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“Then they should have put out a kol korei that all nice shaitels from the last 20 years should be thrown out.”
You should address your criticism of these Gedolei Poskim to them, rather than to the public.
You should address your criticism of these Gedolei Poskim to them, rather than to the public.
It’s not a criticism of them, it’s a rebuttal to you.
Many achronim write about a woman who wants to make a shaitel out of her own hair – i believe this is very relevant, because it speaks to the material used, not the method of attachment and the appearance thereof after the shaitel is made. Using realistic looking material has a basis, but making it such that the woman herself appears to be shaitel-less, seems to involve several issues: maaris ayin, and the inability to distinguish one’s self as a married woman, and I’m sure there’s more. Also of note is Avi’s mentioning of rav moshe’s psak regarding divorcing a woman who does not cover her hair. When I learned the sugya in kesuvos I hit on a chidush based on rashi and other rishonim that we don’t find that one must divorce his wife for other iniquities; only in regard to tznius issues that are in the public eye. The reason is, I believe, because the way a wife behaves in public is a reflection on the husband, since it is assumed that had he wanted to, he could have forced her to dress differently. Since most women did not cover their hair in Europe (and america for many years) it had bo reflection on the husband, so there was no need to divorce her.
That being said, I think if a woman appears to not be wearing a shaitel, it would be in that category even if she technically is covering her hair.
Avira, for erva it is OK as she is covering her hair but hirhur is a problem.
but making it such that the woman herself appears to be shaitel-less, seems to involve several issues: maaris ayin
Rav Moshe holds there’s no maris ayin. The Maharil Diskin holds there is.
and the inability to distinguish one’s self as a married woman
While I agree that it’s a bad idea for this reason (Hamodia had a humorous fictional piece in the Succos Stories supplement about a married lady who was set up on a shidduch meeting by someone who thought she was single because of her lace shaitel), do you have a source which would make it actually assur?
and I’m sure there’s more.
Please share, because I haven’t yet heard a compelling reason to think it’s actually assur l’chol hadeios.
i think that the discussion about lace sheitels is not a problem in whether its halachically a hair covering- pashtus it is. The problem that a lot of poskim see with it is the tznius aspect which is that if a wig is meant to be worn to cover a married womans head and have it noticable that she is married, a lace sheitel is a problem because it looks so much like real hair that it defeats the point. It also shows such a strong desire to assimilate and not be proud of being a jewish married woman, which is an issue.
The Sefer HaChinuch (Mitzvah 552) writes that, while according to Halacha Kiddushin can be performed with any marginally valuable item, the custom is to utilize a ring. The reason he gives is that it serves as a “constant reminder” to her status.
All the moreso a sheital or hair covering, which is halachicly obligated and thus expected to be found on a married woman’s head must be noticable.
Sorry, Am Ha’aretz here. Is this about “lace top” sheitels, “lace front” sheitels, neither, or both? I’m not sure what the difference is.
“Then they should have put out a kol korei that all nice shaitels from the last 20 years should be thrown out.”
Five major poskim issued a psak a few short years ago forbidding any natural-hair sheitlach:
Rav Chaim Meir Halevi Vosner, Rabbi and Head of the Rabbinical Court, Zichron Meir
Rav Sariel Rosenberg, Rabbi and Chief Rabbinical Justice, Bnei Brak
Rav Yehuda Sillman, Rabbi and Head of the Rabbinical Court, Bnei Brak
Rav Shimon Baadani, member of the Moetzet Chachmei HaTorah
Rav Moshe Mordechai Karp, Dayan and Posek, Southern Hill, Modiin
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