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atr huxhf
THE HALACHIC PARAMETERS OF HAIR COVERING
FOR MARRIED WOMEN
vkhv, ,arsn

A] HEAD AND HAIR COVERING - THE ISSUES

The status of the halacha - Dat Moshe and Dat Yehudit

How much hair must be covered and where on the head?
What type of covering is acceptable? Are wigs a legitimate covering?
In which locations must hair be covered - public, private?
The status of a Kallah at the wedding?

B] THE TORAH SOURCE

//// v t v Jtr ,t grp U wv hbp k v t v ,t iv Fv shn

 gv u 1.
jh:v rcsnc
The head (note: it does not say hair) of the sotah was uncovered in public

t,ga tuvvs kkfn grpu ch,fsn b"t ruxts kkfn vkguc kg ,utb,vk v,aga unf vsn sdbf vsn vkuubk hfv vk ibhscgsn 2.
rehg ifu atr ,ugurp ,tmk ktrah ,ubc lrs iht vbhn gna ,uv vgurp utk
/cg ,ucu,f h"ar
Rashi gives two derivations for the halacha: (a) uncovering the womans hair is designed to be a public humiliation and
thus we can infer that covering the hair in public is dignified; and (b) the need to uncover the hair of the married woman
implies that married womens hair was generally covered. Thus, the root of this issur is not a gezeirat hakatuv but is
closely linked with the concept of public dignity. The mitzvah comes to indicate that a certain status in society brings
certain obligations of dress. The head is one example and this will certainly include other parts of the body

rpt rn, je,u rcsk rfz rcsk vhhtr ihta hp kg ;tu ivhatr ,uxfn iva ktrah ,ubc kg snhk //// vatv atr ,t grpu 3.
(yh:dh wc ktuna) vatr kg
th texhp tab ,arp rcsnc hrpx
Chazal learn here from the parsha of Sotah that women should cover their hair and bring a support to this halacha from
the story of Tamar

C] DAT YEHUDIT AND THE TALMUDIC SOURCE

hcr hcs tb,u 'vatv atr ,t grpu (wv rcsnc) :ch,fs !thv t,hhruts gurp vatr /gurp vatru vtmuh ?,hsuvh ,s hvuzhtu 4.
/ruxt hnb v,ke ukhpt - ,hsuvh ,s 'hns rhpa v,ke t,hhruts !atr gurpc utmh tka ktrah ,ubck vrvzt :ktgnah
tktu !thv ,hsuvh ,s 'euac tnhkht ?tfhv 'trhz hcr vc huv /atr gurp ouan vc iht v,ke 'ibjuh wr rnt hxt hcr rnt
/hucn lrsu rmjk rmjn :tbvf cr tnh,htu 'hhct rnt !vkgc ,j, ,cauha ubhct ovrctk ,c ,jbv tk 'if ot 'rmjc
(ohcr hjhfa tks :h"ar)
/cg ,ucu,f

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The gemara first suggests that hair covering is an example of Dat Yehudit, which would imply it is a rabbinic law1. This
is immediately challenged - hair covering is a Torah law! The gemara clarifies that a kalta covers the hair sufficiently
to satisfy the Torah law requirement, but is not acceptable in public due to Dat Yehudit. It may however be acceptable in
a semi-private setting and certainly in the home (when indeed no covering at all may be acceptable - see below)

Head covering is presented as a halacha min HaTorah. It is not specifically listed as one of the 613 mitzvah, however it
is common for Torah halachot to be learnt from pesukim even thought they are not listed as independent mitzvot2

tk f"tu 'rmjc ukhpt atrv ,ghrp ouan vc ah v,ke tkcs kkfn rmjc atr gurp ouan vc iht v,ke ibjuh hcr rnts iuhfs 5.
/hucn lrsu rmjk rmjn tbehxtu 'ihtur oa ihta iuhf atr gurpc irmjc ,ufkuv icura vkgc ,j, ,cauh ubhct ovrctk ,c ,jbv
iht v,kec hucncu 'thv ,hsuvh ,s v,kec ukhpt euacu 'atr ,ghrp ouan vc iht v,ke tkc ukhpt rmjcs - rcsc ihbhs vakau
tk v,kec tka
:cg ,ucu,f t"cyhrv haushj
The commentaries understand that the Gemara designates 3 separate areas for the purposes of hair covering - (a) shuk
i.e. a fully public area, in which hair covering is a Torah requirement (kalta is sufficient min haTorah but Dat Yehudit
requires more); (b) inside the chatzer i.e. a fully private area, in which it appears from this source (although we will see
other sources below) there is no requirement to cover hair; and (c) between the chatzerot in an alleyway, in which hair
must be covered to a basic degree (kalta is sufficient)

ohgeuc ohcrva rmju rmjf ubhs uc ohgeuc ohcrv ihta hucn /rmjf tuva hucn ahu hucnf tuva rmj ah (u"v) hnkaurhc urntu 6.
hucnf ubhs uc
:cg ,ucu,f t"cyhrv haushj
The designation of chatzer and mavoi are not based on their construction or mechitzot (as in hilchot Shabbat), but
rather on how public they are. The shuk is open to and generally contains public traffic. A mavoi is open to the public
but less travelled. A chatzer, by definition, is not open to general public traffic but people may still walk into it. It is not
the same as a fully private room in a house (see Rav Moshe Feinstein below)

D] THE HALACHA

,ghrpc utmh tka ktrah ,ubck vrvzt ktgnah hcr hcs tb,u /vatv atr ,t grpu ch,fs tuv t,hhruts gurp vatr 7.
ubhhvu - hrat ,uvdv) ruxt hnb v,kec whpt ,hsuvh ,s hns rhpa v,kec t,hhruts ktuna rnt vsuvh cr rnt /atr
(j"hrvn /v,ke tkc whpt ,hsuvh ,s whpt huv tk rmjcu ohcrv ,uarc
y inhx z erp ,ucu,f a"tr
The Rosh rules the Gemara that hair covering in the shuk is DOraita and that kalta alone is not sufficient. However, it
would appear that in the chatzer even a kalta is not required (see below)

//// hukd vatr rgau euac vtmuh :van ,s kg vrcg ivn sjt ,ag ota ohrcsv iv uktu 8.
th vfkv sf erp ,uaht ,ufkv o"cnr
The Rambam rules that hair covering in public is Dat Moshe

aht ,at ,jtu vhubp ,jt euac atr hgurp ktrah ,ubc ufkvh tk 9.
zh vfkv tf erp vthc hruxht ,ufkv o"cnr
The Rambam rules that all women (married and non-married!) must cover their hair in public

vatv atr ,t grpu rntba vru,v in vruxt uz hrv vatr kg t,ke v,hv tk otu 10.
:ck ,ucu,f ;whrv kg ohruchd hykha
Many poskim rule that this obligation is min Hatorah, which certainly fits with the wording of the Gemara

1. Although potentially still a Torah breach of tzniut - see previous shiurim

2. See for example Rambam Hilchot Kilayim 9:11
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,ubc kf odu [vxufn thva kkfn - vatv atr ,t grpu ch,fsn vru, ruxht vzc ahu] ihsv smn ,urgav ,uxfk ,ufhrma 11.
v,g sgu okugn ubh,uct ,unhn vzn ,urvzb van ,sc ,uehzjnv ktrah
h e"x vg inhx vrurc vban
Mishna Berura clearly rules that hair covering in public is a Torah obligation. This is also the view of most Acharonim,
including more recently Rav Ovadia Yosef and Rav Moshe Feinstein3

E] UNMARRIED WOMEN

aht ,at ,jtu vhubp ,jt 'euac atr ,ugurp ktrah ,ubc vbfk, tk 12.
c ;hgx tf inhx ,uaht ,ufkv rzgv ict lurg ijkua
Following the Rambam, the Shulchan Aruch rules that all women must cover their hair in public

r,un vku,c kct vaurd ut vbnkt ubhhv - vhubp sjt v 13.

v e"x tf inhx ktuna ,hc
Nevertheless, the mefarshim on S.A. understand that this relate to widows and divorcees

vbhta vaurd vrhgm vatc v"r,f ep,xbs tvu /vtuab v,hva ugsh tka hsf atr hukdc lkhk vaurdk rh,vk ah ot 14.
hrva ,unrk vk rapt ht odu ',unrk vbumr ihta ;tu atrv huxhf hkc ,fkk vbumr ifka vtuab v,hva ugsha vbumr
,gc gsh jrfvc ub,bhsncu 'vaurd thva uk urnthu vhkg ktah htsu v,ut tahk vmrha hnu vhrhfn kf vzn ihgsuh
vbhj sct, tk vtaubk sjt hbhgc ij tmn,u v,ut urhfha rjts v,buuf kct /rcf kgc vk vhva ktvhyhxc o,nhar
icun rcs tuvu 'kkf v,usut cuajk umrh tk vaurd thva vkj,n ugshaf kct 'vard,bu kgc vk vhva f"jt uk rpx,af
vnmgc rf,avk vfhrm v,hva vbnktk z"b inhx t"j g"vtc vcua,c h,r,va unf vrh,vk ah ot /vzk aujk aha
tuva vk od rh,vk aha v"r,f esm htsu 'vatr ,t vxf, tk otc teus tkt uzf vran vk i,hk umr tku vhbc xbrpk
,s smn tkt t,hhrutsn f"d ubht vatr ,uxfk lhrma vaurds 'oa h,r,va unf vtaubk sjt ,dav ihbgk kusd sxpv
/vz khcac hrndk ,r,un vhv, tku vatr ,uxfk vfhrm aujk vk ihta ouenca gshk vfhrm kct ',hsuvh
ck inhx s g"vt ekj van ,urdt ,"ua
Rav Moshe Feinstein rules that the obligation for a widow or divorcee to cover her hair is Dat Yehudit and may therefore
be waived in certain pressing circumstances4

F] HOW MUCH HAIR MUST BE COVERED

ivc khdr tuva hbpn ovk ihaauj iht vxf,n ubhta v,nmk .ujn vrgau rnz ubhta vrucs kueu vhkdru vhsh vhbp kct 15.
shry tku
t sung sf ;s ,ufrc ,fxn t"carv haushj
The Rashba, in his commentary on the Talmud, rules that parts of a womans hair which come out of her braids and thus
cannot be covered, are not considered an erva5. It is not clear from this description precisely how much, and which, hair
this refers to

ukhpts t,,t thgc lf ihdc vk tndptku thhkd,tk trjt trga ohrd thhkd,ts t,,ts tahrs trga vsuvh wr rnt 16.
ohrd tkhgk ohrd 't,,ts trga tuvv ohrd unhdp vnf hnj eup ///// rck a"f tahrn sj trga iunjh tk t,hcs hrhxy
iuczahk tbnjr 'tvbcn t,uchaj ek,xhs ohrd t,hcc trjt vkn ohrd t,ubfxn ohrd thhyk,ts vkgck ohrd t,,k
t,hcs h,uuhzc thhxf,tk t,,t thgc ts kgu 'iuvks uphmjn
c sung vfe ;s tab ,arp (rcsnc) d lrf rvuz
The Zohar insists that NO hair must be showing

3. There is a minority position in the Rishonim that public hair covering is a rabbinic prohibition. The Shulchan Aruch, unlike the Rambam, lists public hair covering as a Dat Yehudit
and not a Dat Moshe. Nevertheless the position of the Acharonim has generally been that the prohibition is deOraita.
4. Mori VeRebbi Rav Yitzchak Berkovits raises the point that since hair covering is critically linked to the dignity of the individual, there may be circumstances in which a senior woman
who had never been married may be required (if not in the letter of the law then at least within the spirit) to cover her hair. By the same token, it may be asked if a very junior girl
divorced at a young age is still required to cover her hair. Naturally, in all practical circumstances a posek should be consulted
5. The purpose here is not to define hair covering as based on the concept of erva. On the contrary, erva is defined as a consequence of those areas which must otherwise be covered.
The point here is that there are, according to this view, parts of the hair which need not be covered.
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duvbk hutr ifu vatn rga oua vtrh tka sutn rhnjv y"kr wg tab wp rvuzc kct //// 17.
s e"x vg inhx ovrct idn
This is brought by the Magen Avraham as the appropriate practice

vturv obntu ',jspk izt ihca vrua v,utc tka ubhhv rapt rhnjvk tab wp rvuzc a"na ///// reakt o"rvn c,fu 18.
n"nu ',urm hrtau ohgr ohbc ,uksdnu ,uksu ,ubfxn oruda rhnjv vrga yuj oua kf kga vtrh tab wp rvuzc ohbpc
tsunk,f vfkv x"av og rvuzv dhkps tfhv kf f"t ,ukdvk vfrs vrua v,uts x"ac gnan k"bv lurgv whp hpka iuhf
rvuzv hrcsk uaju stn urvzbu utmh tk ubh,untu atr hgurp ,utmuh ,unutva ubh,umrtc obntvu :k"z uhrcs ukt //// ishs
r,hvk x"ac ,rtucn vrua v,uts ohrnut ubhhv vfkv gucek ihbnk ohsnug ubhhv ukhts cd kg ;t 'stn vz kg ushpevu
reug dvbn ihhya t"rvn wf vz kg rvuzvf dvbnv uxp,a iuhf n"n 'rvuzvf vfkv ihtu o"carf tks lurgv whp h"pg ubhhv
arsn ut vnusfu ohrpux wxn ubhhv ohbumj hrpxu x"av kg ohekuj ohbumj hrpxs tfhv ubhhvs 'guce vfkv vagbu vfkv
//// ktrahc ,jur vfkv vagbu vfkv reug dvbn u,ut 'ovn wtf rvuzvu t,ehxpu
uk inhx (ohhj jrut) t ekj rpux o,j ,"ua
The Chatam Sofer writes that, even thought the Talmud permits some hair to be showing, the prevailing minhag in his
times and locale (when many women shaved their entire head) was that no hair would ever be revealed. In these
circumstances he rules that the minhag based on kabbala will override the halacha as set out in the Talmud

yuap kct u,unf kusd iutds vhnupn tmhu khtuv x",jv rcuxsf ,uxfk ohabv urhnjha hutrv ina ;t tbhsk ifk 19.
thv ot uzf vat tahkn a"rhu j",k ukhpt gbnvk ihtu 'u"j ,hsuvh ,s kg ,urcugk ichajvk iht kevk ,umurv ukta
vhvhu ohjpy wc lrut lrg tuv ohbpva vcudc ,ugcmt wc lrg er tuv kct /,usn ,kgcu ,umnc ,esesnu ohna ,trh
vruxt r,uhu jpyn ,ujp ;urmc
jb inhx t ekj rzgv ict van ,urdt ,"ua
Rav Moshe Feinstein famously rules6 that although it is commendable for women to cover all hair in accordance with the
Chatam Sofer, a woman who wishes to be lenient and uncover some hair is not to be considered to be acting
inappropriately. Rav Moshe sets the maximum hair which may be showing as one square tefach - 2 fingers width across
the whole head7

G] HAIR COVERING IN PRIVATE

unfu ,hcc ukhpt kkf vrga vtr, tk vat ouaa huv tvhn ,ughbm[s]/// euac teus tkt atr ,ghrpc ,fkk ruxht ihts 20.
ohkusd ohbvf vbnn utmha vz ouan v,fza (/zn tnuh) ,hjnes vagnc ubhmna
uye inhx rzgv ict rmev van hfrs
The Darche Moshe (R. Moshe Isserlis) brings the example of Kimchit who never uncovered her hair, even in the privacy
of her home

kct ,jpync vxufnaf tuv iudv rcs vrmjc vrtabc kct //// hrndk atr ,gurpc ruxt v,ke tkc vrmjc ;t okugk kct 21.
ktrah kucd kfc duvb hfvu /// lurgv ,gs thvu ubhcru o"cnrv ,gs thv uz /vrmjc vrtab ukhpt ruxt hrndk atrv ,gurp
:i"rvu ,upxu,u h"ar aurhpf tksu vatrc vpfu ,jpyn tkc atr ,gurp vhura vbht v,hc habt hbpc ukhpts
uye inhx rzgv ict j"c
The Bach states that it is assur for a woman to uncover her hair, even in her chatzer

y"kr wg tab wp rvuzc kct ,ucu,fc wu,v f"fu atrv hukhdc lkhk ohr,un oa ohhumn ohabt ihta rmjc kct ruxt euac teus 22.
duvbk hutr ifu vatn rga oua vtrh tka sutn rhnjv
s e"x vg inhx ovrct idn
The Magen Avraham brings the Zohar we saw above which does not permit any hair to be shown
6. This psak of Rav Moshe was very controversial. Some poskim understand that it was only given as a bedieved, and indeed Rav Moshe does state that it is appropriate for women to
be strict (although this is not quite the same as bedieved). Some poskim consider that Rav Moshes leniency was never intended to apply in public
7. Rav Moshe learns that, since the obligation of hair covering is learnt from the Sotah, the amount of uncovered hair which constitutes the Torah prohibition must be equivalent to the
amount of hair uncovered by the Cohen. We do not have a shiur for this, although Rav Moshe assumes it to be approaching most of the head. Since we see the shiur of tefach
applied in the halachot of erva for uncovered hair (see below) Rav Moshe also sets the limits of publicly uncovered hair at a tefach. Some poskim disagreed with Rav Moshe on this
and it is in principle possible to learn the relevant shiurim differently. In ALL cases, Dat Yehudit will of course apply on top of any shiurim which may be learnt out of the Sotah
sugya.
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ukhpt ann hukdc ,hsuvh ,s huv ubhdvbn hpks c,f u"ye inhxc ktuna ,hcv kgcu ruxt vrsjc ukhpt ann hukdca if //// 23.
rund ihs k"v f"t vzc ruxtk ktrah ohmupba ubgnaa ouen kfc ubh,uct ,uct uvhhkg ukce rcfs iuhfs //// vrsju vrmjc
tuv rund ruxht rvuzv p"g dvbnv yap,ba ubh,umrtcs //// t"nv f"anfu ,rxutv vghs lvf uvhhkg ukchea
o,nmk .ujn vws c ;hgx vg inhx vfkv ruthc
The Mishna Berura rules in accordance with the stricter opinion

vrmjc t,ht j"cc vbv 'a"cu j"cvn vz thcvu ,jpyn tkc vrsjc ukhpt ,hsuvh ,sn ruxtk x",jv rhnjva vn od 24.
x",jv rxuta vn ifku ///// v,hc habt oa humn odu oa xbfvk ,uar kuyhk lrsv ihtu .urp ouen tuva uka rucsv kfc
oa ihhg ,jpynu v,ke tkc ;t hshjh rmjc ;t g"ufk rh,n z"yvu 'ihrh,n g"ufa gnan vcrstu ubhmn tk vrsjc od
ouan tkt ruxht aha eshnk ubht ruyv c,fa tm, tkva whp tuvu if rcux ws ,ut n"sv ;tu 'vahrpv rcux ifu v"exc
/vun, rcs tuv vzc x",jv ,yha ifku /oa ihhg ,hjnes tvf ,hcc ukhpt huv tvhn ,ughbma
jb inhx t ekj rzgv ict van ,urdt ,"ua
Rav Moshe rejects the strict position. The chatzer mentioned by the Bach is not entirely private - people enter without
permission. As for the Chatam Sofers extension to a fully private room, Rav Moshe rejects this as a chumra which is not
practiced

H] WIGS AS HAIR COVERING

r,hv udvb urcg ,urusn ohshxju ohehsm ofu,cu ktrah hpkt ka ohab vcrv hf 'ohbuatrv kg zgk thmun v,t tmnba 25.
'vhtr vzn ihta ubc,fu vzc ohbpc h,adrv rcf vbvu /u"j /vfkvk sudhbc udvb,v ikufa tmuh ubhrcs hpk ukhtu 'rcsc
rcsv ohrxut ohexupv cura rjtn hf 'uvhp vmph kcv 'ohbuatrv kg zgk thmun v,t tmnba u,bgy rehgc okut
,urusca 'usmc urcuau kue tuva yrpcu /ohbuatrv kg zgk ,tmuv ihbgn r,uhu r,uh ubnmgk aujk ohfhrm ubt 'ykjvc
,utpv ukhtu ',uhgcy ,urgak unsha ihgv ,htrnk aaj ivc vhv tku 'ihgk stn ,urfhb uhv ,uhrfbv ,utpv ohbuatrv
;ta sg 'i,htrncu ichycu ihphc ivhkg ,ukug od tkt ',uhgcyv ,urgak ,unus iva er tk 'z"vzc uasj,ba ,uhrfbv
ivc auajk aha htsu tv ',uhgcyv ,urgak ukt ,utp ihc rfhv oua ihta iuhfnu 'hpuhku hubk ivc ,uan,an ,umurpv
in r,uh z"vzc rhnjvk ogy ahaf p"fgu /r"vrc iatr ,urga hukhdc ,ufkuvv ,umurpk i,ut ucajha 'ihgv ,htrn ouan
/ohbuatrv zgk kyc ohnsuev ,urusv
?gcuf ut ,jpyn ouenc vatrk ,hrfb vtpc ohcrv ,uark ,tmk vtuab vatk r,un ot ohnka ifu ohcr ,ktak
/rhnjvk (d ,ut d whx g"vtj) s"j rnut ghch ,"uac vrmec vzc h,gs h,hkd rcfu

ut gcufc eru lt ,tmku ';eu, kfc rcsv urxta ohexupv ubh,ucr hrcs kff ,uagk runak vhkg ,kcenv vat kfu
ohbc asue grz ,utrk vfz,u 'hfhnx hbccu hjhur hbuzncu 'vru,ca ,ufrcv kfc lrc,, 'vatr kf ,t vxfnv ,jpyn
/int e"vu,c ubhbhg rhth ,"havu /h,c,f s"gkbv /ktrahc ,utruv hrun 'vruvy wv ,trhu vru,c ohkusd
v inhx g"vt - v ekj rnut ghch ,"ua
Rav Ovadia Yosef rules that sheitels are prohibited. Even if one can point to great women in previous generations who
wore wigs, they were nothing like as attractive as wigs today. He is very concerned for the maarit ayin that other people
will not realize that these women are covering their hair. Thus women should be strongly encouraged to wear a hat or
scarf

vatv ,urgaf ,hnsb vhv,a ,hrfb vtp auckk aha kfk gushs iuhfs ',hrfb vtpc urxt tka vnc kusd ogy sug ahu 26.
vatv ,urgan tuv vtrbv rgava ohabc f"f ihkf,xn ihta uktu eujrn ohturv vusajh ,"vns ruxtk iht vnmg
hrv ihkf,xnu curec v,ut ohturvu vh,urga ibhta ihrhfn htsu curena ihgsuhu vraf vatk ,ezjun thva iuhf vnmg
iatr ,uxfn iht r"vugc ohab cura vmrp,ba z"vzc uz ub,bhsnca rnuk ihtu /,hrfb vtp thva urhfh ohngpv curc
vn ruxht ihasjn iht ibts tsj /ruxtk ah ibt ibcr hrxt tka ;t ifka 'vzc ,umurpvn thva vhkg od urnth ifka
ihgsuha iuhf saj oua vhvh tk v,ut ihrhfnvks vzn kueke tmha aujk t"t tv sugu 'ohbutdvu wndc vkj,n urxt tka
iva ,umurpv rtan r,uh vbnn usnkh tk hrv vzc ,umurpvn thv oda urnthu v,ut ihrhfn ihtvku 'vraf vat thva
vtp ackkn vcuajv ,hbcrv u,at shc ,ujnk kufh v"r,f iht tbhsk ifk /d"vfc urxta ubhmn tku 'r"vugc vcrv
//// ,hrfb
ch inhx c g"vt ekj van ,urdt ,"ua
Rav Moshe is not concerned for the maarit ayin since sheitels are clearly identifiable from closer up. We cannot create
a new issur where Chazal were not strict and thus a woman may not be criticized for wearing a sheitel

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27. The difference between a sheitel and a kerchief is the following: It is easy to take off a kerchief, which is not the case with a
sheitel. When one is at a gathering and wears a sheitel, then even if President Eisenhower were to enter the room she would
not take off the sheitel. This is not so with a kerchief which can easily be taken off. In the past the custom was to cut off the
hair. Later on the custom spread of wearing a sheitel. Wearing a sheitel is especially appropriate now, when one can obtain a
sheitel in various shades, which looks even nicer than one's own hair. Let the woman ponder this matter. It doesn't take an
hour or even a half-hour of contemplation. Why doesn't she really want to wear a sheitel but only a kerchief: because she
knows that a sheitel cannot be taken off when she is walking in the street or is at a gathering, while a kerchief can be moved
all the way up and sometimes taken off entirely, as known from practice. It is possible that she will say that she will wear a
kerchief properly. If she does so, then surely it is well. But experience has shown that this is not the case.
The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson atr huxhf /aucku ,ughbm: taub /j"xa, wc rst u"y

Poskim disgree as to the halachic status of real hair sheitels and even sheitels made from the womans own hair

I] ERVA

og .ujca ihyhaf, cu,fv vbn vnk :,aa cr rnt tvu - vc hkuf,xtk tnhkht ?htnk /vurg vatc jpy :ejmh hcr rnt 28.
,threku 'u,atc :tkt !;ru,v ouenc kf,xn ukhtf vat ka vbye gcmtc kf,xnv kf :lk rnuk - ohbpca ihyhaf,
vt rT oD Q, urg kDT (d:zn uvhgah) ch,fu ',urv b hrc g euJ hKD (c:zn uvhgah) rntba 'vurg vatc eua :tsxj cr rnt /gna
'vurg vatc rga :,aa cr rnt /vut  b Qht rnU
 crg Qkue hF (sh:c ohrhav rha) rntba 'vurg vatc kue :ktuna rnt /Q, P rj
ohZg v rsgF Qrg G (t:s ohrhav rha) rntba
/sf ,ufrc
Chazal added to the Torah level ervah a list of Rabbinic ervot in front of which Torah and tefillah etc are prohibited.
These are based on verses in Tanach and include: a Tefach (8-10 cm/ 3-4 inches) exposed in a place which is
normally covered; any area exposed on the thigh (above the knee); the voice of a woman; the hair of a woman
(which the poskim understand to mean only an married woman).

This halacha principally relates to men, in terms of their davening and berachot etc, and does NOT directly define the
halachot of required hair covering. Nevertheless, all people should be sensitive to and conscious of lifnei iver issues and,
on that basis, women should also be aware of such matters. Even where uncovering hair is permitted (and certainly
when it is not!) women should consider whether a further sensitivity to lifnei iver is required

The psak of the Aruch Hashulchan (19C Russia) was that since so many women did not cover their hair (against the
halacha!) men could be lenient where necessary and daven/say berachot in front of uncovered hair (which they were
used to seeing and thus was not arousing). Poskim are divided on whether one can rely on this. Rav Moshe is lenient.

J] A KALLAH

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