5741 —שערות נשים, משמעות רוחנית, וההיבט ההלכתי

B"H, 15 Elul, 5717.

Brooklyn.

Haraha"ch iy"a nu"n oseik b'tzt"z Mohe Yitzchak Dubav

Shalom u'Vrachah!

In response to your letter from the 10th of Elul with the enclosed pan (petition), which will be read at an auspicious time at the holy resting place of my father-in-law, the Rebbe zatzukal lehavdil ben chayim l'chayim zecher tzaddik livrachah.

Regarding what you wrote about women's hair as explained in Chassidus—that hair on a woman is ervah (nakedness) because it provides a channel for external forces to draw sustenance (aside from what you noted from Derech Mitzvosecha, this is also discussed in Likkutei Torah Devarim 36c and elsewhere). You ask: according to this explanation—just as a nazir is warned not to shave his hair because it adds holiness—shouldn't a woman be required to do the opposite: to shave her head entirely rather than merely cover it?

The explanation can be understood according to nigleh (the revealed aspect of Torah): that hair on a woman is considered ervah only regarding unmarried women it does not apply, and even for married women it concerns only strangers and when she is accustomed to covering it. However, regarding her husband, on the contrary—he may say "I do not want a shaven woman" (Nazir 28a). From nigleh we also understand the inner meaning: that external forces can only draw sustenance when there is actual exposure; if she merely receives (without exposing), this does not apply. This is possible only if there is nothing protecting against it and she is more forbidden than usual—the analogy is clear. See also Likkutei Torah Vayikra 24a, 32a, and elsewhere.

Blessings for good news and for being inscribed and sealed for good.

Summary

The Rebbe clarifies that while women's hair has spiritual significance in Chassidus, halachic practice distinguishes between public exposure and private settings. Covering the hair fulfills both inner and revealed aspects of Torah without requiring shaving.