Why Do Orthodox Jews Wear Wigs?

Do modern Orthodox wear wigs?

Sheitel – Judge Rachel Freier, a married Hasidic woman, wearing a sheitel Sheitel ( Yiddish : שייטל, sheytl n.sg.; שייטלעך, sheytlekh n.pl. or שייטלען, sheytlen n.pl.) is a wig or half-wig. The related term in Hebrew is pei’ah ( פאה ) or pei’ah nochrit ( פאה נוכרית ).

The Sheitel started to be used by some Jewish women as a headcovering in the 18th century, though its use has been opposed by traditional rabbis. Traditional sheitels are secured by elastic caps, and are often designed with heavy bangs to obscure the hairline of their wearers. More modern lace-front wigs with realistic hairlines or real hair are growing in popularity.

Some modern Orthodox women cover their hair with wigs. A style of half wig known as a “fall” has become increasingly common in some segments of Modern and Haredi Orthodox communities. It is worn with either a hat or a headband.

Why do Orthodox have to shave their heads?

A Glimpse Inside the Hidden World of Hasidic Women (Published 2018) Orthodox Jewish women and men live in tightly defined, and separate, spheres. The photographer Sharon Pulwer was given a rare invitation to enter the private world of Brooklyn’s most Orthodox Jewish women. By Photographs by Sharon Pulwer Image At an Orthodox Jewish wedding in Crown Heights, Brooklyn, the girls dance in the women-only section. Sharon Pulwer was lost in Williamsburg, Brooklyn, shortly after moving here from Israel to study photography, when she came across the black hats and modest clothes of religious Jews in New York City.

A secular Jew, she was momentarily taken aback. “I was very surprised that there was this very vivid part of Jewish life here that I was not aware about.” Ms. Pulwer, now 24, had stumbled upon members of, Orthodox Jews who follow the teachings of, the group’s charismatic rabbi, who died in 1994. As she learned more, Ms.

Pulwer became intrigued by the community’s adherence to biblical precepts that strictly delimit the roles of men and women. For a man, the highest calling is a life of scholarly study of religious text; for a woman, it is devotion to the faith, the family and the home.

1. I am a Jewish woman myself, and I had the same questions about femininity and Judaism, and a woman’s place in a Jewish world,” Ms.
2. Pulwer said.
3. Eager to learn, she approached a group outside 770 Eastern Parkway, unaware it was the world headquarters of the movement, and was surprised to find herself welcomed in as an observer.

On the daily bus from the main synagogue in Crown Heights to the grave of Rabbi Schneerson in Queens. Sara Blau in her house in Crown Heights. Hasidic teenage girls in Crown Heights. As Ms. Pulwer and her camera moved deeper into the world of Orthodox women, she found a richness in the all-female spheres they inhabited.

In Crown Heights, where about 20,000 Chabad-Lubavitch live, there was Dalia G. Shusterman, 45, the drummer in an all-women band (who may perform only for female audiences); Devorah Benjamin, a wedding planner who pays for poor couples’ weddings; and Neomi Schlifer, 34, a secular woman who chose Orthodoxy and runs women’s support groups for the community.

The women, Ms. Pulwer said, “take things that can be seen as gender roles and make it something special. They are making it their own, making it into something they are proud of.” “There is a really interesting and beautiful tension between self-expression and following the rules,” she said.

And finding yourself within this religious world.” Dalia G. Shusterman during a practice of her all-women group, the “New Moon All-Stars Party Band”. A women’s only charity benefit in Crown Heights. Girls in the women’s section during the celebration of the Jewish holiday Lag BaOmer. Sara Blau, 29, is a mother of four who works at Beth Rivkah, a local girl’s school, as a special-programs manager.

She has written 19 children’s books. Navigating a strict interpretation of Judaism and the encroachment of the outside world can be challenging, particularly with the intrusion of social media and technology. Girls at her school use smartphones, but they are equipped with filters for the internet.

“We use modern technology to spread God’s awareness,” Ms. Blau told Ms. Pulwer in an interview. “We’re not looking to hide and be sheltered. We’re looking to take what we have and go out and inspire the world. “And when you have a mission, you can do that,” she continued. “When you’re passionate, you can do that.” When she was 21, Anat Hazan told Ms.

Pulwer, she placed a wig over her “mischievous light brown curls” in accordance with the religious precept that a married woman’s hair should be only for her husband. While some women chose merely to cover their hair with a cloth or sheitel, or wig, the most zealous shave their heads beneath to ensure that their hair is never seen by others.

1. There is a certain energy to the hair, and after you get married it can hurt you instead of benefiting you,” said Ms.
2. Hazan, now 49.
3. She has published a booklet, “The Sheitel Advantage,” which has since made her a sought-out authority on the subject.
4. Neomi Schlifer with her son.
5. A sheitel, or wig, in Anat Hazan Wig salon.

Backstage during a school play in a girls-only Jewish Orthodox school. “It takes a lot of self-acceptance for a girl to cover her head with a wig,” Ms. Hazan said. “It’s an act that has a very deep meaning beyond its physical expression — and it’s not only for modesty reasons, since in many times the wig is more beautiful than a woman’s hair.” Devorah Benjamin was born in England and moved to Crown Heights when she was 19.

1. She shared with Ms.
2. Pulwer her personal mission of the last three decades: throwing weddings for poor or parentless couples via the organization she founded,, or the Fund to Bring Joy to the Groom and Bride.
3. I hear from people who are not Orthodox or not Jewish that ask why we need an organization for weddings.

‘Let them go to the courthouse and get married,'” said Ms. Benjamin, who pays for most of the weddings herself. “Tradition is very important. It is tradition to have a wedding. It is tradition that people come and dance,” she said. “It’s the foundation, a new family, a new generation coming.” To Ms.

• Benjamin, the highly circumscribed spheres separating the sexes are comfortable.
• I have my role, and they have their roles, and we need that in life,” she said.
• It doesn’t make me feel like I’m less.” Women write letters to God to be left at the grave of Rabbi Schneerson.
• Apparot, a customary Jewish atonement ritual practiced by on the eve of Yom Kippur.

Lighting of bonfires during Lag BaOmer. A correction was made on : An earlier version of this article incorrectly described how Anat Hazan, an Orthodox Jewish woman, decided to hide her hair when she was 21. Ms. Hazan placed a wig over her hair; she did not shave it.

• How we handle corrections covers breaking news for the Metro section.
• She was a Pulitzer Prize finalist for her series “Unvarnished,” an investigation into New York City’s nail salon industry that documented the exploitative labor practices and health issues manicurists face.
• A version of this article appears in print on, Section MB, Page 1 of the New York edition with the headline: A Glimpse Inside a Hidden World,

| | : A Glimpse Inside the Hidden World of Hasidic Women (Published 2018)

What is the difference between a Sheitel and a wig?

Shop All Jewish Kosher Wigs – Interview conducted via email on April, 2020 – What is a sheitel? “A sheitel is the Yiddish term for wig. Observant Jewish women cover their hair after marriage with a wig or other hair covering.” Why do Jewish Orthodox women wear wigs after marriage? “Modesty is a very foundational value in Jewish life.

From a very young age, children are taught to act, speak, and dress modestly, expressing the refinement of Jewish life and connection to G-d. The outer self is covered in a modest and dignified way, allowing the inner self to shine through. The emphasis in Judaism is on internal qualities, rather than outer appearance.

For example if one would ask me to describe a friend, would I describe her as medium height, blonde and curvy? Or would I describe her kindness, quick wit, generosity, and open home? By covering our bodies modestly- the focus is on the true self, without distractions.

1. Another Jewish value is, that the holier and more special something is, the more it is carefully and lovingly wrapped and concealed.
2. A Sefer Torah, Torah scroll, for example, is covered fully with a beautiful velvet mantle, and is never left open and undraped – out of respect for its inherent holiness; we treat it with great care.

Laws of modesty apply to both men and women, with the different expressions of modesty that reflect their unique natures. When a woman marries, she attains a new holiness in being united with the other half of her soul. She covers her hair, to be seen from now on only by herself and by her husband, reserving this beautiful part of herself for only the two of them to enjoy.” Can Jewish women wear wigs before marriage? “It’s unusual for Jewish women to wear wigs before marriage, but they certainly can and do if their hair is thinning, if they are experiencing hair loss, or going through medical treatments that cause them to lose their hair.” Does a wig have to be Kosher certified for a Jewish woman to wear it? “According to Torah law, a Jew cannot benefit from anything that was used in service to idolatry.

• Some years ago, a large percentage of the hair that was used for wigs was sourced from India.
• It came to light that sometimes Indian women would cut their hair as part of an idolatrous ritual, and subsequently this hair was sold to wig manufacturers.
• At that point, some women stopped wearing human hair wigs altogether, and others made sure that their wigs had certification that ensured that they were not from this source and were indeed permissible by Jewish law.

At this point in time, I believe that this is no longer an issue, maybe because the hair sourcing is monitored more closely or because the majority of human hair used for wigs is no longer sourced primarily from India, and within the Orthodox community, there generally aren’t kosher certifications on wigs.

1. When you see wigs listed as ‘’kosher wigs” that’s usually just referring to a “Jewish wig” or a wig that an Orthodox Jewish woman would wear.
2. Some manufactures still sew a label in their wigs attesting to the fact that the wig is suitable according to Torah law.
3. If you see Hebrew lettering on the label of your wig, that’s probably what it is!” Do you cover your hair? If so, what methods do you use or prefer? “I have been covering my hair for 12 years, since the morning after my wedding.

I cover my hair fully, both at home and outside of the house. I wear wigs and also love wearing scarves around the house or when having a beach day!” What are some misconceptions regarding Orthodox Jewish women and their relationship with wigs and modesty? “One misconception is that being modest means trying to look less attractive. People question why we are allowed to wear wigs that look so much like our own hair – or better! They wonder why we look so beautiful if we are supposed to look modest.

In fact, we are encouraged to take pride in our appearance, and to enjoy our observance. Covering our own natural hair is the Torah law, and each woman does it in a way that feels beautiful and comfortable to her. Wigs can look as natural as our own hair, and can be styled in ways that allow the wearer to feel chic, beautiful, and proud to uphold this value.” Has your hair covering practice changed at all since you first got married? “Covering my hair is something that I’ve enjoyed doing, although there have definitely been times when I miss the convenience of throwing my hair into a bun ! Thankfully we have sport wigs that can give the same effect and convenience.

Through my business as a wig manufacturer and stylist, I’ve come to appreciate this practice even more, as I see the confidence and excitement of women as they enjoy the wigs that have been styled to their liking, from trendy new brides to elegant grandmothers and everyone in between.” What advice would you give to a woman who is beginning to explore wigs for modesty? “I would encourage them to start slowly.

A Jewish woman who is beginning to cover her hair may want to start with her first Jewish wig that’s very similar to her own hairstyle and color. She may want to experiment with wearing scarves in the house. Together with her wig stylist she should make sure that her hair covering fits properly and comfortably.

For some women who feel that it’s too big a change to take on all at once, starting by covering partially and covering more as they get more comfortable might be helpful. Most importantly – I would recommend exploring the concept of modesty and hair covering for women, especially with an experienced teacher or friend.

Why can’t Jews shave with a razor?

From Wikipedia, the free encyclopedia

Judaism prohibits shaving with a razor on the basis of a rabbinic interpretation of Leviticus 19:27, which states, “Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.” The Mishnah interprets this as a prohibition on using a razor on the beard. This prohibition is further expanded upon in kabbalistic literature.

Can Orthodox Jews shave with a razor?

What about the beard? – Many Orthodox Jews are known for wearing a beard. The reason for the beard is as follows: there are regulations on how a man may shave his facial hair. Most Orthodox Jews will not use a razor to shave – instead they will use an electric shaving device.

Are Orthodox Jews allowed to show their hair?

“Why do women have to cover their hair with a wig or scarf after getting married?” Orthodox women do not show their hair in public after their wedding. With a headscarf or a wig – referred to in Yiddish as a sheitel – they signal to their surroundings that they are married and that they comply with traditional notions of propriety.

1. Questions and commentaries about headscarves in Judaism; Jewish Museum Berlin, photo: Thomas Valentin Harb The first encounter between Rebekah and Isaac supplied Biblical inspiration for the custom: “Rebekah looked up and saw Isaac.
2. She dismounted from the camel and asked the servant, ‘Who is that man coming towards us across the field?’ The servant replied, ‘That is my master.’ Then she took a veil and covered herself.” (Genesis 24:64ff) Covering the hair became a tradition in the 15th century and has been adhered to in orthodox Judaism ever since.

In the deeply pious Hassidic communities that emerged in Eastern Europe during the 18th century, it was even common for women to cut off all their hair after their wedding and wear a headscarf, called the tichel. Nonetheless, the different strains of orthodoxy gradually varied their interpretation of the custom, from covering the hair entirely after the wedding to only covering some.

Today orthodox women cover their hair with a sheitel, scarf, bonnet or beret, or a hairnet. Regardless of which variant a married woman decides on, she can choose from among many styles. An introduction to binding attractive tichels as well as appealing ways to wear a sheitel can be found on the internet.

These days many women refuse altogether, for the sake of propriety to cover their hair completely. Miriam Goldmann, Curator for Special Exhibitions From left to right, at the June 16 Yeshivat Maharat ordination ceremony in New York: Rabba Sara Hurwitz (dean of Yeshivat Maharat), Maharat Ruth Balinsky Friedman, Maharat Rachel Kohl Finegold, and Maharat Abby Brown Scheier.

Photo by Joan Roth with permission of Yeshivat Maharat. From left to right, at the June 16 Yeshivat Maharat ordination ceremony in New York: Rabba Sara Hurwitz (dean of Yeshivat Maharat), Maharat Ruth Balinsky Friedman, Maharat Rachel Kohl Finegold, and Maharat Abby Brown Scheier. Photo by Joan Roth with permission of Yeshivat Maharat.

Citation recommendation: Miriam Goldmann (2014), “Why do women have to cover their hair with a wig or scarf after getting married?”. Question of the Month in the Context of the Exhibition “The Whole Truth”. URL: www.jmberlin.de/en/node/6255

Can Jews trim their beards?

Ancient beard traditions shape the face of modern Jerusalem AP — Facial hair is trendy worldwide these days, but in Jerusalem beards have never gone out of style, projecting religious mysticism, nationalism and ideals of masculinity. For men of all faiths in the holy city, a beard can be an important statement of religious devotion, connecting past generations to God through the tangled strands of history.

Facial hair also reflects social mores in many communities. In some cases, it can even reflect one’s political views. Nowhere is this more visible than in Jerusalem’s Old City, where bearded ultra-Orthodox Jews, Christian clerics and devout Muslims all come into contact in a densely packed mix of some of the world’s most sensitive holy sites.

For Eitan Press, 40, growing a beard is a spiritual journey that embodies ancient concepts of Jewish mysticism while challenging modern perceptions of masculinity. His beard balm company, “,” is more than a clever word play on the first letter of the Hebrew alphabet.

He says it expresses Jewish values that stand in sharp contrast to the tough Alfa Male narrative often associated with facial hair. Get The Times of Israel’s Daily Edition by email and never miss our top stories By signing up, you agree to the “Rather than being a man at the top of the pyramid, it’s the image of a man who is lifting his brothers up,” said Press, who has a majestic, full red beard.

“When a man grows a beard, it is incumbent upon him to act with greater kindness, compassion and sensitivity toward the world because he is now wearing on his face a divine quality,” he said. Eitan Press, second from right, says he has ‘anointed’ the beards of hundreds of men, including these Jewish pilgrims in Uman, Ukraine, Sept.20, 2017. (Aleph Male) At Jerusalem’s bustling Mahane Yehuda market, he demonstrated his unique blends on a recent day, “anointing” bearded shoppers with balms inspired by Jewish festivals and rites.

1. One conjures up the citrus notes of Sukkot, the autumn festival that commemorates the desert wandering of the Jews during the Exodus.
2. Items like myrtle branches and the etrog, a fruit resembling a lemon, are used in ceremonies.
3. Another blend has aromas of clove and cinnamon, spices used in Havdalah, the ritual marking the end of the Sabbath and the beginning of the new week.

“Jewish beard culture is literally thousands of years old. Moses had a beard. King David had a beard,” he said. “The custom for Jewish men to anoint their hair and beards with sacred oil goes back to the Bible.” Rembrandt’s Moses with the Ten Commandments,1659, Germaldegalerie, Staatliche Museen, Berlin (Google Art Poject/Wikipedia Commons) The custom of religious Jews wearing beards is rooted in a passage in the Biblical book of Leviticus that forbids “destroying” beard edges and prohibits shaving with a blade.

• While Jewish law permits the use of electric razors or scissors to trim beards, some sects don’t shave at all.
• Michael Silber, a Hebrew University professor who has researched beards, said that some Orthodox Jewish communities, leaning on Jewish mystical texts, consider facial hair so holy that men refrain from even combing their beards, fearing they will pull hair out.

Strands that fall out naturally are sometimes placed in prayer books for preservation, he said.

For the pious that follow such teachings “beards are a channel of divinity” connecting them to God, he said.Beards cross religious lines.Zuheir Dubai, an Islamic scholar and imam in the West Bank city of Nablus, said that while Muslim men grow beards for religious reasons, moustaches are rooted in popular culture.

Some grow moustaches to emulate powerful leaders, like Iraqi dictator Saddam Hussein, he said. Some autocratic governments in the Mideast were known to shave off a prisoner’s mustache as a form of humiliation, Dubai said. Miniature from Rashid-al-Din Hamadani’s Jami al-Tawarikh, c. 1315, illustrating the story of Muhammad’s role in re-setting the Black Stone in 605. (Edinburgh University Library/Public Domain) In Syria, Jordan and Lebanon, some men swear by their mustache, putting their hand on it to convince people to accept their word, Dubai said.

1. Muslim beard traditions stem from the time of the Prophet Muhammad, who in the 7th century urged his followers to wear beards and “shorten the mustache as a sign of modesty.” They regained popularity in modern times with the rise of political Islam about three decades ago.
2. Some Muslims tint their beards orange with henna, which may have been used by the prophet, Dubai said.

Among Orthodox Christian priests, long bushy beards are as common a sight as their long, flowing robes on the narrow, winding cobblestone streets of Jerusalem’s ancient Old City. They see a beard as a sign of devotion to God and homage to Jesus — traditionally portrayed with a beard. Men of different faiths pose for portraits in Jerusalem’s Old City, February 11, 2018. (AP Photo/Oded Balilty) Many bearded men, of course, often have simpler motives and just like the style. Tal Johnson, a barber in the Israeli city of Holon, said growing one is not as easy as it looks.

• You can’t eat with it there are lots of things that are terrible, like hummus or fried egg that is runny, and you need to wash it afterward, all of this, it’s very complicated.
• Eating soup is awful,” he said.
• For Heath Loftis, an American visiting Jerusalem, it has a different meaning altogether.
• I grew the beard after my time in the Marine Corps,” he said.

“We always had to keep our face shaved. So I grow it out now as a freedom, but also as a tribute to that time in the Marine Corps.” : Ancient beard traditions shape the face of modern Jerusalem

Can an Orthodox priest cut his hair?

Monastic tonsure – Monastic tonsure (of which there are three grades: Rassophore, Stavrophore and the Great Schema ), is the rite of initiation into the monastic state, symbolic of cutting off of self-will. Orthodox monks traditionally never cut their hair or beards after receiving the monastic tonsure as a sign of the consecration of their lives to God (reminiscent of the Vow of the Nazirite ).

Can you make a sheitel out of your own hair?

Can You Make a Sheitel Out of Your Own Hair? – The Jewish Link Covid-19 has caused supply chain issues. The supply chain issues have caused many products not to be available and has also caused a skyrocketing of prices. This affects the cost of everything from the kitchen sink to human hair sheitels.

It has also prompted the question of, “What is the halacha regarding using one’s own hair for a sheitel?” 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 (well, they didn’t have lace-fronts) first appeared in ancient times, then virtually disappeared after the fall of Rome in 476 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 Gemara 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 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 Shema in front of a woman who is wearing a wig.

The Ramah writes that it is permitted to recite it. The Mishna Berurah 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 zt”l (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? The Mishna Berurah (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 Berurah 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 and Rav Mordechai Zev Ettinger and published in two parts) who were stringent in this manner.

It is also interesting to note that manuscripts by 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 and 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, shlitam (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 Berurah? 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 Gemara 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 that in Even ha’Ezer (Siman 115) he just cites the view of the Shiltei Giborim without bringing any dissenting view.

Conclusion When the Mishna Berurah cites one authority and then a second one who is stringent, the general understanding is 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 Berurah 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 posek as to how to conduct oneself. By Rabbi Yair Hoffman The author can be reached : Can You Make a Sheitel Out of Your Own Hair? – The Jewish Link

Does a sheitel have to be kosher?

What are Jewish Wigs? Many modern Orthodox Jewish women are continuing the tradition of covering their hair with wigs after marriage. The wigs they use are called a “Sheitel” which in Yiddish is a wig or half-wig. Why do Jewish women wear wigs in the first place? The reason for this is to conform with the requirement of Jewish biblical law to cover their hair after they are married.

They are not only signalling to others as well as providing a constant reminder to themselves that they are married by wearing a Kosher wig, but they are also attaining modesty in the process. Today, many wigs used by Jewish women come with a hechsher (kosher certification) in order to ensure that the hair on the wigs do not originate from rituals deemed to be idolatrous.

This is after it was revealed in 2004 that the hair from a number of Sheitel wigs came from Hindu women during a religious purification ceremony which is against Jewish biblical law. Many modern Orthodox Jewish women are continuing the tradition of covering their hair with wigs after marriage. The wigs they use are called a “Sheitel” which in Yiddish is a wig or half-wig. But why do Jewish women wear wigs in the first place? The reason for this is to conform with the requirement of Jewish biblical law to cover their hair after they are married.

They are not only signalling to others as well as providing a constant reminder to themselves that they are married by wearing a Kosher wig, but they are also attaining modesty in the process. Today, many wigs used by Jewish women come with a hechsher (kosher certification) in order to ensure that the hair on the wigs do not originate from rituals deemed to be idolatrous.

This is after it was revealed in 2004 that the hair from a number of Sheitel wigs came from Hindu women during a religious purification ceremony which is against Jewish biblical law. FEATURED PRODUCTS INJECTED SILK TOP Injected silk uses mono silk and superfine mono silk, Injected silk top hair system is knotted through 2 layers of lace but uses three.

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This hair replacement system “Injected silk top” is very durable and can last you over a year due to the knots not being touched in any way. FRENCH TOP HAIRPIECES & WIGS French Top is a great hair system for those who seek a good hairline and want the comfort, fit, and adhesion of a poly perimeter.

How much does sheitel cost?

NEW YORK ( JTA ) — First there was ” Tinder for bras. ” Now there’s a Yelp for sheitels, the wigs worn by many married Orthodox Jewish women. ShayTell may be the first-ever online customer review site for wigs. It’s certainly the most cleverly named. And if you’ve never considered the demand for such a site, consider this: When was the last time you bought, say, a computer, without knowing a thing about its quality, components and warranty? That’s a predicament facing many observant Jewish women, says ShayTell’s founder, Myriam Schottenstein.

After all, some wear sheitels every day, and the wigs typically cost from $1,000 to $4,500, she says (that’s not a typo). “There are so few resources available on this huge purchase,” she says. “It’s really discouraging.” So Schottenstein, a self-described “review junkie” who purchased her first sheitel when she married two years ago, set about to change that.

Backed by her brother, “serial entrepreneur” David Schottenstein, ShayTell launched in the spring. “My aim is to provide more transparency, accountability and really bring more clarity to this,” she says. Traditionally, sheitels are a word-of-mouth purchase: Women rely on the advice and experiences of their friends and family before seeking the services of a local vendor.

“There’s no centralized information,” says the 28-year-old Brooklyn resident, noting that most manufacturers don’t have functional websites. “I think people mean well, but there’s a lot of secrecy in the industry.” Some of these mysteries include: Where does the hair come from? Was it processed? Was it dyed, or can it be dyed in the future? What kind of warranty does the sheitel have, and what services are included? This lack of reliable information about quality wigs comes at a stressful time: Engagements in many traditional communities tend to be short, and suddenly, amid all the planning and upheaval, women go from knowing nothing about sheitels to finding themselves “thinking about baby hairs,” Schottenstein quips — small, wispy bits sewn around the forehead and temples to make the wig appear more natural.

“The process is unnecessarily difficult,” she says of sheitel shopping. “I want to make it as easy as possible.” On the ShayTell site, users can specify a price range and see an array of wigs by various manufacturers, and read reviews by other users. “I Love my Barbara” wig, according to one review.

Color is gorgeous hair feels great and looks natural.” Another reviewer was less enthusiastic. “Within a few months I had split ends everywhere and the wig just feels dry and straw like,” she writes. The practice of women covering their hair varies widely from Orthodox community to community, ranging from full wigs to headscarves to hats and fascinators,

In general, however, observant Jewish women cover their hair for modesty reasons, creating a zone of privacy that can only be shared by married partners. That doesn’t mean the intent is to make married women unattractive. As one Chabad website for women explains, “even if her wig looks so real as to be mistaken for natural hair, she knows that no one is looking at the real her.

1. She has created a private space, and only she decides who to let into that space.” A woman’s hair can be “protected” with a beautiful, natural-looking wig — and hence the serious shekels many Jewish women spend to purchase a wig that looks just so.
2. You want to get the best quality hair — that’s not a commodity that’s so available,” Schottenstein says, explaining the high prices.

“What other product do you get that comes from a human body part?” Since ShayTell’s soft launch at the end of March, the site has drawn more than 5,000 visitors over the past two months, and more than 65 companies are reviewed. And Schottenstein plans to expand.

1. She hopes to make ShayTell “a central place for all your sheitel needs” by creating a comprehensive directory for those in the sheitel business — everyone from vendors to stylists — as well as photo galleries for manufacturers.
2. In addition, there will be a resale section for women to sell sheitels that didn’t work for them.

Ultimately, ShayTell’s goal isn’t making money — it’s about creating community. “Women should help other women with this leap in their life,” Schottenstein says. RELATED: Covered-up chic: Modest swimwear is having a moment This Israeli startup will match your breasts with the perfect bra

Can Jews shave sideburns?

251. Payes: The prohibition against rounding the sides of the head Do not round the corners of your head (Leviticus 19:27) Jewish men are prohibited to shave off or otherwise remove the hair on their temples in front of the ears (basically, the upper part of one’s sideburns).

• The “corners” of one’s head are called payos (or payes), which is what people colloquially call the hair that grows there, which some Jews wear long as sidelocks.
• The reason for this mitzvah is that God wants us to remain distinct from other nations as a means to distance us from sin.
• Having a distinct style serves as a reminder of who we are and that we have special obligations that may not be overlooked.

It is prohibited for a man to cut the area of his payes or to have it done; it is also prohibited to cut off someone else’s payes (something to keep in mind if you’re considering a career as a barber!). One may likewise not cut off a young boy’s payes.

1. A man would be separately liable for cutting the hair off of each side.
2. Women are exempt from this law because it is connected to the rule against destroying the beard in the next mitzvah.
3. Since they are exempt, they bear no liability for shaving themselves or others.
4. This mitzvah applies to men only, at all times and in all places.

It is discussed in the Talmud in the tractates of Makkos (20a-21a), Nazir (57b) and Kiddushin (35b). This mitzvah is codified in the Shulchan Aruch in Yoreh Deah 181. It is #43 of the 365 negative mitzvos in the Rambam’s Sefer HaMitzvos and #176 of the 194 negative mitzvos that can be fulfilled today as listed in the Sefer HaMitzvos HaKatzar of the Chofetz Chaim.

Why can’t Muslims shave?

Islam – Throughout the Islamic world, hair removal is considered in the context of religious law. Amongst Muslims, hair removal is part of an impulse towards general purity and cleanliness and includes the trimming of nails and the removing of armpit and pubic hair.

• Both men and women should remove armpit and pubic hair at least every forty days.
• A beard is desirable for Muslim men and women can remove ‘unnatural’ facial hair but should not reshape eyebrows for reasons of vanity.
• The Hanafi branch of Islam, which includes the Sunni Turks, demands that every part of the body – every part! – be free from hair.

Therefore, at each hamam visit, women waxed their body with waxes madeof sugar and various herbs. Men preferred razor blades and hair-removing ointments. During the Ottoman period, removing body hair was more important to Moslem men and women than it is in the modern world.

What not to say at a shiva house?

A Practical Guide to Paying A Shiva Call – Welcome to the Wilf Campus For Senior Living Posted When one pays a shiva call, the focus is on comforting the mourners in their time of greatest grief. Traditionally, one enters the shiva house quietly with a small knock so as not to startle those inside.

No one needs to greet visitors; they simply enter on their own. Food or drinks are not laid out for the visitors, because the mourners are not hosts. They do not greet the visitors, rise for them, or see them out. When entering the house, you should not greet the mourners. In fact, it is best to come in silently and sit down close to them.

Take your cue from the mourners. If they feel like speaking, let them indicate it by speaking first. Let them lead and talk about what they want to talk about. It is best to speak about the one who has passed away, and if you have any stories or memories to share with the mourner, this is the time to do so.

This is not a time to distract them from mourning. Out of nervousness, we often make small talk because we do not know what to say. Don’t fill in the time talking about happy subjects or inconsequential topics like politics or business. Often, the best thing to say is nothing. A shiva call can sometimes be completely silent.

If the mourner does not feel like talking at that time, so be it. Your goal is not to get them to talk; it is to comfort them. Your presence alone is doing that. By sitting there silently, you are saying more than words can. You are saying: “I am here for you.

“How are you?” (They’re not so good.) “I know how you feel.” (No you don’t. Each person feels a unique loss.) “At least she lived a long life.” (Longer would have been better.) “It’s good that you have other children,” or, “Don’t worry, you’ll have more.” (The loss of a child, no matter what age, is completely devastating.) “Cheer up – in a few months you’ll meet someone new.” (He/she has just lost the other half of their soul!) “Let’s talk about happy things.” (Maybe later.)

Remember that speaking about the loved one they lost is comforting. It’s alright if they cry; they are in mourning. It is all part of the important process of coming to grips with such a loss. You should not overstay your visit. Twenty minutes will suffice.

When other visitors arrive and space is a concern, it is certainly time to leave. Before leaving, one stands up, approaches the mourner and recites, “HaMakom yenacheim etchem betoch sha’ar aveiliei Tzion v’Yerushalayim”—May the Almighty comfort you among those who mourn for Zion and Jerusalem. One can read this phrase from a sheet of paper.

Upon leaving the house of the mourner, it is customary to give charity in memory of the one who passed away, may his soul be elevated. Excerpted from : A Practical Guide to Paying A Shiva Call – Welcome to the Wilf Campus For Senior Living

What is the purpose of a Sheitel wig?

“The Case of the Sheitel: How Jewish Law Accommodates, Even on Cultural Matters, to Reduce Systemic Tension” by Michael J. Broyde

The Case of the Sheitel :How Jewish Law Accommodates,Even on Cultural Matters,to Reduce Systemic Tension Michael J. Broyde

Image: Wedding celebration, Jerusalem 1981 / / This article is part of our “Clothed in Religion: Law and Religious Attire/Garb” series. If you’d like to check out other articles in this series, click, One of the most interesting social developments in Jewish legal and cultural interactions with Western society is the sheitel, the Yiddish word for “wig.” It refers to a very specific type of wig, one worn by married women who wish to cover their hair in compliance with Jewish law while looking “normal” to secular, Western people.

Many religious communities, including traditional communities observant of Jewish law, have deep-seated concerns about matters of modesty. While these concerns seem quaint to many who view sexual activity devoid of deep moral significance, the Jewish tradition thinks that how one dresses serves as a signal for how one is prepared to act.

Sexuality is reserved for marriage in the Jewish tradition, and provocative dressing by men or women is thus prohibited. Judge Rachel Freier, a married Hasidic woman, wearing a sheitel / Jordan Rathkopf / For generations, hair covering has been a sign of modesty in Jewish law. According to many authorities, Jewish law required that married women ought to cover their hair as a matter of immutable Torah law.

A brief review of Jewish law ( halacha ) might be helpful to understand the issues related to hair covering and Jewish law. In biblical times, hair covering was a routine expression of modesty. Based on a biblical verse in Number 5:18, the Mishnah (Ketubot 7:6) indicates that uncovered hair is a violation of the customs of Jewish women ( dat yehudit ).

Yet, the Talmudic commentary on this Mishnah specifically references the view of the school of Rabbi Ishmael, who ruled that the full uncovering of hair is a biblical violation for married women. In a different part of the Talmud (Berachot 24a), the view of Rabbi Sheshet is found, who maintains that revealed hair is erotic and a rabbinic violation applicable to married women as well as single women.

By the era of the medieval Jewish law authorities, three schools of thought arose: adopted the view that all adult women need to cover their hair, whereas the view of Rabbi Shlomo Yitzchaki (the great ) and his intellectual heirs (the ) made clear that single women need not cover their hair and that hair covering is marriage related.

A third view – generally connected to the, Rabbi Eliezer son of Joel — posits that these rules are socially subjective and limits hair covering to times and places where uncovered hair is considered erotic. By the end of the medieval period, the common practice was that single women did not cover their hair and married women did.

• This recitation of the law was hardly questioned since women – Christian as well as Jewish – actually covered their hair well past the 1500’s.
• The classical code of Jewish law written by, the, codifies this rule (in Even Haezer 15:1,4) noting that, in some places, single women did not need to cover their hair.

This starts to change as the Enlightenment takes hold in Europe when women, including those who were part of the traditional Jewish community, ceased covering their hair. Jewish law authorities generally averred that uncovered hair by married women was a violation of Jewish law, although a small minority of Jewish law authorities permitted uncovered hair even by married women.

Married women commonly covered their hair for many centuries. Unmarried Jewish women never developed the custom or practice to cover their hair (other than in a few Islamic lands that tightly followed Maimonides rule), since hair was not a subject of erotic fascination to men. Thus hair covering, at least in the Jewish tradition, became connected to marriage. For centuries, the Jewish tradition was more liberal than the Christian and general one, because only married women covered their hair. Most Jewish law decisors of the last 150 years have ruled that Jewish law requires that Jewish married women cover their hair even where most modest women do not do so.

As the normative practice of secular people evolved and modest secular, as well as Christian, women ceased covering their hair, the sheitel (wig) worn by married Jewish women evolved into an interesting religious and legal compromise. A sheitel allowed one to remain in conformity with the basic requirements of Jewish law (that one’s hair be covered) while simultaneously recognizing that covered hair is no longer seen as a sign of modest conduct.

• Wearing a wig thus became an act of ritual observance of Jewish law, for if hair were really erotic, then one could not cover hair with fake hair (no more than one would think to cover real breasts with fake ones).
• Indeed, great Jewish law authorities of the past centuries are more perceptive of their social reality than one might give them credit for – because uncovered hair is no longer erotic in Western Society, hair covering can no longer be grounded in eroticism.

Rather, it must be grounded in the Talmudic exegesis found in Ketubot 72a-b which seems to direct married women to cover their hair in public as a sign of being married (sort of a ‘Jewish wedding ring’), as opposed to the Talmudic text found in Berachot 24a which describes uncovered hair in erotic terms of sexuality. Channah S. Broyde, Associate Regional Solicitor, Philadelphia Region, US Department of Labor / Michael Broyde / The desire to obey Jewish law while appearing typical in the eyes of Western society, suggests a perfect compromise. A sheitel promotes conformity with both Jewish law and Western culture.

Of course, as people in the 21st century Western world feel less of a need to hide their faith from the public, more religious women in America simply wear hats to work, as there is less conformity required in religious dress. In a diverse and multicultural society, one need not hide that one covers one’s hair for religious reasons, and even places (like court) where people generally uncover their head are now welcoming of religious head coverings.

Furthermore, as hair covering is deemed unrelated to immodesty, partial covering fulfills the obligation of showing one to be married, and thus partial covering has become normal and common in the Orthodox community. In Israeli culture, where Jewish ethnographic norms set the tone for society with much less secular or Christian influence, religious Jewish women generally do not wear a sheitel,

• This is not surprising at all because, in a Jewish society like Israel, there is less of a need to hide one’s Jewish values, and it indeed may be a virtue to flaunt it.
• Sheitels are uncommon in non-haredi but Orthodox Israel society simply because sheitels are seen as part of the “problem” of adopting secular or Christian cultural norms (which they certainly are), something the traditional Jewish community in Israel is opposed to.

How then do married, religious Jewish women publicly affirm their fidelity to Jewish law and culture in Israel? They cover their hair by wearing a snood or scarf (known in Yiddish as a teichel ). While certainly some will find this whole approach anachronistic, that is exactly the mission of Jewish Orthodox legal (halachic) tradition, and it has been for centuries.

• It is the job of contemporary Jewish law authorities of each generation to ponder how to apply those ancient Talmudic rules to modern times.
• As far as I know, the Jewish legal tradition is the only faith that has a hair-covering requirement, which adopts the sheitel compromise, reflecting its accommodationist trends.

Reducing tension with the diaspora one lives in is a valuable legal idea. Meskie Shibru-Sivan, an Israeli director and actress / / 1995 / (). Let me suggest something complex: the Jewish legal tradition generally seeks to compromise with the society around it by finding grounds that allow one to adhere to Jewish law while also obeying the law and the norms of the society Jews actually live in.

Whether it is in the area of the law of the land ( dina demalchuta ) in commercial law, or registering Jewish marriages with the civil societies or writing arbitration agreements that confirm to the Federal Arbitration Act and so much more, the Jewish tradition seeks to accommodate secular legal and cultural norms consistent with Jewish law.

That spirit of faithful compromise animates Jewish law and encourages it to adopt a reading that diminishes tensions with the secular society around it. Jewish law allows, as much as possible, that faithful Jews should be good and “normal” looking citizens in a society that has rules different from Jewish law.

Of course, not every gap can be bridged, and not every chasm can be covered – and sometimes the Jewish tradition simply cannot tell its faithful to obey a particular law or adhere to a specific cultural norm. Yet it tries to do so even in cultural matters. This is the case not only in matters of dress for women, but in many other areas as well, from its license for Jews to have secular names, to permitting men to abandon historical Jewish clothing and dress consistent with the fashion norms of their times.

The Jewish tradition seeks to avoid both cultural and legal conflict with the society that it is living in, whenever it can. The sheitel — covering without appearing to cover — is yet another fascinating compromise of how those of us who want to live our lives in two worlds, obeying two different masters, function in both. Michael J. Broyde — whose given Hebrew name is Mattiyahu — is a law professor at Emory University who writes on matters of Jewish law generally. He is an ordained rabbi who has served in a variety of rabbinical roles. For more information about him, see,

1. Recommended Citation Broyde, Michael J.
2. The Case of the Sheitel : How Jewish Law Accommodates, Even on Cultural Matters, to Reduce Systemic Tension.” Canopy Forum, November 28, 2022.
3. Https://canopyforum.org/2022/11/28/the-case-of-the-sheitel-how-jewish-law-accommodates-even-on-cultural-matters-to-reduce-systemic-tension/ : “The Case of the Sheitel: How Jewish Law Accommodates, Even on Cultural Matters, to Reduce Systemic Tension” by Michael J.

Broyde

Can you wear a wig instead of a hijab?

No, Muslim women can’t wear wigs to cover their hair where they aren’t allowed to wear hijab. Wearing a wig defeats the purpose as many wigs are styled very attractively and draw even more attention to the woman than her regular hair would.

Why is everyone wearing wigs today?

Wigs Are a Growing Trend, Worn by People from All Walks of Life, and Religiously Published on March 2nd, 2023 | by Contributing Editor As a major factor in developing self-confidence, style, and aesthetics, wigs can achieve incredible transformations. They offer a sense of freedom to those that wear them, allowing for self-expression and creative exploration of different looks and styles.