Nine Questions and Answers on the Wig (Sheitel)

A discussion of two rabbis – 9 commonly asked questions and answers about the wig (sheitel).  Familiarity with Torah and Gemara language is required.

1) Question: Why does your wife wear only a headscarf, and not a wig?


First of all: why is a married woman not allowed to walk with her head uncovered?

There are two different prohibitions:

A.) “Pritzut degavrey” – a Torah prohibition – forbidden to expose hair in the presence of a strange man (Shulchan Aruch -Orach Chaim 75, Mishnah Berurah 10, Geder Olam preface and chapter1) [Geder Olam – is a book by Chofetz Chaim about the prohibition to walk bare-headed).

B.) “Sear ba_isha erva – a Rabbinical prohibition – it is forbidden for a man to utter a “davar shebakdusha” , for instance – the Name of G-d or a prayer – in front of the hair of a married woman – even if it’s his wife. In such a situation he must turn to another direction, not enough to just close his eyes (Shulchan Aruch – Orach Chaim 75:2, and Mishnah Berurah, same… siman 5).

“Erva” (see Talmud, Tractate Brachot) – is the part of the body that is supposed to be covered on the street. That’s why a wig is not “erva” since it’s not part of a body. This is a Rabbinical prohibition.

But the first prohibition – “pritzut degavrey” – is the Torah prohibition – refers to the beauty and attractiveness of hair – so the husband can look at his wife’s hair, but a strange man cannot.

Therefore, if the wig has the same power of attraction as the hair, the wig is prohibited as well as the hair. Here is what Chessed leAvraham (Rav Avraham Azulai (years 1570- 1643), a (great?)Grandfather of the well-known Rav Chida) writes: “since the whole point of the prohibition is because of the “pritzut degavrey” – It attracts the attention of men, there is no difference between her hair and a wig – it is one and the same Torah prohibition, because it is the external attractive-appearance that Torah forbids; many more Poskim write the same.

Meaning: at home, if there are no strange men around, a woman may wear a wig and her husband may say “davar shebakdusha” like G-d’s name or prayer. But she may not go on a street wearing the wig.

An example for comparison: a woman is not allowed to wear a red colored clothing – it’s immodest (see commentaries on the Shulchan Aruch – Yoreh Deyah 178:1). However her husband may say, “davar shebakdusha” if she’s is in such clothes, because clothes are not part of the body – not “erva”.

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2) Question: It is known that it’s already written in the Talmud that women wore wigs and that is the basis for the permitting opinion of rabbis of past generations (Shiltei Giborim, Rama, and others…). Is that so?!


Here is what all the Rishonim (first and main Talmudic commentators) write:

Women, who have had their good, beautiful, full hair, did not wear wigs at all. In the house and in their backyard, they walked with their heads uncovered (Ktubot 72:2 and in the commentaries there, the Magen Avraham 75:4); and on the streets they wore a headscarf. In those generations the book of Zohar was not yet revealed, requiring to cover hair additionally in the house and in the backyard; and it has not yet become widely known that the righteous Kimchit merited to have seven sons serving as Cohanim Gedolim (High-Priests), because even the walls of her house had not seen her hair (the story of Kimchit is brought up in Talmud, in Tractate Yoma 47:1), so in their house and their backyard they did not have to cover their hair.

An important note: at the time of the Talmud there was a fence around the yard, because in the yard, not in the house, they cooked and washed- and strange men generally were not present there (see Rashi, tractate Bava Batra top).

Women who did not have good, full hair (i.e., bald, gray, etc.) wore wigs in the house as well as in the yard to please their husbands. On the street they covered the entire wig with a scarf to look like all women – and all married women went on the street with a kerchief on their heads. Specifically that was the whole point of the wig – “to look like everyone else “- in the yard and on the street. The wig created the effect that underneath the headscarf there is good, full hair. Besides, in case the scarf would accidentally move, nobody would see that there is a problem with the hair. Here is what many commentators of the Talmud write – to quote two of them:

Ritva (Tractate Shabbat 65:1): “a woman wears something UNDER a headscarf because of a defect in her hair.” And it is the opinion of all Rishonim (first and foremost Talmudic commentators).

Vilna Gaon (Shnot Eliahu Tractate Shabbat Chapter 6 Mishnah 5): “a woman comes out in a wig – it means she has NO hair of her own, takes cut hair and puts it under the scarf to look like the one who has good hair.”

That is: the wig replaced not the headscarf, as it does today, but their hair.

3) Question: But our great-grandmothers in Russia and Europe wore wigs! We have a tradition which we rely on!


The custom of wearing wigs in “reshut harabim” (i.e. on the street) appeared in the latest generations of about 150 years ago due to the decree of the Russian Tsar for Jews to change their attire:

Aruch HaShulchan Ohr hAChaim 551:11: “in our time – because of the order of the authorities we have changed the dress code” – and Jewish women were forced to walk bare-headed – the idea was thought of and promoted to the Tsar by the renegade Jews (maskilim).

Rav Shlomo Kluger (in the book Shnot Chaim 316): “There was a “gzera” in Russia (an order decreed by the authorities) to go bare-headed – and in our time many walk that way deliberately.” I.e.: first, there was a “gzera”; afterwards this “tradition” spread from city to city and from country to country, from Russia to Europe. Unfortunately, even the wives of Rabbis walked with uncovered head.

Attempts to justify (already after the gzera was canceled) that this “tradition” is contrary to the Torah brought no results – see Aruch HaShulchan 75:7, Kaf HaChaim 75.

Righteous Jewish women could not walk in a kerchief during the gzera, as expected by the Torah law, but did not want to walk bare-headed – so they had chosen the lesser of two evils – wearing a wig. So, for the royal gendarmeries, they looked like women with their heads uncovered. But they intentionally made their wigs such that they did not attract attention, not like today’s wigs, which are more beautiful than one’s own hair.

Now please tell: Is this the tradition on which we rely? Is this the tradition that we should continue?

4) Question: A wig is forbidden because of “Mar’it Ayin” as, for example: fish blood is forbidden (if some may think that it’s a blood of an animal which is forbidden). Meaning the whole point of prohibiting wigs is that people may think that it’s a woman’s own hair.  But today there’s no such problem since everyone knows that it’s a wig.


Those who write that the reason for the prohibition on wigs is – “mar’it ayin” as, rely on the words of the author of the book Be’er Sheva (he was the first who wrote that the wig is prohibited due to “mar’it ayin”).

He writes that the wig is prohibited, and continues: “… because a lot of things were banned by the sages FOR WOMEN because of mar’it ayin…”. That is: Precisely for women there are many restrictions due to ‘mar’it ayin’.

It can be concluded that the Be’er Sheva has in mind “mar’it ayin” analogous to the ban on the blood of fish (which is really allowed, but may think that this is the blood of animals, which is not allowed). If so, then why does it say “for women”? There is NOWHERE in the Law where not only “a lot”, but even one issur-prohibition of “mar’it ayin” for women is mentioned. He had to write just “… because a lot of things were banned by the sages because of “mar’it ayin”…”

There are other meanings for the words “mar’it ayin”:

A.) The Talmud Tractate Shabbat 64:2

“… Why the Jews in that generation needed atonement – because” they ‘zanu’ (satiated) their eyes with what was forbidden to see …” – Rashi explains: The Jews had “mar’it ayin” – here “mar’it ayin” means – to see what is forbidden to see.

B.) The Mishnah tractate Bchorot Chapter 7 mishnayot 3 and 5: The physical defects of the bodies of Cohanim are listed – because of which they cannot work in the Bet HaMikdash (Temple). The reason for this prohibition is – “mar’it ayin”. – Tiferet Yisrael writes: The “mar’it ayin” that the Mishna is talking about is not something that looks like a trauma- but it is something that has an unusual outer appearance.

That is: other than the usual for us understanding of the words “mar’it ayin” – to cause suspicion – there are at least two more. The common implication in them all is: “mar’it ayin” – see that which attracts attention. Also, in our case – Beer Sheva writes: a wig is “mar’it ayin” – attracts attention, it is immodest. The problem is that the wig is immodest, and not that it will be mistaken for your hair.

Otherwise it is impossible to explain why he writes: “… a lot of things were banned by the sages FOR WOMEN because of “mar’it ayin”…”

5) Question: The purpose of the obligation to cover one’s head is for others not to think that a married woman is not married-but today they know she’s married.


A.) This is incorrect. This is not the purpose of the ‘kesui rosh’ (the requirement of a head covering) regulation.

Imagine a school for girls where teachers wear wigs. If these girls will put on these same wigs and hence look as if they’re married – will anyone say that it is against the law for the reason that now one can’t tell who is married and who is not?

If, on the other hand at a school for girls where teachers wear headscarves, the students will put on the similar headscarves – obviously, none of the rabbis will say: “No! How will we now know who is married and who is not?” On the contrary, they’ll say: “Very good. This is more modest”.

Moreover, in many eastern communities – the girls as well as married women walked with headscarves – according to you this should be forbidden.

B.) If this would be the point of the hair covering, the Torah could require of the married women to make a special mark on their clothes, as do police officers, as did Canaanite slaves (see Talmud, Tractate Shabbat 57:2). Why the necessity to take away from a woman all her beauty? And even if the Torah wanted to make this special sign to be clearly visible – that it should be principally on the head – enough to put on a little hat or a scarf in the middle of the head – and already she would be clearly seen as married. Why completely cover the hair?

The whole essence of the prohibition specifically for the married women is that:

– The penalty for violating the issur-prohibition for somebody’s wife is much stricter than the issur-prohibition for an unmarried woman;

– The inclination for that which is forbidden – yetzer-haRa – for another man’s wife is stronger (because the “forbidden water tastes better” – see Talmud tractate Sanhedrin 75:1, and a tractate Avodah Zarah 20:1);

– She has no reason to be liked by outsiders / strangers. But an unmarried lady may adorn herself to find a bridegroom (see Talmud, Tractate Ta’anit 13:2 – girls beautifying themselves even in the days of mourning for their father – to look pleasing to a prospective groom). The fact that some girls wear headscarves in certain eastern communities – is a stringency of the law, for greater modesty.

See: Chofetz Chaim in the preface and in the fourth chapter of the book Geder Olam where he writes: “It is obvious and clear to everyone that the meaning of the law of ‘kesui rosh’ – is ‘tzniut’ – modesty …. One of the reasons why women walk with their heads uncovered is – ‘yetzer-haRa’ which “encourages the woman to adorn herself and attract attention with her hair; and for that she will answer in the future.”

From the words of Chofetz Chaim we see that (1) the gist of the commandment to cover the hair is – modesty, and (2) that it is obvious, and (3) that the hair of the married woman makes her more attractive and that is why they must be covered. Today’s wigs are more beautiful than one’s own hair and the fact that people “know” that it is a wig, does not in any way kill the ‘yetzer-haRa’ for another man’s wife – a human nature perseveres in men.

Talmud Tractate Ktubot 72:2 and all the commentators there, Trumat Adeshen 10, Levush Even haEzer 21:2: Jewish women must not walk with their heads uncovered on the street – because it is ‘pritzut’ (immodest/not dignified) for them; and also there’s a kabbalistic connotation in this prohibition. Furthermore (this was already brought in the first section), when Chessed LeAvraham writes: “since the whole point of the prohibition is because of the “pritzut degavrey” – It attracts the attention of men, there is no difference between her hair and a wig – it is one and the same Torah prohibition, because it is the external attractive-appearance that Torah forbids; many more Poskim write the same.

Conclusion: A woman is not obligated to look married, but is obligated to look modest.

6) Question: There are many standpoints concerning this law, permitting and forbidding – and those that wear wigs rely on the permitting ones (which are the main Rabbis of their generation – Shiltei Giborim, Rama and others).


Here is the groundwork of all the permitting standpoints:

– All who allow – Rama as well as others – base their opinion from the book Shiltei Giborim (the author, Rav Yehoshua Boaz, one of the leading Torah scribes in his generation who lived about 450 years ago);

Shiltei Giborim derives his permission from the fact that the Talmud (in the tractate Shabbat 64:2, Arachin 7:2, Nazir 28:2) mentions three times ‘pe’ah nochrit – a Wig;

– it is assumed that he allows a wig in the ‘reshut harabim’, i.e., on the street, although in the original source – in the text of his book there are no words ‘reshut Harabim’.

After the publication of his book about one hundred Rabbis wrote that they have very strong objections against this – and this is how the “different opinions” came into view on allowing or not allowing one to wear a wig.

About 35 years ago (or more precisely: since 1975) a group of Rabbis began to scrutinize the details of all laws relating to wigs, and found in the book – Makor Chaim (the author is known as “Chovot Yair“- lived about 300 years ago) and in other books – that there is no dispute and that Shiltei Giborim prohibits the wig in reshut-harabim and in his permission – he has in mind – the yard. [And Rama and a few more authors understood his heter-permission the same way – they also allow the wig ONLY in the house and in the backyard].

We have already mentioned (with more details in the second section of the book) that:

(1) the yard at the time of the Talmud was surrounded by a fence and strange men were not generally there,

(2) only in the yard of a woman walked in wearing a wig without a headscarf on it,

(3) in reshut- harabim / on the street – the wig was worn with a headscarf on top that covered the wig completely.

Why is it generally accepted that Shiltei Giborim writes about ‘reshut- harabim’? Talmudic commentators tried to understand what exactly Shiltei Giborim allows:

– If he allows the wig with a scarf on top of it – it is clear that it is permissible – it is not necessary to write about that;

– If he allows an uncovered wig in the yard – it is also clear that it is permissible [they held that in the courtyard one can walk with the head uncovered – what’s the purpose of writing about the wig].

So what comes out is: Shiltei Giborim allows a bare wig on the street (if only by default / there are no other options left), although he himself never writes in his book that he permits it. And with this resolution dozens of rabbis of following generations began arguing: in the Talmud, there are no proofs that it is allowed to wear a wig in ‘reshut harabim’. Where are the three (!) proofs that it is mutar/permitted, if there is not even one? Moreover, if there is proof – it is that – wearing a wig in public / ’reshut harabim’ is prohibited. And how could Shiltei Giborim contradict all the commentators who were before him?

Chovot Yair draws attention to the following: Shiltei Giborim considered as did part of the commentators before him, that already during the Talmudic times women took upon themselves an additional requirement: to cover their heads not only on the street but also in the yard. This means that the answer to the question “Can one wear a wig in the courtyard” is not self-evident. Hence, it is necessary to understand whether the wig in courtyard is allowed or not allowed. In his book, Shiltei Giborim proves that when they took on the additional restriction – not to walk in the yard with their heads uncovered, they have not extended this issur/prohibition on wigs. That is: if, previously, a woman walked in her backyard wearing a wig, she continued to do so after the onset of this ruling.

In the text of Shiltei Giborim itself – there are many ambiguities and obscure places – if we assume that he writes about “reshut harabim. But if we say that he writes about the yard, everything will become clear. Here’s one example: Shiltei Giborim builds his whole evidence on the Mishnah of Tractate Shabbat 64:2, which states: “… a woman comes out … in a wig into a courtyard …”

The Talmud allows one to come out in a wig ONLY in the yard, but not on the street. Sages feared that a woman will come to carry her wig in her hand on Shabbat on the street in a place where one cannot carry things. How can this be – what a normal person would carry a wig in her hand instead of putting it on her head?! Talmudic commentators give two answers to this question:

– She wants to show her beautiful wig to a friend and pull it off from under her headscarf;

– Both the scarf and the wig together may fall off the head and then she would immediately put on the scarf on her head and carry the wig in her hand, to put it together and wear it at a different point in time. In any case – if there was a wig on her head, then there was a scarf on top of it.

This is precisely what Chovot Yair writes: the conclusion that Shiltei Giborim writes about the yard – is obvious. That is, he and those who “argue” with him believe that in the reshut harabim – on the street – on top of the wig women wore a kerchief that covered it completely.

For those who know Hebrew and want to study these laws with all the primary sources – contact the following phone number in Israel: (+972 25825891) – may leave a Message.

7) Question: What about “emunat chachamim”- we must do what Rabbis tell us, and all say: “but my Rav allowed”.


Sure. I also had acted in accordance with this rule all my life. Do what the sages of the Torah will say, even if they tell you that the right is left and left is right. However the Talmud explicitly says in a clear text that this rule has an exception.

Tractate Orayot in the beginning analyzes this situation: Sanhedrin – the main Jewish authority – decreed that a certain thing is allowed. But one of the sages of the Torah knows that the Sanhedrin made a mistake. This man cannot allow himself and others that which the Sanhedrin allowed. And if he allowed, despite the fact that he knew that the Sanhedrin made a mistake, then (says Rashi) he understood the commandment of “emunat chachamim” (do what the rabbis say) wrong (!).

Here is what the Rambam writes (Laws of Shgagot Chapter 13 law 5): … for example, the Sanhedrin allowed to eat the fat that is on the cow’s stomach, and one of the sages of the Torah knew it was a mistake, that this fat is not allowed for consumption, but he believed that in this case you’re allowed to do what the sages allow – and ate the forbidden fat – he violated the law.

Two important details:

– Knew that it is forbidden;

– Did not know that in this situation he cannot rely even on the permission of the Sanhedrin.

There is a contradiction: on the one hand, we must do what the sages say. On the other hand, we do not accept their resolution. Ramban writes (see the beginning of Sefer haMitzvot and in the book Sefer haChinuch Mitzvah 496): only after the Sanhedrin had considered all the arguments of this Sage and showed their failure, only then the binding decision of the Sanhedrin becomes mandatory for us. Also see the comment of Chazon Ish in the beginning of the Gemara Orayot – this law operates in our generations as well.

If we know that something is forbidden, it is prohibited to listen not only to our rabbi, but even the Sanhedrin.

There are rabbis allowing wearing of a wig. All of them – without exception – base their permission on the book of Shiltei Giborim (or Rama, which brings in his book the opinion of Shiltei Giborim). But in their understanding of this book there is a mistake – Shiltei Giborim allows one to wear a wig in the house and in the yard, but in no way on the street. So – in full compliance with the Torah law – it is forbidden to rely on this authorization.

8) Question: What do you say about a modest wig?  Everyone agrees that immodest, beautiful wigs are prohibited, but they say my wig is modest.


Let’s ask ourselves: Is it possible to go out with an uncovered head, if one’s own hair is modest?

And is there, in our times, a “modest” wig?

In the issur/prohibition on ‘pritzut degavrey’ – the issur for a married woman to attract attention of strange men – there is no difference between her own hair and a wig; and even the most modest, unattractive hair is prohibited. Anyone, whose hair is long or whose hair is short, young or old – everyone must wear a headscarf or a hat.

Especially, today’s modest wig – is much prettier than the hair of many women whose own hair is not very pretty. And just because the technology of the wig production is constantly improving, people think that a wig which is not of the newest is – modest.  That is: a wig, which 30 years ago was considered the most beautiful and attractive, now is called “modest.”

Today’s modest wig (short, neat and even synthetic) certainly attracts attention. Moreover it is more beautiful than the hair of many women (all those who have flawed hair, of all elderly, old, gray).

One of the proofs that synthetic wigs in this law act as one’s hair: if a woman wore a wig which has a mixture of real and synthetic hair-Can somebody distinguish which are real, and which are synthetic? And even if the “experts” can tell the difference, does that change anything for the most of the people (the more so that a man MAY NOT “closely look” at a woman –it is forbidden – Rambam halachot Issurei Biya 21:2 – Even HaEzer 21:1 – how will he determine what’s on her head)?

Rav Gedaliah Nadel (one of the great rabbis of the Lithuanian trend; Chazon Ish greatly valued him) wrote about 40 years ago: “In my opinion, even if in the past, all the rabbis allowed to wear a wig, today they would all ban it.” This is written at a time when wigs were much simpler than today’s “modest” ones.

“In my opinion, even if in the past, all the rabbis allowed to wear a wig, today they would all ban it.”  — Rav Gedaliah Nadel

Is there even one Sage in the world who can explain: if the whole point of the ban is – “pritzut degavrey” – not to attract the attention of strange men; How can a wig be allowed if one’s hair is prohibited – when everyone sees that a wig, even the “modest” one, is as a minimum as attractive as one’s own hair, and often more than that.

Rav Don Segal in one of his speeches said: “… People come to me and say that for them the Charedi/Orthodox women are more attractive than the non-religious women … today’s wigs create more problems than real hair …”

People often say: But the men have become accustomed to this; many women wear wigs- and a person does not pay attention to that which he sees often and hence he is used to it.

If so, let the Torah bichlal/ at all – not prohibit walking with head uncovered. After all, before the wedding women walk bareheaded – so let them continue walking like this until the end of their life; after all –everybody’s “accustomed” to their hair – hence, no problem. Why davka/specifically after the wedding, the Torah requires a head covering, despite the fact that all are used to this?

If so, then why, when in Russia and Europe 100 – 150 years ago, women went bareheaded (more details – the third section of the book), both children and adults constantly saw the hair of the married women. And ALL (!) Rabbis were saying: assur/ forbidden. This is the Torah prohibition. See, for example, what Chofetz Chaim writes in the Mishnah Berura 75:10, and in his book Geder Olam. Why? Let’s say: we’re all used to the hair of married women – and there is no problem.

This is why- nothing changes the fact that we are used to the wigs. The Torah forbids a married woman to expose her hair so as not to attract the attention of strange men, even if they are “accustomed” to see the hair of women. So that the woman would feel that she is married; that she should be liked by her husband, and not by the strange men. Therefore, a wig in our time is prohibited, just like woman’s own hair and even more so.

There are those who object that from under the headscarf sometimes a few hairs stick out but a wig covers the hair completely. The simple answer to this is that – wigs are prohibited as well as fully uncovered own hair. Additionally, everyone can see for himself: laws of Beit YosefKriyat Shema chapter 75 and the Shulchan Aruch there paragraph 2 and see that this objection is wrong.

9) Question: What about “Shlom-Bayit” (peace in the home)-if a husband wants for his wife to wear a wig?


Does the woman have to wear a wig on the street in order to please her husband so that he does not look at other women – while other men are looking at her? It turns out that:she’s “saving” her family, but at the same time destroying another – is this acceptable?

Rabbeinu Yonah in Igeret Teshuva writes: “A woman must be modest and cautious so as no men look at her other than her husband. Because those who look go down to gehenom (hell), and she gets punished for all of them put together since she did not behave modestly and she’s the reason this is happening. “

Orchot Tzadikim: “A woman, who beautifies herself before men, ignites fire in their hearts and initiates forbidden thoughts in the heart; and therefore her punishment is very great.” Was it for this that she got married?

The Talmud brings in stories about how a woman adorned herself in the house – for her husband, but walking out on the street she dressed modestly (wife of Aba Chilkiya and others). Rav Chaim Kanievsky writes about this in more detail in his book “Orchot Yosher” p.77.


Sometimes women say: “My intentions are pure; I want to be beautiful for my husband on the street as well. And the fact that other men are looking at me is THEIR problem. Let them not look.” In its essence, this argument – is a complete misunderstanding of the law. After all, she can walk with her head uncovered as well and also say: “the fact that others are looking at me -is THEIR problem. Let them not look.” But the Torah does not accept this. In the laws of modesty (more details – see the first section of this book), the wig is as equally prohibited as the hair.

See what Chofetz Chaim writes in the fourth chapter of the book “Geder Olam” (when in Russia and in Europe – women went bare-headed): “Let her not deceive herself that she will be saved from punishment because she was supposed to beautify herself in the eyes of her husband- this is a mistake because that needs to be done at home, and not on the street.”

For those who know Hebrew and want to study these laws with all the primary sources – contact the following phone number in Israel: (+972 25825891) – may leave a


Translation (w/cuts and minor changes – agreed with the author)

in English: Brakha V Shalom

in Russian: Keter Kodesh

original Hebrew:


And to a good and long life, Hagaon HaRav Yosef Shalom Eliyashiv, zt”l, said to someone who was entreating him to reveal his opinion on the issue, “Why do you ask me for my opinion, will you heed what I say” And after that person had entreated him and explained that he really wanted to know, Hagaon HaRav Eliyashiv, zt”l, said, “The majority of `Poskim’ forbid, there are two or three that permit, but even they did not intend the permission of today’s wigs.”

“The majority of `Poskim’ forbid, there are two or three that permit, but even they did not intend the permission of today’s wigs.” — Rav Yosef Shalom Elyashiv, zt”l

Also the Gaon HaRav Chaim Kanievsky, Shlita, said, “If it resembles human hair, it is true that it is a simple deduction that it is definitely forbidden, there is no difference of opinion.”

“If it resembles human hair, it is true that it is a simple deduction that it is definitely forbidden, there is no difference of opinion.” — Rav Chaim Kanievsky, shlita

The Gaon HaRav Shlomo Zalman Auerbach, z”tl, always expressed (and also the Mashgiach, Hagaon HaRav D. Segal, Shlita, would mention this in his sermons): “Why are they complaining that in the previous generations our women wore wigs? Is it not so that in the previous generations the wigs resembled steel wool, stubble, and straw?”

“Why are they complaining that in the previous generations our women wore wigs? Is it not so that in the previous generations the wigs resembled steel wool, stubble, and straw?”  — Rav Shlomo Zalman Auerbach, zt”l

Rav Ben Tzion Mutzafi: לפני הכל אנחנו יהודים וצריכים לשמור על חקי הצניעות , על דברים שהם בנפש האומה , בדור שהפריצות נושאת ראש בכל מקום , והנשים לומדות ומקנאות האחת מחבירתה ללא מעצורים .

הפיאה אינה שנויה במחלוקת , כי רוב מכריע של הפוסקים אשכנזים וספרדים אסרוה , וגדולה מזו בדורנו שנשים חובשות פיאות העולות אלפי !!! דולרים ושייכות לגרועות שבאומות והם פרוצות לחלוטין , כל מיעוט הפוסקים שהתירו עקרונית פיאה אסרום לחלוטין .

כל בר דעת יודע ומבין ואפילו עם הארץ שאין לו שיח ושיג בתורה יודע שהפיאה היא אביזר מובהק של יצר הרע , וגדולי הרבנים ששוחחתי אתם אמרו לי שבודאי שעל פיאות כאלה לא עלה על דעת איש להתיר .

ועל כל אלה כל הפיאות ששערן טבעי ידוע לי אישית כי מקורן מהמזרח הרחוק שם מוקרבות לעבודה זרה , ומשם עושות דרכן במרמה גלויה אל ארצות אירופה ומשווקות אצל ה״חרדים״ כפיאות שמקורן מאירופה .

זה לא אחרי הכל , אלא קודם כל .


recommended blog post worth looking at that quotes more Gedolim:

Why is Am Israel suffering so much? Why are there so many illnesses? Why so many tragedies in Am Israel? Why are we suffering so much? Why are there so many widows and orphans in Am Israel? Why is Am Israel drowning in pain, lack of livelihood, illnesses, suffering?

Rav Ovadia Yosef zt”l

What I’m saying is from the Gdolei HaDor and poskim and not from my heart and my mind. 200 years ago Hagaon Pinchas Levy Horwitz, zs’kl, the Av Bet Din in Frankfurt took out a sefer Torah and with 2 talmidei Chachamim Dayanim, he placed a complete cherem (total exclusion of a person from the Jewish community) on any woman that wears a wig in public. He said on the Sefer Torah that any woman wearing a wig will be placed on the highest ecclesiastical censure.

The reason a wig is prohibited is because it is not modest – it doesn’t matter if the hair of the wig comes from India or Ghana – it remains immodest.

The Vilna Gaon, Chatam Sofer, Rabbi Abraham Palággi, zs’kl, as well as additional Gaonim prohibited women to wear wigs. The Gaon Vosner, zt”l wrote in his sefer that wearing any form of a wig is absolutely prohibited.

Every women that wishes her sons to be Tzaddikim, the Zohar HaKadosh writes, “she must be modest.” Women that wear wigs do not have Yirat Shamayim – fear of heaven. The biggest problem is these women think it’s allowed and they deny the Tzaddikim’s cherem. Those that make fun of women that are modest and cover their hair with kerchiefs, their sin is multifaceted, oy to them.

If a woman wants to cover her hair with kerchief but her husband doesn’t allow her, he is considered a wicked man, a sinner that causes others to sin, oy to him. His Torah is invalid and unacceptable. All his deeds are corrupt.

If we don’t believe our Poskim and Gaonim that said that wigs are prohibited, who are we going to believe?

Posek HaDor HaGaon Rabbi Shmuel HaLevy Vosner, zt”l

What benefit is a kosher Mezuza if the impurity enters the Jewish home? A wig’s origin is from Tachtit Sheol (lowest hell). We are witnesses that we want to be Bnei Torah and simultaneously enjoy the ‘modern’ world. The wives wears immodest clothing that comes from the central immodest country – Paris. Women need to cover their hair in the utmost modest way but unfortunately, in many Jewish homes, many Jewish women has turned the Halacha into a performance and Jewish married women do not look religious. They don’t even look like they are married women; they look more like actresses from the ‘streets’. They don’t look like holy women, they look like Paris fashion. ChaZaL says, “שיער באישה ערווה” hair on a woman is forbidden. What a forgery it is to cover hair with hair!! The wig is more sexually stimulating than natural hair. What forgery!!!

Whether women that wear wigs know or do not know that it’s forbidden, they are sinners that cause others to sin חוטאים ומחטיאים. They cause their neighborhood and community to transgress a severe Torah prohibition, “ולא תתורו אחרי לבבכם ואחרי עיניכם do not go after your heart and your eyes”.

HaGaon HaTzaddik Rabbi Shalom Shvadron, zs’kl

I want to tell you a true story and I wish it was not a true story. 25 years ago a girl came to our house and she spoke to my wife for 4 hours. While I was sitting and learning, I thought to myself that any person that speaks for 4 hours must need a drink. I told my wife, “perhaps give this girl a drink and something to eat?” The girl heard me and said to my wife, “it’s not necessary. I’m going home and I’ll eat and drink at my home.” When she said that I realized this girl is married and has a husband. So why does she look like a girl? You think it’s funny??? It’s not funny!!! They want to look like unattached women. This ‘wanting’ is טְרֵפָה unfit, not Kosher!

The Torah says, “ופרע ראש האשה …and let him uncover the head of the woman”. A woman that was not faithful to her husband, a Sotah, is disgraced. They disgrace her by removing her hair covering and now, women want to look like a Sotah???!!! A married woman wants to look like a Sotah??? She wants to look like a girl, that she’s not married and available? A woman that wears a wig is as if she does not cover her hair! Stupid women! How can a woman like you have fear of Heaven? A woman that wears a wig has no holiness. Who gave women permission to wear hair on top of their hair? To wear a wig that looks better than her own hair and it doesn’t even look like a wig! 24 Poskei HaDor of Israel forbid wigs. My grandfather ruled that Divrei Torah or even a blessing is forbidden to say in front of women that wears wigs. The only way Divrei Torah or a blessing can be said in such a situation is with closed eyes.

Women with wigs light the Shabbat candles Friday night and request ‘things’ from HaShem. OY VEY GEVALD!!!! She is praying to HKB’H? Her prayers are abomination! מסיר אזנו משמוע תורה גם תפילתו תועבה” A person that does not listen to Torah scholars, his prayers are abomination.” HaShem will not listen to these prayers. In this black epidemic, rachman litzlan, who knows what Divine punishment is knocking on our door? HaShem have mercy on us.

HaGaon HaTzadik Rabbi Dan Segal shlita

People come and tell me that they have hard tests but it is not from secular people, the tests are from Charedim. Women attract attention, especially married women. One look, one thought, HaShem protect us, it’s a complete destructable fire. It’s terrible, terrible! The evil inclination works 24 hours a day. It’s horrible they consider it to be a head covering. The whole thing is ludicrous! I personally heard from my teacher and Rebbi, HaGaon Shlomo Zalman Auerbach, zs’kl, one of the world’s foremost poskim and roshei yeshiva, 50 years ago he said that a woman wearing a wig entering Yerushalayim would be stoned. He said, “50 years ago the wigs looked like straw – even a blind person was able to see that it was a wig. But today, I cannot know if a woman is covering her hair or not.” He added, “For me this is very repulsive. It’s like someone who eats Kosher meat but makes every effort for the meat not to look Kosher. Women cover their hair and makes every effort to appear as if her hair is not covered.”

Who can afford to carry this sin? It is promiscuity.

Many women want to cover their hair modestly but the bigger problem are their husbands – they will not allow it. It’s not a simple time – we don’t need, c’v, for HKB’H to send us sharper and clearer messages. HaShem is already shaking up the world – it’s enough hint. We need to be modest as it says, “כל כבודה בת מלך פנימה “The King’s daughter is all glorious within.”

The main thing is modesty! Blessings, abundance, success begins with modesty. The Chofetz Chaim, zs’kl, says, “We pray so much, we learn so much, why there are no heavenly blessings? Why there is no livelihood? Why so many are so poor? The Chofetz Chaim says it is because we are not careful with modesty. We pray, learn, and make Brachot next to ערוה nakedness.

Oy, the weakness! What’s left for HKB’H? Who remains loyal to HaShem? Very few individuals! Who observes modesty? It’s like a father and all his sons betrayed him. Only one remained loyal but soon this son will also betray him and leave him. How much pain??? If we, the religious Jews, do not observe the Torah and its Mitzvot, what is left?

HaRav Uri Sofer Shlita

The Gerrer Rebbe, the Imrei Emet, z’skl, and the Chofetz Chaim announced in the largest gathering in 1918 of Jews and Rabbanim, “How can the heart of a Jew not shake and fear from the punishment of “לא יראה בך ערוות דבר ושב מאחריך He must not see anything indecent among you or He will turn away from you.”

A few years after this gathering, over 6 million Jews were merciless murdered in the Holocaust War. Women bring the holocaust, c’v, with immodesty to Am Israel.

The Rambam, zs’kl, says there are 24 things that postpone repentance and there are things that cause a person to be judged to remain in Gehenom forever and ever. One of these are “מחטיא את האחרים causing others to sin.”

The religious Jews of Am Israel are strict with many Mitzvot such as Kashrut, Matzah on Pesach, sitting in a Succa in Succot, fasting on Yom Kippur — why are they not careful with modesty which is the core of the Mitzvot? No other Mitzva has so many warnings of punishment as modesty.

A few years ago there was a tremendous scandal with Indian hair wigs and Jewish women removed their wigs and even burned them and began wearing only modest kerchiefs. We know that nothing is a coincidence and everything is Divine Providence. Why did HKB’H do this? An angel in Shamayim prosecuted Am Israel and it caused Am Israel to go thru a lot of suffering. The angel said to HKB’H “how is it possible that the chosen nation will not give HKB’H their most loved possession? 8 millions Indians sacrifice their hair to a false god and idol, they cut off all their hair to their false god, and the Jewish nation, who are light unto the nations, do not sacrifice their most loved possession for HKB’H?” A women’s greatest beauty is her hair. HKB’H commanded women: When you get married, hide your hair because you must distance yourself from strangers. Cover your hair, cover your beauty, so you will be protected, hidden, and modest.

The seculars descended to such low levels because of the religious Jews. They see that we don’t observe HaShem’s Mitzvot and are not modest. ChaZaL says, “כפי הראש כך הזנב The tail follows the head.” If the head is rotten so too the tail.

The key to bring the final redemption is with the women. CHaZaL says, “אין ישראל נגאלים אלא בזכות נשים צדקניות” Am Israel will not be redeemed because of men, Rabbanim or Tzaddikim, only thru the merit of holy women. A woman that observes modesty, it is as if she is doing 100s of Mitzvot every second. Every drop of sweat that she sweats because she is dressed modestly, it becomes tal (dew) and this tal will be used for the resurrection.

Women of Am Israel – you must be strict and observe the laws of modesty and it will be in your merit that we will be redeemed speedily in our days, Amen.




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