴¹The Patriarch’s family, the official representative of the Jews vis-a-vis the Roman Government from the Severan Emperors to Theodosius II. that they might look, because they were in need of Roman government connections.¹⁴²Tosephta 3:4.” Three things they permitted the House of Rebbi, that they might look into a mirror, that they got a haircut with a lock¹⁴³Greek κόμη., and that they taught their children Greek¹⁴⁴Not simply the Greek language which every trader had to master but Greek education, literature, and philosophy, which are intrinsically pagan. Babli Soṭah 49b., because they were in need of Roman government connections.

It was taught in a baraisa as well, One who removes a scissortip full [of hair] on shabbos is liable, and how much is a scissortip full? Two [hairs]. Rebbi Eliezer says, One [hair]. And the sages agree to Rebbi Eliezer in a case where one is removing the white from the black, then even one hair would make one liable. And this would even be prohibited on the weekday, because it says (Deuteronomy 22, 5) "A man shall not wear a woman's garment"....