Kisui Rosh

(18) And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse.

ופרע AND HE SHALL PUT IN DISORDER [THE WOMAN’S HAIR] — i.e. he pulls away her hair-plaits in order to make her look despicable. — We may learn from this that as regards married Jewish women an uncovered head is a disgrace to them (Siphre).

MISHNA: These are to be divorced without receiving their kethubah: a wife who transgresses the law of moses or [one who transgresses] jewish practice. And what is [regarded as a wife's transgression against] the law of moses? Feeding her husband with untithed food, having intercourse with him during the period of her menstruation, not setting apart her dough offering, or making vows and not fulfilling them. And what [is deemed to be a wife's transgression against] jewish practice? Going out with uncovered head, spinning in the street or conversing with every man. Abba saul said: [such transgressions include] also that of a wife who curses her husband's parents in his presence. R. Tarfon said: also one who screams. And who is regarded a screamer? A woman whose voice can be heard by her neighbours when she speaks inside her house.
GOING OUT WITH UNCOVERED HEAD. [Is not the prohibition against going out with] an uncovered head Pentateuchal; for it is written, And he shall uncover the woman's head, and this, it was taught at the school of R. Ishmael, was a warning to the daughters of Israel that they should not go out with uncovered head? — Pentateuchally it is quite satisfactory [if her head is covered by] her work-basket; according to traditional Jewish practice, however, she is forbidden [to go out uncovered] even with her basket [on her head].

R. Assi stated in the name of R. Johanan: With a basket [on her head a woman] is not guilty of [going about with] an uncovered head. In considering this statement, R. Zera pointed out this difficulty: Where [is the woman assumed to be]? If it be suggested, ‘In the street’, [it may be objected that this is already forbidden by] Jewish practice; but [if she is] in a court-yard [the objection may be made that] if that were so you will not leave our father Abraham a [single] daughter who could remain with her husband! — Abaye, or it might be said, R. Kahana, replied: [The statement refers to one who walks] from one courtyard into another by way of an alley.

What is meant by "the Jewish faith"? The customs of modesty that Jewish women practice. When a woman performs any of the following acts, she is considered to have violated the Jewish faith:

a) she goes to the marketplace or a lane with openings at both ends without having her head [fully] covered - i.e., her hair is covered by a handkerchief, but not with a veil like all other women,

b) she spins [flax or wool] with a rose on her face - on her forehead or on her cheek - like immodest gentile women,

c) she spins in the marketplace and shows her forearms to men;

d) she plays frivolously with young lads,

e) she demands sexual intimacy from her husband in a loud voice until her neighbors hear her talking about their intimate affairs, or

f) she curses her husband's father in her husband's presence.

R. Isaac said : A handbreadth of a woman [if exposed] is nakedness. For what purpose? Is it a question of gazing upon her? Behold Rab Sheshet said : Why do the Scriptures enumerate the female ornaments worn outside together with those worn under the garments ? This is to tell thee that whoever gazes upon the little finger of a woman is as though he had gazed at her nakedness ! Nay, [the statement of R. Isaac refers] to his wife and for the purpose of reading the Shema'. Rab Hisda said : The calf of a woman's leg is to be regarded as nakedness; as it is said, "Uncover the leg, pass through the rivers" (Is. xlvii. 2) and it continues, "Thy nakedness shall be uncovered, yea, thy shame shall be seen" (Is. xlvii. 3). Samuel said : A woman's voice is to be regarded as nakedness ; as it is said, "For sweet is thy voice, and thy countenance is comely" (Cant. ii. 14). ab Sheshet said: A woman's hair is to be regarded as nakedness; as it is said, "Thy hair is as a flock of goats" (ibid. iv. 1).

(2) One who engages in these behaviours is suspected of committing Arayos. And it's forbidden for a person to intimate with his hands or feet or to hint with his eyes to any of the Arayos or to laugh with her or to engage in light-headedness. And even to smell her perfume or to gaze at her beauty is forbidden. And one who engages in this deliberately receives lashes of rebelliousness. And one who gazes even at the little finger of a woman intending to derive sexual pleasure is comparable to one who looks at her genitalia. And even to hear the voice of an Ervah or to look at her hair is forbidden.

A woman became a widow or was divorced. She says, “I was a virgin when you married me” and he says, “Not so, rather you were a widow when I married you”, — If there are witnesses that she went out with a hinuma, and with her head uncovered, her ketubah is two hundred [zuz.]

"And her hair uncovered" 'esjevelede' (disheveled), her hair on her shoulders. In this manner it was customary to bring virgins from their fathers' homes to the wedding hall.

(2) The hair of a woman that it is her practice (lit. way) to cover it, it is forbidden to read [the Shema] in front of it <rema> even his wife <rema>. But virgins that it is their practice to go with an uncovered head, it is permitted. <rema> And so too is the law with the hairs of women that regularly come out of their barriers and certainly foreign (detached) hair even if it is her practice to cover.