B"H
A "Peah Nochrit" is a Sheitel (wig) containing hair of a Gentile woman.
In the past, the "Peah Nochrit" was mainly worn by people who wanted to look better or by people who held a respected position (e.g. a judge). In the course of the time, married Jewish women discovered the wig for covering their hair.
In the past, one couldn't call it really a "wig". Instead it was a bundle of natural from a living or a dead person which was put into the person's own hair, and thus the person looked as if he had more hair. Or in other words, helping bald people to look nicer. Afterwards wigs wear manufactured as a kind of hat and today the hair of a wig is held together by plastic strings.
A "Peah Nochrit" is a Sheitel (wig) containing hair of a Gentile woman.
In the past, the "Peah Nochrit" was mainly worn by people who wanted to look better or by people who held a respected position (e.g. a judge). In the course of the time, married Jewish women discovered the wig for covering their hair.
In the past, one couldn't call it really a "wig". Instead it was a bundle of natural from a living or a dead person which was put into the person's own hair, and thus the person looked as if he had more hair. Or in other words, helping bald people to look nicer. Afterwards wigs wear manufactured as a kind of hat and today the hair of a wig is held together by plastic strings.
According to the "Shulchan Aruch - Even Ezer", a married woman is obligated to cover her hair. The Chatam Sofer said that one should be careful with married women where even one hair can be seen outside the head covering. If a married woman does show some hair in public, she won't have a good offspring.
The Mishna in Talmud Arachin 7a states that the hair of a woman who "died" (was killed) can be used after her death.
How can that be ?
Says Rav in the Gemara in Arachin that the Pasuk doesn't speak about the real hair of a dead woman but of her wig consisting of Gentile hair. Rashi gives the same statement: Not her real hair but hair from a strange woman bound together with her own natural hair.
Until today, some great Rabbis reject any Peah Nochrit. Among those Rabbis was also the Chatam Sofer.
Why is there such a strict rejection against a Sheitel containing the hair of a Gentile woman ?
A woman could look immodest because, due to the wig. She may look much more attractive. Furthermore, the hair could have been taken form a woman who died in hospital and thus, there may be a danger.
________________________
Source:
"Nos'im Be'Halacha"
By Dov Landau
The Mishna in Talmud Arachin 7a states that the hair of a woman who "died" (was killed) can be used after her death.
How can that be ?
Says Rav in the Gemara in Arachin that the Pasuk doesn't speak about the real hair of a dead woman but of her wig consisting of Gentile hair. Rashi gives the same statement: Not her real hair but hair from a strange woman bound together with her own natural hair.
Until today, some great Rabbis reject any Peah Nochrit. Among those Rabbis was also the Chatam Sofer.
Why is there such a strict rejection against a Sheitel containing the hair of a Gentile woman ?
A woman could look immodest because, due to the wig. She may look much more attractive. Furthermore, the hair could have been taken form a woman who died in hospital and thus, there may be a danger.
________________________
Source:
"Nos'im Be'Halacha"
By Dov Landau
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