Why do Muslim pigs bag their ugly heads?

[angryChineseKahanist]

Why do muslim pigs bag their ugly heads?

[Zelhar]

Maybe to imitate the Jews ?

[The One and Only Mo]

Why do muslim pigs bag their ugly heads?

Precisely to cover up the ugliness.

[muman613]

Why do muslim pigs bag their ugly heads?

It stems from a over-reaction concerning the character trait of modesty. Jewish belief is that only hair of a married woman should be covered, so that the woman doesn't attract unnecessary attention.

I think Islam took this idea to a too radical conclusion... Seeing a womans face and eyes are very important in Jewish belief as the soul is revealed in the face..

[Americanhero1]

Why do muslim pigs bag their ugly heads?

It stems from a over-reaction concerning the character trait of modesty. Jewish belief is that only hair of a married woman should be covered, so that the woman doesn't attract unnecessary attention.

I think Islam took this idea to a too radical conclusion... Seeing a womans face and eyes are very important in Jewish belief as the soul is revealed in the face..

How would a woman's hair draw attention?

[muman613]

Why do muslim pigs bag their ugly heads?

It stems from a over-reaction concerning the character trait of modesty. Jewish belief is that only hair of a married woman should be covered, so that the woman doesn't attract unnecessary attention.

I think Islam took this idea to a too radical conclusion... Seeing a womans face and eyes are very important in Jewish belief as the soul is revealed in the face..

How would a woman's hair draw attention?

In Jewish thought the hair is very attractive... It is one of the most attractive features of a woman... It is involved in several mitzvahs... The Nazir doesn't cut his hair till he ends his vow, the hair of the beautiful captive must be shaved, and there are others involving hair...

Let me find some reference material:

http://www.chabad.org/theJewishWoman/article_cdo/aid/336035/jewish/The-Meaning-of-Hair-Covering.htm

Question

I heard an anthropologist talking about shaitels (wigs). He said how ironic it is that observant Jewish women wear wigs. In biblical Judaism, the rule was that married women should cover their hair in order to be modest and unattractive. In more recent times, women wear wigs, which are sometimes more attractive than natural hair. So wearing a wig actually defeats the whole purpose of covering the hair! He was giving this as an example of how cultures forget the reasons behind their ancient traditions, and customs can evolve in a way that contradicts their original intent. Do you have any comments?

Answer:

That anthropologist has not only mistaken a wig for real hair, but has also confused true modesty for his own version. He equates modesty with unattractiveness, but that is his definition, not Judaism's. From the Jewish perspective, modesty has nothing to do with being unattractive. Rather, modesty is a means to create privacy. And that is what a wig achieves.

Modesty has nothing to do with being unattractive The hair-covering was never intended to make a married woman look ugly. Beauty is a divine gift, and Jewish tradition encourages both men and women to care for their appearance and always look presentable. Jewish tradition also encourages modesty; not in order to detract from our beauty, but rather to channel our beauty and attractiveness so it be saved for where it belongs -- within marriage.

By covering her hair, the married woman makes a statement: "I am not available. You can see me but I am not open to the public. Even my hair, the most obvious and visible part of me, is not for your eyes."

The hair-covering has a profound effect on the wearer. It creates a psychological barrier, a cognitive distance between her and strangers. Her beauty becomes visible but inconspicuous; she is attractive but unavailable.

The wig achieves the desired effect exactly, because a wig allows a woman to cover all her hair, while maintaining her attractive appearance. She can be proud of the way she looks without compromising her privacy. And even if her wig looks so real as to be mistaken for natural hair, she knows that no one is looking at the real her. She has created a private space, and only she decides who to let into that space.

Perhaps in other religions modesty and beauty don't mix. This is not the Jewish view. True beauty, inner beauty, needs modesty to protect it and allow it to thrive.

http://www.chabad.org/kabbalah/article_cdo/aid/380719/jewish/Mystical-Significance-of-Hair-1.htm

Section I: Practices

Before we explore the spiritual insights of the Arizal's teaching, we need first to understand what, in practice, our options are. We will start first with an examination of normative Halacha (Jewish Law) and then discuss Kabbalistic and Chassidic practices rooted largely in the teachings of the Arizal. (See part 1.)

According to Jewish Law, women are permitted to shave their own facial hair (Shulchan Aruch, Yoreh Deah 181:12), and to shave the sides of their head (Ibid.181:6). Women are not allowed to shave (with a razor) any Jewish man's beard or peyot, i.e. side locks (Ibid.). According to some authorities, men are permitted to trim or completely shave their beard with either a scissors or an electric shaver that employs a scissor-like cutting mechanism (Ibid. 181:3,10 and Har Tzvi, Y.D. 143). These lenient authorities maintain that the Torah's prohibition applies only to using a razor in the prohibited zones on the man's beard and head (Makot 20A, Rambam, Avodat Kochavim 12:6).

...

The path of Kabbala is a profound, yet subtle spiritual path, nestled within the heart of Torah. The mitzvot explored here will distinguish clearly between a person, whose commitment to Torah is limited to the keeping of the letter of the Divine Law, and a person whose commitment soars to the level of passionate harmony with the spirit of the Divine Law.

Any part of the natural order can be perceived in a variety if ways. Hair, the subject of our exploration here, is no exception. For a scientist, hair is seen and understood in terms of its function in the human body; for a swimmer, in terms of its implications on the speed of the race; and for an advertising executive, as an instrument to attract customers. All these perspectives are understandable, yet far removed from how a Torah practitioner and Kabbalist relates to hair.

The Kabbalist, analogous to the scientist, is interested in understanding hair's spiritual dimension and function. Analogous to the swimmer, he is interested in how hair allows him to maneuver through the spiritual realm. Given the nature of hair, in what way does it obstruct the spiritual journey; in what way can it expedite it? The Kabbalist, like the advertising executive, is interested in attracting divine spiritual abundance and seeks to promote practices that facilitate that aim. These parallels reflect the statement of King Solomon, "One opposite the other did G-d make." (Ecclesiastes 7:14) The wise will understand.

Many people today experience and relate to their hair as an important expression of their self and something that is integral to their self-esteem. Thus for moderns, it should be reiterated that the Torah gracefully allows them to keep their hairstyles. This is the case provided the hairstyles conform with basic Torah norms of modesty and with the laws relating to shaving and haircuts that we have seen above and will explain later. There is an element of the Torah, the Tree of Life, that makes space for a spectrum of people who are all in different places along the spiritual path. The disciple of Kabbala, representing the epitome of spiritual aspiration in Torah, seeks from the depths of Torah a way of relating to hair that brings greater spiritual purpose, understanding and maturation.

What is first made clear in the Arizal's teaching is that all hair, whether that of a man or a woman, has besides any physical qualities and psychological significance a distinct spiritual quality. This quality for a man and a woman are different in degree but not in kind. However, whether for men or for women, this quality can actually be different in kind, as we see with the attainment of the nazerite. The nazerite's hair is transformed from the quality of din (judgment) to that of rachamim (mercy) by their ascetic and spiritual practices. This transformation of the hair from din to rachamim explains the commandment (Num. 6:5) upon the nazerite to grow his hair long and thus to manifest the supernal rachamim latent within the divine persona (partzuf) of Atik Yomin that he has come to, in miniature, be expressed through their hair.

Initially, students of Kabbala need to develop this sensitivity to hair's spiritual quality and then they can start developing their appreciation for the Arizal's understanding and mappings of these various gradations of hair and the directives that follow from them.

[TruthSpreader]

Why do muslim pigs bag their ugly heads?

Cause nobody wants to see them.