11. June 2026
On the Jewish Wig
Why do married Jewish women wear wigs? Do all of them wear one? Where does this tradition come from, and what motivates women today to hide their hair?
The monotheistic religions all have similar attitudes to female modesty. As early as 1000 BCE, the Middle Assyrian Laws stipulated that married women should cover their hair in public, while slaves and prostitutes were forbidden to do so on pain of punishment. In early Christianity, women were required to cover their heads when praying, a tradition that still exists in some communities. The Koran, Hadiths, and Islamic jurisprudence contained instructions in this regard for Muslim women, although interpretations differ. In its discussion of the Torah, rabbinical literature provided points of references for the way Orthodox Jews should live their lives, including the exhortation for women to cover their hair after marriage. One of the references comes from Genesis 24, 64–65:
Rebecca looked up and saw Isaac. She dismounted from the camel and asked the servant: “Who is that man in the field coming toward us?” The servant replied: “He is my master.” Then she took her veil and covered herself.
The Talmudic tractate Ketubot 7:6 outlines types of immodest behavior entitling a husband to divorce his wife without having to pay the sum agreed in the marriage contract. Among the violations of Jewish customs is the appearance outside the house without a head covering.
Typical early head coverings included headscarves (tichel), hats, hairnets, or turbans. Originating at the French court in the seventeenth century, elaborate wigs were fashionable accessories and status symbols throughout Europe and also became an increasingly popular alternative head covering in religious Jewish communities.
During the Haskalah, the period of Jewish enlightenment between 1770 and 1880, many Jewish women no longer covered their hair in an effort to integrate more easily into the European majority society. The rise of Hasidism in the eighteenth century presented a contrasting trend. In Eastern European communities, ultra-Orthodox Jewish women even shaved their heads after marriage and then wore a head covering. Today this is usually in the form of a hairpiece covered by a headscarf, known as a spitzel. One reason for this was the strict interpretation of the requirement stating that water should reach every part of the body during the ritual immersion in a mikvah. The story of Kimchit in the Talmud (Yoma 47a) served as a further example of strict modesty. Kimchit said of herself: “The beams of my house have never seen my hair,” indicating that she covered her head even in the privacy of her own home.
Very soon, however, different opinions about hair covering after marriage formed in the various Orthodox communities. Some rabbis argued that it was a punishment for Eve, who tasted the forbidden fruit, which led to the expulsion from Paradise. One well-known opponent of wigs was Chatam Sofer (1762–1839), who claimed that they did not fulfill the goal of modesty because they were scarcely distinguishable from natural hair. Other rabbis, such as Rav Joshua Boaz ben Simon Baruch (died 1557) explicitly allowed the wearing of a wig. His ruling that a married woman should not sacrifice her appearance was also included in the Schulchan Aruch, the central code of Jewish law. Even today, however, there are influential voices, such as former Sephardic Chief Rabbi of Israel Ovadia Yosef, who oppose the wearing of wigs. For that reason, few religious Sephardic women wear wigs, whereas most women in Orthodox communities in Europe today favor this head covering as being more compatible with their way of life.
Many women regard the decision to cover their hair as a form of empowerment and a way of proclaiming their religious belief in public. It shows their identification with Judaism and a Jewish home and family life, and their observance of Jewish laws and customs. This creates a sense of belonging among married Jewish women and is meant to draw attention to inner qualities and character rather than outward appearance. When they decide to wear a wig, however, some wonder whether this intention is still valid, given that wigs are often more attractive than their own hair. In Song of Songs 6:5, hair is described as something sensuous and erotic. In keeping with the concept of modesty and humility (tzniut), it should therefore be reserved solely for the person’s spouse. This does not mean that women should hide their attractiveness, however, but should gratefully accept and nurture it as a gift of God. A wig signifies that the woman is attractive but already taken. It strengthens respect for the institution of marriage, but above all it ensures that there is also an intimate, private, and sacred space in which a woman’s natural beauty is available only to her husband.
If real hair is used to make the wig, it has to be kosher. Until 2004, most of the hair came from temples in India from the shaven heads of religious Hindus. Many Jewish women were disconcerted by the edict by Israeli rabbi Shalom Yosef Elyashiv stating that religious laws forbid the use of hair dedicated to another divinity. Although other rabbis later ruled that it was permissible after all, most of the hair today comes from China. To be absolutely certain, some women still prefer expensive European hair. High-quality synthetic materials, which are much cheaper, are used on occasion as well. The sheitel is usually designed in consultation with the customer. There are also second-hand wigs, since a high-quality new wig can easily cost several thousand euros. Many women have numerous wigs that they wear alternately. Some cover their heads only for services at the synagogue, when celebrating religious festivals, on Shabbat, or when religious institutions they visit or work in require it.
Many of these aspects are investigated in Anja Salomonowitz’s project “About Jewish Wigs,” which offers an accessible and informative insight into the various attitudes to wigs today.
The monotheistic religions all have similar attitudes to female modesty. As early as 1000 BCE, the Middle Assyrian Laws stipulated that married women should cover their hair in public, while slaves and prostitutes were forbidden to do so on pain of punishment. In early Christianity, women were required to cover their heads when praying, a tradition that still exists in some communities. The Koran, Hadiths, and Islamic jurisprudence contained instructions in this regard for Muslim women, although interpretations differ. In its discussion of the Torah, rabbinical literature provided points of references for the way Orthodox Jews should live their lives, including the exhortation for women to cover their hair after marriage. One of the references comes from Genesis 24, 64–65:
Rebecca looked up and saw Isaac. She dismounted from the camel and asked the servant: “Who is that man in the field coming toward us?” The servant replied: “He is my master.” Then she took her veil and covered herself.
The Talmudic tractate Ketubot 7:6 outlines types of immodest behavior entitling a husband to divorce his wife without having to pay the sum agreed in the marriage contract. Among the violations of Jewish customs is the appearance outside the house without a head covering.
Typical early head coverings included headscarves (tichel), hats, hairnets, or turbans. Originating at the French court in the seventeenth century, elaborate wigs were fashionable accessories and status symbols throughout Europe and also became an increasingly popular alternative head covering in religious Jewish communities.
During the Haskalah, the period of Jewish enlightenment between 1770 and 1880, many Jewish women no longer covered their hair in an effort to integrate more easily into the European majority society. The rise of Hasidism in the eighteenth century presented a contrasting trend. In Eastern European communities, ultra-Orthodox Jewish women even shaved their heads after marriage and then wore a head covering. Today this is usually in the form of a hairpiece covered by a headscarf, known as a spitzel. One reason for this was the strict interpretation of the requirement stating that water should reach every part of the body during the ritual immersion in a mikvah. The story of Kimchit in the Talmud (Yoma 47a) served as a further example of strict modesty. Kimchit said of herself: “The beams of my house have never seen my hair,” indicating that she covered her head even in the privacy of her own home.
Very soon, however, different opinions about hair covering after marriage formed in the various Orthodox communities. Some rabbis argued that it was a punishment for Eve, who tasted the forbidden fruit, which led to the expulsion from Paradise. One well-known opponent of wigs was Chatam Sofer (1762–1839), who claimed that they did not fulfill the goal of modesty because they were scarcely distinguishable from natural hair. Other rabbis, such as Rav Joshua Boaz ben Simon Baruch (died 1557) explicitly allowed the wearing of a wig. His ruling that a married woman should not sacrifice her appearance was also included in the Schulchan Aruch, the central code of Jewish law. Even today, however, there are influential voices, such as former Sephardic Chief Rabbi of Israel Ovadia Yosef, who oppose the wearing of wigs. For that reason, few religious Sephardic women wear wigs, whereas most women in Orthodox communities in Europe today favor this head covering as being more compatible with their way of life.
Many women regard the decision to cover their hair as a form of empowerment and a way of proclaiming their religious belief in public. It shows their identification with Judaism and a Jewish home and family life, and their observance of Jewish laws and customs. This creates a sense of belonging among married Jewish women and is meant to draw attention to inner qualities and character rather than outward appearance. When they decide to wear a wig, however, some wonder whether this intention is still valid, given that wigs are often more attractive than their own hair. In Song of Songs 6:5, hair is described as something sensuous and erotic. In keeping with the concept of modesty and humility (tzniut), it should therefore be reserved solely for the person’s spouse. This does not mean that women should hide their attractiveness, however, but should gratefully accept and nurture it as a gift of God. A wig signifies that the woman is attractive but already taken. It strengthens respect for the institution of marriage, but above all it ensures that there is also an intimate, private, and sacred space in which a woman’s natural beauty is available only to her husband.
If real hair is used to make the wig, it has to be kosher. Until 2004, most of the hair came from temples in India from the shaven heads of religious Hindus. Many Jewish women were disconcerted by the edict by Israeli rabbi Shalom Yosef Elyashiv stating that religious laws forbid the use of hair dedicated to another divinity. Although other rabbis later ruled that it was permissible after all, most of the hair today comes from China. To be absolutely certain, some women still prefer expensive European hair. High-quality synthetic materials, which are much cheaper, are used on occasion as well. The sheitel is usually designed in consultation with the customer. There are also second-hand wigs, since a high-quality new wig can easily cost several thousand euros. Many women have numerous wigs that they wear alternately. Some cover their heads only for services at the synagogue, when celebrating religious festivals, on Shabbat, or when religious institutions they visit or work in require it.
Many of these aspects are investigated in Anja Salomonowitz’s project “About Jewish Wigs,” which offers an accessible and informative insight into the various attitudes to wigs today.
