Tichel

According to halacha (Jewish law), married Jewish women are expected to cover their hair when in the presence of men other than their husband or close family members. Such covering is common practice nowadays among Orthodox Jewish women.

Different kinds of head coverings are used, among them the mitpaḥat or tichel (headscarf), shpitzel, snood, hat, beret, and sheitel (wig). The most common head coverings in the Haredi community are headscarves in the form of the tichel and snood, though some wear hats, berets or sheitels; the tichel and snood remain the historic and universally accepted rabbinical standard for observant Jewish women. The headscarves can be tied in a number of ways, depending on how casually the wearer is dressed.

Covering the hair is part of the modesty-related dress standard called .

Laws

According to Jewish law (''halacha''), a woman must cover her hair after marriage. The requirement applies in the presence of any men other than her husband, son, grand-son, father, grand-father, or brother,Hair covering at home
/ref> though a minority opinion allows uncovering hair within one's home even in the presence of unrelated men.Deracheha: Women and Head-Covering V: Where
/ref>

The obligation to cover hair applies in public areas. In a private home, some sources recommend hair covering (even in the absence of unrelated men), but the consensus is that hair may be uncovered if no unrelated men are present.

The consensus is that all or most of the hair must be covered.Deracheha: Women and Head-Covering IV: How
/ref> Some sources rule that every single hair must be covered, but many others permit a small amount of hair (each source defines the amount differently) to emerge from the head-covering.

Various reasons have been suggested for this head-covering, among them:
* Historically, head-covering was considered a form of dignity for a woman, and to have one's head-covering removed was a source of humiliation.Deracheha: Women and Head-Covering II: Rationale and Meaning
/ref>
* Married women are expected to behave with a higher level of sexual modesty than single women, due to the commitment they have made to their husbands, and covering their potentially alluring hair is one aspect of this.
* Head covering is a sign of a woman's married status, which (among other things) could indicate to men that she is unavailable to them.
* Head-covering indicates awe when standing before God, similar to the kippah for men.
* Nowadays, head-covering also serves a sign of identification with the religious Jewish community.

Sources

requires, as part of the sotah ritual, that a married woman's head be made ''parua'' (a word which has been understood to mean "uncovered" or "with loose hair"), suggesting that, normally, her hair is not ''parua''. According to the Talmud, this indicates that the Torah prohibits married women in general from appearing ''parua'' in public.Ketubot 72a-72b

The Mishnah, however, implies that hair covering is not an obligation of biblical origin. It discusses behaviors that are grounds for divorce, such as, "appearing in public with a ''parua'' head, weaving in the marketplace, and talking to any man", and calls these violations of ''Dat Yehudit'' ("Jewish law") as opposed to ''Dat Moshe'' ("Mosaic law"). The Talmud reconciles the sources by saying that if her head is completely uncovered in public, this would indeed be a violation of ''Dat Moshe'', whereas a woman who appears in public wearing a ''kalta'' (a minimal covering of part of the hair, perhaps a basket resting on the head) has satisfied ''Dat Moshe'' but is still violating ''Dat Yehudit''.

Another relevant Talmudic source is Berakhot 24a, where the rabbis define hair as sexually erotic (''ervah''), and prohibit men from praying in sight of a married woman's hair. The rabbis base this judgement on a biblical verse: "Your hair is like a flock of goats" (), suggesting that this praise reflects the sensual nature of hair. However, "with a few exceptions, there is halachic consensus that the obligation of women's head-covering derives chiefly from the sota and, secondarily, from dat Yehudit", rather than from ''ervah'',Women and Head-Covering I: Halachic Basis
/ref> and a number of leading poskim ruled that while head-covering is required, in societies where this law is widely ignored, the uncovered hair ceases to be considered ''ervah'' for the purpose of prayer.

The Zohar, a commentary on the Hebrew Scriptures and the primary source of the beliefs of Kabbalah, also describes the mystical importance of women making sure to not expose their hair. The parashat Naso 125b-126b suggests that a woman who strictly obeys head covering traditions will reap many blessings for her husband and children.

Unmarried women

The medieval codes do not mention any exemption for unmarried women. According to the Mishna, if a woman went to her wedding with hair uncovered, this serves as proof that she was a virgin (i. e., never before married) at the time. This seems to indicate that never-married women did not cover their hair, but divorced and widowed women did continue to cover their hair. This is also the position taken by the Jerusalem Talmud and is generally the accepted ruling today.Deracheha: Women and Head-Covering III: Who
/ref> However, R' Moshe Feinstein permitted divorced and widowed women to uncover their hair in cases of great need, for example, when a head covering might interfere with dating or obtaining a job. Exact rulings in such cases vary depending on the community and the individual's situation.

In Yemen, unmarried girls covered their hair like their Muslim peers; however, upon Yemeni Jews' emigration to Israel and other places, this custom has been abandoned. Aharon Roth praised this custom. Magen Avraham ruled that while unmarried women need not cover their hair, they must braid it so that it is not disheveled. This ruling is practiced in some Hasidic communities nowadays.

When a woman gets married, opinions differ regarding when exactly she must begin covering her head: after betrothal (rare today), after the ''chuppah'' ceremony, after ''yichud'', or only after the couple has spent a night together. Even according to the more stringent opinions, the bridal veil (which partly covers the hair) may be considered sufficient cover for the remainder of the ceremony.

Non-Orthodox Judaism

Conservative and Reform Judaism do not generally require women to wear head coverings. Some more traditional Conservative synagogues may ask that married women cover their heads during services. However, some more liberal Conservative synagogues suggest that women, married or not, wear head-coverings similar to those worn by men (the kippah/yarmulke); and some require it (or require it only for women receiving honors or leading services from the '' bimah'') – not for modesty, but as a feminist gesture of egalitarianism.

In the 21st century, some non-Orthodox Jewish women, mainly in North America, began covering their heads or hair with scarves, kippot, or headbands. Reasons given for doing so included as an act of spiritual devotion, as expression of ethnic identity, as an act of resistance to a culture that normalizes the exposure of the body, or as a feminist reclamation of modest dress, a practice sometimes seen as non- or anti-feminist.

Mitpaḥat

Mitpaḥat (Hebrew: ''miṭpaḥat''), also called a tichel ( yi, ''tikhl''), is the headscarf worn covering the hair. Mitpaḥot can range from a plain scarf of any material worn over the hair to elaborate head coverings using multiple fabrics and tying techniques.

According to Ibn Ezra, already in Biblical times, Israelite women wore a form of cloth head covering similar to that worn by Muslim women in his own time (12th century).

Etymology

The word Mitpaḥat is a Hebrew word which literally means a covering or mantle, though is also used to mean many other things such as towel, apron, bandage, or wrap. Its current meaning is taken from post-biblical Hebrew, and is most likely derived from the Hebrew word טִפַּח (tipaḥ), meaning spread out or extended.

The Yiddish word ''tichel'' is the diminutive of ''tuch'' ("cloth"). Compare German ''Tuch'' ("cloth"), and the corresponding Bavarian diminutive ''Tiachal, Tücherl'' ("small piece of cloth").

Shpitzel

A shpitzel ( yi, שפּיצל) is a head covering worn by some married Hasidic women. It is a partial wig that only has hair in the front, the rest typically covered by a small pillbox hat or a headscarf. The hairpiece may actually be silk or lace, or else made of synthetic fibers, to avoid too closely resembling real hair. The shpitzel was popular among Hungarian Hasidim in the 19th century, and it is worn by some contemporary women who follow the customs of that community.

Etymology

The Yiddish word "Shpitzel" is related to the grammatical diminutive of the high-German word "Spitze" which can either mean "point" or "lace"; the latter translation is most likely the right one in the context of this article.

The term ''shpitzel'' may also be used to refer to the ends of a loaf of bread in some dialects. In this case, the above-mentioned translation "Spitze" = (end)point/peak is applicable, with its High German grammatical diminutive "Spitzchen".

Sheitel

Sheitel ( yi, שייטל, m.sg.; , m.pl. or , m.pl.) is a wig or half-wig. The related term in Hebrew is () or ''pei'ah nochrit'' (). 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.

Acceptability

The practice of covering hair with wigs is debated among halakhic authorities. Many authorities, including Rabbi Moshe Feinstein, permitted it, and the Lubavitcher Rebbe actively encouraged it, while many other authorities, especially Sephardi rabbis, forbid it. Some Hasidic groups encourage sheitels, while others avoid them. In many Hasidic groups, sheitels are avoided, as they can give the impression that the wearer's head is uncovered. In other Hasidic groups, women wear some type of covering over the sheitel to avoid this misconception, for example a scarf or a hat. Married Sephardi and National Religious women do not wear wigs, because their rabbis believe that wigs are insufficiently modest, and that other head coverings, such as a scarf (), a snood, a beret, or a hat, are more suitable. In stark contrast, the Chabad rebbe, Menachem Mendel Schneerson, encouraged all married Jewish women to wear sheitels, though in Torat Menachem, he writes that in fact, "if she can cover her hair with a scarf, it is definitely good if she would do so, but in reality, we know that this doesn't happen."Letters on the importance of wearing a sheitel from the Lubavitcher Rebbe
/ref>

In 2004, controversy arose over natural hair sheitels procured from India when Rabbi Elyashiv announced a prohibition on the use of Indian hair in Jewish wigs. It was discovered that the hair used for the production of these wigs was taken from a Hindu temple where pilgrims travelled to undergo the ritual of tonsure (head shaving). According to Jewish law, one cannot derive benefit from anything used in practices considered to be idolatry. Today, many wigs used by Jewish women come with a (kosher certification), indicating that they are not made with hair originating from rituals deemed to be idolatrous. Kosher certification also implies that the sheitels are recognizable as wigs, no longer than the top vertebra of the spinal cord, and appear neat and modest.

Gallery

Rabot_-_Torah.JPG, Three Masorti women, two wearing kippot
Shuli_Mualem.jpg, Shuli Mualem, an Israeli politician, wearing a cap
תמונה בתיה.jpg, Politician Batya Kahana Dror wearing a headscarf that does not cover all of her hair
Партрэт Эстэр Хаймаўны Поляк, жонкі Іллі Іосіфавіча Поляка.jpg, A 19th century Belarusian Jewish woman wearing a wig underneath a silk cap or bonnet
Tunis. Jeune filles Juives LCCN2001705540.jpg, 19th century Tunisian Jewish girls wearing headscarves
Yemenite Gargush.jpg, Yemenite Jewish girls wearing gargush caps
Wedding of Joesph Mendelevich to Kati Seroussi, Jerusalem, 1981.jpg, A just-married Jewish woman in a white headscarf at her wedding in the late 20th century
Maurice Minkowski - Eil Molei Rachamiem (Commemorative prayer).Jpeg, A painting of late 19th or early 20th century Polish Jewish women in synagogue, wearing decorated caps with shawls over them
Jewish Community Synagogue Ahmedabad India women children.jpg, Indian Jewish women. One, seated, is wearing a kippah
חיוך אריק חתוך.jpg, A woman wearing a headwrap that exposes a "tefach" (maximum acceptable amount) of hair
Haredi woman (cropped).JPG, A Haredi woman wearing a black headscarf with padding at the hairline
Yonina Eldar - Technion 2012.jpg, Yonina Eldar, a professor, wearing a sheitel

References

External links

* ''Deracheha'' article series on women's head covering
halachic basisrationale and meaningwho must coverhow to coverwhere to coverAn Orthodox Woman Wears Many Hats: How To Blend In While Standing Out

{{Women in Judaism

Hasidic clothing
Headgear
Jewish marital law
Judaism and sexuality
Jewish religious clothing
Modesty in Judaism
Wigs
Scarves
Yiddish words and phrases
Yiddish words and phrases in Jewish law