There are companies out there that specialize in making wigs (sheitels) from one’s own hair.
Generally speaking, these companies do it for those undergoing chemotherapies r”l, but others are also doing it. These companies state that the hair needs to be healthy enough to withstand the hand tying process. They require a minimum of 8 ounces of hair in order to make a custom wig, and point out that the average woman has 3-4 ounces of hair on her head. The cost is about $1000 and the length of the sheitel is 3 inches shorter than the hair submitted.
Our question, however is not in regard to the cost or the process. Our question is what the halacha is regarding using one’s own hair for a sheitel. Is it permitted, forbidden, or a machlokes?
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. It 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.
IN THE MISHNA
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.”
TWO VIEWS ON WIGS
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 Shlita 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?
WITH 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.
THE STRINGENT VIEW
After quoting the Pri Magadim, the Chofetz Chaim 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 and forbade it.
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 normative 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.
THE BE’ER HAITEV’S VIEW
It would seem that the fact that Be’er Haitev does not even cite the more stringent view of the Levush is indicative that he holds the halacha is clearly like the Ramah – permitting it. This is borne out by the fact that in Even ha’Ezer (Siman 115) he just cites the view of the Shiltei Giborim without bringing any dissenting view which forbids it.
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 zt”l, Rav Henoch Leibowitz zt”l – 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 Shlita, 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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7 Responses
It would seem that a sheitel made from one’s own hair would defeat the underlying purpose of wearing a sheitel in the first place. There was an advertisement years ago for goyishe hairpieces for women asking “is it her real hair or not …no one but her knows…”. If the concern is that seeing a woman’s hair might trigger illicit thoughts in men and constitute an issue of ervah, than focusing attention on men wondering “real or not” would seem to be illogical. In a modern day world, some might question the underlying question of whether seeing a woman’s hair creates an issue of ervah and/or give rise to pritzusdike thoughts, but that is not Rav Hoffman’s purpse. Assuming you accept the inyan of ervah, than having your own hair cut off and than reshaped by a beautician and sticking it back on would appear to be a means of circumventing the intent of the Halacha.
@Gadolhadorah I guess you think all the poskim who pemit it never checked with you first? And they probably never thought of your s’varos?
Would it be possible to please not post any more articles about how sheitels are fine to wear- what is the point of these articles?? Everyone already thinks sheitels are mutar, and look at the travesty that has become with the wigs! A mockery and a joke! None of the Gedolim mentioned in this article would have ever allowed the wigs of today including the chofetz Chaim who screamed about pritzus.
There is a video circulating of Rav Chaim Kanievsky saying that if a wig looks like hair it’s forbidden- you can clearly hear him saying this. In the video a man is showing the Rav a typical more “refined” looking wig and Rav Kanievsky says it’s assur! Maybe an article could be written about this!
The wig that was worn in the times of the chazan ish was incredibly wiggy- a woman wouldn’t touch it today. Even if a wig was made out of human hair in those times the technology than was nothing like today. Wigs then and in the times of the Gemara were awful looking.
And why is there no mention of the fact that wigs that were worn in the times of the Gemara were worn to beautify themselves in the house for their husbands (I guess if a woman had really bad hair than the wigs were somewhat of an improvement even if it looked like straw)- but when they left the house their wigs were fully covered! Why is this not mentioned on the article?
And why is not mentioned how so many poskim assured wigs, actually the majority did, including the chasam sofer and the Gra. And again those that did allow it would never have allowed any of today’s wigs.
Rav Elyashiv ztz’l” spoke very harshly against today’s sheitels.
These are the words of the Rav translated into English:
” Even though there’s a dispute among the Poskim whether it’s mutar or ossur to wear a sheitel, if they walk as if their hair is revealed, the way those that are not covering their hair walk, they are violating an issur gamur, it’s mamish, it’s emes like ervah. (the term used in gemara to describe parts of the body that must be covered according to halacha)
The issur is as follows: If they walk with a sheitel like the times 100 years ago, then of course this is allowed, even a drop nicer. But, it should not be the way they walk today. All those that walk today, it looks like hair for sure and this is definitely assur, this nobody was mattir.…A woman with the hair of today the way she walks, it’s mamish ervah, it looks like hair, there is no difference, regarding this there is no heter….”
HaRav Chaim Kanievsky shlita stated “If the sheitel looks like hair, it is the obvious truth that it is definitely forbidden. There is no room for dispute in the matter.” He repeated this several times in his conversation with Harav Avraham Lipshitz shlita. (Adorned with Dignity, page 102)
In The Unique Princess by Rabbi Yirmiyohu and Tehilla Abramov it states, “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.” (page 103) Further on it says, “Rav Elyashiv also 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 expressed his concern about the use of wigs that are not modest- a practice which, he says, has made inroads even into the families of pious men and roshei Yeshivah.” (page 105). In a letter written by Rav Moshe Mordechai Karp it says, “Many times, we heard from Rav Elyashiv zt”l, how pained he was by this great breach (immodest wigs), and how much he encouraged Jewish women to go with a mitpachat, which he considered “Glatt”, because even the old wigs, were a matter of controversy among the poskim…”
The reason that the Torah prohibits a married woman to reveal her hair is the following:
אסור גלוי הראש אינו אלא משום פריצות דגברי (תרומת הדשן)
The prohibition of revealing one’s hair is because hair is Pritzus. Since the hair of a married woman is attractive to another man and can cause him to sin, it must be covered. All the Rishonim and Achronim have said that this is the reason that a woman must cover her hair in public. (For many sources on this Divrei Shalom is a great resource.)
Please everyone wake up! We are so careful in all other areas to be machmir, why are we always looking for a leniency with the mitzvah of hair covering. A tichel is the ideal halachically and hashkafically – let’s strive for that!
Women can also join a live teleconference every Sunday night at 8:45 pm to hear chizuk from a guest speaker and open discussion about the mitzvah of hair covering! It’s for women who are interested in upgrading their level of hair covering
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This letter was just read on Bnos Melochims worldwide womens video event shown in over 100 cities worldwide- and it was written a long time ago!
The sheitel is a covering for the hair. When can this be said? When it is recognizable that it is a sheitel. But if it looks like natural hair, can it be called a hair covering whose purpose is to add modesty?
Covering the hair with modesty is the ultimate beauty and crown of glory on the head of a Jewish woman, wife and mother. The purpose of covering the hair has always been to increase tznius. But in today’s modern world, the sheitels are manufactured largely to strike out and attract attention. They bring more impurity than holiness.
These sheitels are brazen- with their cuts, styles and colors. They are against the Torah and the guidelines of tznius. Such sheitels are a direct cause to eradicate our sensitivities and remove the barrier between us and the non-Jews.
They create a connection to a world which should be far removed from us, and is contrary to our goals. All of this is completely against the foundations of the Jewish home and Jewish chinuch.
Without realizing it, the modest Jewish woman became submissive to the sheitel manufacturers who take their ideas from places that represent the opposite of our essence, turn our Torah into a laughing matter and make us live in falsehood. They make us use something that is meant to cover and add refinement int a means of attracting eyes, enticing hearts and causing many to stumble. Therefore, it is the obligation of every Bas Yisroel to inspect, to examine and to verify the halachic suitability of her hair-covering.
Dear Jewish daughters, let us return the honor and the crown of glory to the heads of the royal woman and let’s be careful to wear refined, modest sheitels.
Signed by:
HaRav Elyashiv zt”l, Harav Shlomo Zalman Aurbach zt”l, Harav Shmuel Halevi Wosner zt”l, Harav Nissim Karelitz shlita
And this is what Gedolim say about tichels!
Rabbanim have blessed and praised these righteous women:
“We support and bless those women who have returned to the age-old custom of covering their head with a kerchief instead of a wig in order to fulfill the opinion of all poskim…and especially in today’s times when many of the contemporary wigs are not in line with the guidelines of tznius.”(Letter signed by Harav Shmuel Halevi Wosner zt”l; Harav Lipkowitz; Harav R’ Hager, Rebbe of Viznitz; Harav Karelitz; Harav Shmuel Aurbach (in name of his father, Harav Shlomo Zalman Auerbach zt”l); Harav Gestetner, yb”l; Harav Elyashiv zt”l. )
To Not Avi:
I guess not…I changed my email address recently so thats probably why they couldn’t get through to “consult”
As a practical matter, I think several of the posts above from women make clear why the reasoning is what it is and fortunately, every woman makes her OWN decision with her husband as to which hashkafah to follow without having their personal lives dictated by others.