Rabbi

There are different, you know, every kala tries to negotiate this down, right?

Meaning, what if it's just a headband?

What if a barrette?

What if, you know, there's a piece of dirt somewhere in my hair?

You know, so some hairspray, is that good?

So, but nevertheless, there should be some sort of head covering, but not because of the normal din of head covering, but because of this din, this idea of Yotzi being Numa.

Now, in general, as we mentioned, the question of when a kala has to start covering her hair is a major machlokas from Moshe, derives from the Gemara that as long as she's still wearing her gown, she has a shame besula and doesn't have to cover her hair.

which is why many Polskim will say that when the kala leaves the wedding hall, if she changes out of her wedding gown, at that point she should start covering her hair once she leaves the wedding, because she's already taking off her gown and putting on regular civilian clothing, so at that point she should already cover her hair.

Other Ashkenazi Polskim disagree with Ramosher.

Ramosher Sternbach says,

that she has to cover her hair immediately, already at the time of Kiddushin, he has a couple of chubas about this, and the chubas of Ein Hagos, Chalek Dalet, Simen, Resh Pei Zayin, Oz Chaf Aleph, and Resh Sadi Taz, Resh Sadi Dalet, rather, and Chalek Hei, Simen, Shin Lamed Dalet, there's Rabbi Yaakov Kamenetzky, he's called Nemes Yaakov, and Nevin Ezer, Simen Samech Bez, and footnote number 25, that only, that after the Yichud Room, the Chalek has to cover the hair, and that's what the Sephardic

opinion assumes that since after the Yichud, she would have to cover her hair.

It's not totally on the Bia, it's not totally on the Kiddush, it's totally on the Yichud.

So they delay doing the Yichud until afterwards.

That's the explanation that is given for the minhag.

Whatever explanation you're going to give, whether it's because of a breach of tziniyot, whether it's because of the covering the hair issue, whatever explanation you're going to give, there's no doubt that this has been Sephardic practice for a very long time.

So why, is there any compelling reason not to keep this minhag?

So first of all, it's very hard to delay the chuppah for many hours after the brachos.

So Yitzchak Yosef, in his article, responds that the brachos of nisuin are not bruchsa mitzvah, they're bruchsa shevach.

So there is no problem of hefsik when it comes to bruchsa shevach.