by Rabbi Yair Hoffman
It is a question that seems to be on the mind of a number of people. And people of all ages and genders seem to be asking it. What is the halacha regarding using one’s own hair for a shaitel?
A BRIEF HISTORY
Let’s first take a look at the history of wigs before we get to our specific question. The human hair wig as we know it first appeared in ancient times, then virtually disappeared after the fall of Rome in 473 CE, and then reappeared in the last six centuries. We find that the Egyptians wore wigs to protect against the hot sun. They attached the wigs to their head using beeswax and resin. The Assyrians, Greeks and Romans also used wigs.
The term wig, by the way, is short for periwig, a term that developed only in the past three centuries.
The Mishna in Shabbos (6:5) also attests to the use of wigs, and the Gemorah later on clearly shows that it was done for beauty. Both Rashi and the Meiri explain that it was worn so that “she would appear to be a baalas s’ar – having [much] hair.”
Rashi in Bechoros (7b) seems to add more information. He writes (D”H nehenim b’saarah), “The women who had little hair used to attach (or tie) the hair of other women to their hair and this is called peah nachris.”
THE WIG IN HALACHA
The Ramah (75:3) discusses the halacha of reciting the Shma in front of a woman who is wearing a wig. The Ramah writes that it is permitted to recite it. The Mishna Brurah explains that it is because he holds that this, the wig, is not considered “s’ar b’isha ervah. – the hair of a woman is forbidden.” There is a view that is of the opinion that wigs are forbidden because they are still considered “the hair of a women which is ervah.”
Most Ashkenazic Poskim (See Igros Moshe Even HaEzer Vol. II #12) and families, however, followed the lenient opinion regarding wigs. Indeed, the Kaf haChaim (OC 75:19), Mishpetai Uziel (EH Mahadurah Tanina #74), and Yaskil Avdi (Vol. VII EH #16), all prominent Sefardi Poskim also permit the wig. On the other hand, Rav Chaim Palaji (Ruach Chaim EH 21) and Rav Ovadiah Yoseph zatzal (Yabia Omer V EH 5:4), however, follow the stringent view forbidding wigs for Sefardic women.
Rav Chaim Kanievsky zt”l stated that the Chazon Ish’s wife wore a wig (cited in Meir Oz Vol. III page 829) as did his mother. He also ruled that if a Sefardi studied in an Ashkenazic Yeshiva he may allow his wife to wear a wig, otherwise, she should cover her hair with a kerchief.
All this, of course, relates to a wig with another woman’s hair, but what about one’s own hair?
The Mishna Brurah (75:15) cites two views in this regard. The first view he cites is that of Rav Yoseph Ben Meir Teumim (1727-1793), author of the Pri Magadim. The Pri Magadim is of the opinion that use of a Peah Nochris, a sheitel, is permitted. The Mishna Brurah then states that it is indicative in the language of the Pri Magadim that he permits the use of one’s own hair in the manufacture of it as well. He then cites the view of the Mogen Giborim (written by the two brothers-in-law, Rav Yosef Shaul Nathanson [1808-1875] and Rav Mordechai Zev Ettinger [1804-1863] and published in two parts) who were stringent in this manner.
It is also interesting to note that manuscripts of Rav Teumim have been found in the Bodleian Library at Oxford (1:1500:16419) of his work entitled “Aim LaBina” mentioned by R. Avrohom Meir Livshitz Breizel printed in 2014 which show that days before he passed away, Rav Teumim retracted his whole heter for wigs entirely. Nonetheless, we have a dictum that an author’s more authoritative work will set aside a lesser work that he wrote, even if he wrote it later.
Rav Nissim Karelitz Shlita (Chut Shaini Shabbos III page 272) writes “praised be the one who, in her tznius can fulfill the halacha according to all opinions.” It is clear that Rav Karelitz Shlita believes that, ideally a woman should be stringent in accordance with the view of the Magain Giborim. What, however, is the view of the Mishna Brurah? What is the bottom line halacha?
The earliest source who discusses the topic is Rav Yehoshua Boaz Ben Shimon Boruch (d. 1557) of Northern Italy, the author of the Shiltei Giborim. He writes on tractate Shabbos (64b) that the wig is permitted and it makes no difference whether it is her own hair or that of another woman. He also shows that this is clearly referring to a married woman because the Gemorah states that she wears it so that she not be found unappealing in the eyes of her husband.
The Levush, however, forbade the use of a person’s own hair, disagreeing with the Darchei Moshe in (YD 303) who indicates that it is permitted. The Ateres Zkainim also understands the Ramah as permitting it with one’s own hair. It would seem that the fact that Be’er Haitev does not even cite the view of the Levush is indicative that he holds the halacha is clearly like the Ramah. This is borne out by the fact tha in Even ha’Ezer (Siman 115) he just cites the view of the Shiltei Giborim without bringing any dissenting view.
CONCLUSION
When the Mishna Brurah cites one authority and then a second one who is stringent, the general understanding that he rules in accordance with the first view (heard from my Rebbe a relative of the Chofetz Chaim). Also, generally speaking, the Pri Magadim is more authoritative than the Mogain Giborim. This combined with the view of the Shiltei Giborim would indicate that as a matter of pure halacha, notwithstanding the recommendation of Rav Nissim Karelitz, it would be permitted to use one’s own hair. However, the fact that the Mishna Brurah cites the view forbidding it as well indicates that it is not being unduly strict to be machmir.
As in all matters of halacha, however, one should always ask one’s own Rav or Posaik as to how to conduct oneself.
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12 Responses
Rav Elyashiv said that the purpose of covering ones hair is to be less attractive, as in “tzanua” to hide ones beauty to strangers. So said Rav Elyashiv “Since the wigs nowadays do little to hide ones beauty and often times it is just the opposite, they are designed in a way to enhance ones beauty then it is certainly no difference in one going without a covering at all. The whole discussion of “pe’ah nochris” is about wigs which have no resemblance to natural hair, but certainly there is no question as to the issur of wigs nowadays which are made to resemble real hair.” These words can be heard on “kol halashon”.
Please stop misquoting harav Eliyashev. A couple of years ago they released an edited video of Harav Eliyashev saying that sheitels were assured when in fact he had said that sheitels are muttar but there are some sheitels that are worn nowadays that are assur. This video was then edited and spread as ‘proof’ thatHarav Eliyashev held sheitels were assur. A relative of mine went to Harav Eliyashev and asked him about it to which the rov got very angry that he was misquoted. This relative penned a letter which shown and edited by Harav Eliyashev and printed in the Hebrew yated which clearly states that regular sheitels worn nowadays are muttar and only provocative, extra long etc are assur.
The above comment is quoting Rav Elyashiv as having said “it is certainly no difference in one going without a covering at all.”
Really? So I should ditch my sheitel and go out in my hair?!?
I am inclined to think not. According to many, many poskim, covered is covered. I personally spoke to many Bais Yaakov teachers, seminary teachers, and a posek from Lakewood regarding this quote. I was told not that it wasn’t said, but rather its not relevant for Americans and here in US we accept sheitels as a hair covering, even if it looks “natural” or beautiful. Please don’t perpetuate a pesak that sound extreme, and very possibly is misrepresented or misunderstood. There is the danger of it doing more harm than good, and can chas veshalom cause a lack of respect for a Gadal Hador. I really question if Rav Elyashiv meant this literally. If someone has more understanding on this particular point, please comment!
# 1 is correct & he is NOT contradicting- even- the maikilim above.
They speak about ones own hair, but never in the way that its used today as rav elyashiv zt”l zy”e explained.
Still even it one would still argue that strict halacha doesnt prohibit it- nevertheless
she still remains a
Naval[or Navala] Brshus Hatorah!!! which is also halacha!
[see famous ramban on p. kedoshim]
Whether a wig is permitted or not is really not so relevant anymore – almost all the wigs nowadays look completely natural and most vastly improve a woman’s appearance, many to the point where it can look very provocative. These wigs completely defeat the purpose of a married woman covering ones hair, obviously the Gedolim in the past who allowed the use of a wig meant for a wig that looked like straw, like an actual head covering.
Rav Elyashiv stated that it is preferable for a woman to wear a kerchief rather than a wig (to follow all the Poskim), and one can see in todays times that when a married Jewish woman does wear a tichel she appears very obviously married (as opposed to a wig which really fools many people in to thinking that her hair is uncovered) and she also is saving her main beauty for her husband. Even if we know that Jewish married women are wearing wigs, it has to look like they are wearing wigs and it can’t be beautifying (which all wigs do today).
There’s been a lot of talk about the subject of wigs lately, I think it’s become obvious that something needs to be done about the wigs that we are wearing. Many non Jews and secular Jews mock the wigs, and the truth is it is completely illogical that the wigs that we are wearing for modesty purposes are the same wigs that actresses and singers wear for glamour!
It’s become a mockery of the mitzvah of kisui rosh. Rabbi Ephraim Wachsman spoke recently about the subject and he said “The sheital originated as a kula in order to accommodate the weakness of the dor. Then the kulas became greater and greater. There was a time when it was still recognized as a certain darga expression of tznius. But, then a change happened and instead of a sheital becoming a symbol of tznius it turned into a symbol of glamour, something to be more and more natural. Instead of the purpose of the sheital to make us not to be noticed, it became an enhancement and improvement. Everybody knows this, everybody understands this, but no one says it, because t’hei haemes naderes.”
I am so grateful that Rabbi Wachsman came out with the following statements- “There’s a group of women who created a chabura called Rosh Pina. And they’ve decided that they want to be machmir to wear tichels as often as they can, whenever they have the opportunity, rather than wear the sheital. We have to be mechazek them! They’re not extreme, they’re not fanatics, they’re not the Taliban. People who use such terms, they use it just to validate themselves so they shouldn’t have to confront the emes. These nashim tzidkaniyos are pashut women who went through our chinuch. They went through our Bais Yaakovs, they were mekabel the mesora al pi derech hamesora from tzaddikim and gedolei Yisroel. They were taught to live with the truth and to respect the truth. And they looked at these sheitals and they said to themselves- this contradicts my values, this is not emes, this is hypocrisy, this is not yiras shamayim. And we should admire them and we should aspire to their level of yiras shamayim.
I wish more Rabbanim would follow Rabbi Wachsman’s lead and come out with support for women (Ashkenaz and Sephardic) who are trying to wear tichels!
Please explain to me how a married woman who covers her hair, that hair is considered beautiful. Sorry, but when a woman covers her hair for long time, the results are not beautiful. I even know married women who cut their hair short to be able to wear their sheitels without a “bump” in the back. How is cutting your hair short meant to look attractive to their husbands?? Seriously the Yetzer Hara has trapped women into thinking that it is okay to wear long attractive beautiful sheitels, that make a woman even more attractive then her real hair. Sorry, I have seen women with long attractive beautifulsheitels, turn heads of men. I guess these women have no idea what they are thinking. Maybe save those long attractive sheitelsfor their husbands and better to wear a scarf then even be a stumbling stone to others.
To #2 – why would it be any different for America than it is for Israel? Here are a few quotes from the book “The Unique Princess” written by Rebbetzin Tehilla Abramov. This book has the haskamos of Rav Elyashiv, Rav Zilberstein, Rav Scheinberg, Rav Ovadia Yosef, Rav Azriel Auerbach, Rav Weinbach, Rav Asher Zelig Weiss, Rav Karp, Rav Zev Leff and more. It’s a beautiful book on modesty and the mitzvah of kisui rosh.
“The posek hador, our generation’s great halachic authority, Maran Rav Yosef Sholom Elyashiv, shlita, has clearly stated that in his opinion it is preferable for a woman to cover her hair with a kerchief rather than a wig. He constantly expresses his concern about the use os wigs that are not modest- a practice which, he says, has made inroads even into the families of pious men and roshei yeshivah.
Maran Rav Shlomo Zalman Auerbach, zt”l, expressed the same concern. As he once put it to Rav Dan Segal, shlita: “They cover their hair, and then make every effort to make it look uncovered. Therefore, in my opinion this is a loathsome thing. But who can we talk to?” He also said that, when Mashiach comes, the first think he’ll do is abolish the use of wigs (as qupted by his son-in-law, shlita). Many halachic authorities and Torah scholars in our time agree with this approach.” (chapter 10, page 105)
The other week my Polish cleaning lady told me that her husband (who likes to shop in all the kosher stores) came home asking her how is it that Jewish women all have such great hair no matter their age, and Polish women don’t! She had to tell him that we wear wigs! I was so embarrassed! It’s a massive chillul Hashem!
One more quote from “The Unique Princess”!
“The halachic opinions that permit the wearing of wigs were talking about wigs that were short, unnatural looking and “wiggy”. Such wigs were in use a century ago, explains Maran HaGaon Rav Yosef Sholom Elyashiv, shlita. They were short and stiff, and the hairs did not move from their place. Therefore, they were neither provocative nor alluring. In contrast, a wig that is long, free-flowing, and natural looking does not constitute a modest head covering.”
The reality is that most wigs today are beautiful and natural looking, most are not wiggy looking at all.
So women shouldn’t look beautiful?
#1 why are Yair Hoffmans articles so controversial is that the point? To get everybody to fight…
And # 2 baking mom : are you kidding?!?! It looks like your Sunday afternoon activity was writing an article- yes an article for YWN maybe next time you should try to be more to the point:)
#7 bakingmom:
I think the Polish lady’s husband’s thoughts are not relevant here because he obviously had no idea that Jewish women wear wigs and, presumably, didn’t look too closely.
On the other hand, Jewish men know quite well that married women wear wigs and so unless the wig really looks like it’s her own natural hair and not a wig, then the psak is there.
Actually I think that it’s very relevant that my cleaning lady’s husband thought that Jewish women all have beautiful hair. One of the main reasons that a Jewish woman covers her hair after marriage is that the hair of a married woman acquires the status of erva – This means that the hair, as is the case of any other part of the female body that is labeled ervah, can cause a man who sees it to feel attracted to her (Avodas P’nim pg 87).
So even though Jewish men know that married women are wearing wigs (and there are many times that they can’t tell)if it looks very attractive (which most wigs do nowadays, if not down right provocative), it’s problematic. If the wig is short, stiff and “wiggy” looking then it’s considered kosher (but not halachically or hashkafically the ideal head covering).
“In the eyes of the halachah, a married woman is an eishes ish, which indicates a special and elevated status. When the chasan places the ring on her finger under the chuppah, he says to her “Harei at mekudeshes li- You are hereby designated to me.” The word “mekudeshes” means that she is now set aside for her husband. She has entered into an exclusive relationship with him alone and must be especially careful to avoid contact and socializing with any other man. Accordingly, part of her beauty should be withheld from the public eye. Certainly she should be dressed pleasantly and graciously at all times, but she should not display her full natural chein for everyone to see,
This is accomplished by covering her hair, because the hair has particular feminine appeal” (Avodas P’nim, page 86)
Most of the wigs today do not withhold a woman’s beauty from the public- they usually beautify her tremendously! Most women don’t even have hair that resembles these wigs! It’s become a joke- women will put on these beautiful wigs to go to work, to go to stores, weddings, schools etc.. where there are many other men around and then when they come home the first thing they will do is take the wigs off!
The following question was sent by a muslim woman to a publication about hair coverings and modesty:
“Shalom. I am a Muslim woman, and I am curious to learn more about your rules regarding modesty. Specifically, I was wondering about the reasons that Jewish women wear wigs. Hair is obviously beautiful, and Orthodox Jewish women only show their beauty to their husbands. But wigs can be very beautiful, with nice hairstyles and colors, so it seems like that would be showing off more beauty. Please explain this to me as I like learning about other cultures and religions.”
I think we have to seriously think about what a chillul Hashem the wigs are making.