What is Barda?

Rashi (from the Gemara below): It is one third aloe, one third myrtle [leaves], and one third violets.

What does Rav Sheshes permit about Barda?

Rashi: He permits washing the face with it.

Why does the Beraisa forbid scraping to beautify himself?

Rashi: It is due to "Lo Yilbash Gever Simlas Ishah" (adorning oneself like a woman).

Tosfos: If his only pain is shame to be among people due to the filth or scabs, it is permitted. This is the ultimate pain!

Rav Elyashiv: "Lo Yilbash" primarily forbids women's adornments that last. Mid'Rabanan, they forbade every action of beautifying, even what does not last. Tosfos permits due to pain only matters forbidden only mid'Rabanan. The Rambam says that one is lashed only for removing white hairs from black, or dying [hair]. To scrape scabs or look in a mirror is only mid'Rabanan. Keren Orah (Nazir 59a) explains that if it is not seen externally, or it does not last, it is only mid'Rabanan. Even though women remove hair of the underarms and Ervah, is not seen externally, so for men it is not a Torah Isur. Scratching the underarms, even though it causes hair to fall out, is not an action of adorning. (NOTE: He just said that even overtly it is only mid'Rabanan, for it is not seen externally! Perhaps he teaches that even though there are two reasons to permit mid'Oraisa, it is forbidden mid'Rabanan. Or, he teaches that even if it is seen externally, e.g. he does not cover his shoulders, it is only mid'Rabanan. - PF) Aruch l'Ner (Makos 20b) says that even though women do not have beards, we learn from the hair of their heads, and the Torah forbids dying it black. However, the Ritva says that it is mid'Rabanan. Hagahah - "Lo Yilbash" does not apply to removing the entire beard via a salve, since it does not apply to women. We do not learn from the underarm. Therefore, it is like a scab; one may remove it if he is ashamed and pained. The Rambam obligates for removing one white hair. The Ra'avad disagrees, for the adornment is not recognized at all; it is as if he did nothing. Merkeves ha'Mishnah defends the Rambam. The act endures, and joins with removing other white hairs. By doing this, Achshevei (he showed that it is important to him). This reasoning is not limited to eating!

Rav Elyashiv: Looking in a mirror was forbidden mid'Rabanan. The Beis Yosef and Rema said that since wayward Yisraelim look in mirrors, this is no longer special to women. However, we do not follow sinners! The Beis Yosef and Perishah answered that since all Goyim do so, it became the custom of men. Perhaps this does not suffice, for "uva'Goyim Lo Yischashav." Therefore, the Beis Yosef added that also Amei ha'Aretz Yisraelim, who do not know the Isur, do so. The Rema and R. Akiva Eiger say that Chaverim are stringent. We do not find Rabanan stringent about this! Perhaps the stringency is only look intently for adornment, but not a quick look to arrange oneself. It is proper to do so. Also, it is proper to check in a mirror that the Tefilin are in place; however, the custom is to be stringent about this. We live among Goyim, who look in mirrors to arrange themselves; they should not scorn us. The Shach (YD 386) says that this is why we do not do Atifas ha'Rosh. This refers to mere stringencies and good customs of special individuals. Mitzvos, one must do them without shame due to those who mock him - 'be brazen like a tiger' (Avos 5:20). One should not quarrel or act brazenly, unless to oppose heretics and those who seek to destroy Torah. Alternatively, nowadays one should not be stringent about mirrors due to haughtiness. Only for [not doing work on] Tish'ah b'Av, everyone may make himself a Chacham. However, one should look only for a need, but just to see if he is beautiful, or to remove a white hair, is forbidden.

Daf Al ha'Daf citing Minchas Yitzchak (6:81): A case occurred in which half the beard of a Rav turned white. Minchas Pitim permitted to dye it black, based on Tosfos, for it was to avoid pain or shame. Most Acharonim forbade, for this pertains to a Torah Isur. Tosfos permitted only removing scabs, which is mid'Rabanan. Rav Elyashiv - what is done due for a cure or to avoid pain or shame, no one distinguishes between men and women, so this is not considered Tikunei Ishah.

How is washing the face, hands and feet for the sake of the Creator?

Rashi: It is for His honor, for "b'Tzelem Elokim Asah..." (man was made in His 'form'). Also, one who sees beautiful creations says 'blessed is He who has such in His world.' (NOTE: This is said only for those who are very beautiful. Does it help permit regular people to wash? - PF)

Maharsha: Tzelem Elokim applies to the face. However, also the hands and feet are a semblance to above, i.e. 10 fingers and 10 toes, like Mekubalim say. (NOTE: i.e. man's creation is patterned after Midos of Hash-m. Hash-m has a Midah called Yad, which is five times as great as His Midah of finger, like we say in the Pesach Hagadah. The face has semblances of Hash-m's Midos of eyes, ears, mouth, and nose. - PF)

Rambam (Hilchos Tefilah 4:3): It is proper to wash these in the morning before praying.

Rav Elyashiv: The Ra'avad asked, what honor is there in washing his feet? Migdal Oz says that we learn from here. The Kesef Mishneh says that surely, the Ra'avad did not overlook our Gemara! Rather, he explains like Rashi, that the Gemara does not discuss Tefilah, rather, whether or not one may not wash his face, hands and feet to beautify himself. We find that on Shabbos, R. Yehudah washed his face, hands and feet, and he resembled an angel (25b)! Surely all permit for the honor of Shabbos. I say that the Ra'avad holds that even in water alone, this is to honor his Creator; Mar Zutra was stringent, due to "Lo Yilbash." The Rambam holds that all, even Rav Sheshes, permit in water alone. One must wash in the morning to honor Tefilah. This includes feet only where people walk barefoot. Some say that the Rambam holds like the Rashba, that one must wash for Tefilah like Kohanim, who must wash [hands and feet] from the Kiyor in the morning. Our Sugya discusses whether one may wash with something that cleans and gives a strong scent, like Barda. A gain of washing is making known the praise of the creation, especially, Yisrael, who are Hash-m's dear children. May Hash-m help one to intend l'Shem Shamayim! Chachamim should be more adamant. Mar Zutra was stringent, amidst Midas Chasidus, even though everyone was lenient. It is disgraceful for a Chacham to go perfumed in the market (Berachos 43b); this has no connection to our Sugya.

What do we learn from "Kol Po'al Hash-m la'Ma'anehu"?

Rashi: Hash-m created everything for His honor.