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This question asks about Yuhara - religious haughtiness - in general. In the current answer it discusses issues of one-upmanship on one's Rebbe or local Rabbis being a special concern.

How is this evaluated for women? For example, the Ramo says women shouldn't put on a Tallis (Orach Chaim 17:2) because of Yuhara. However, a woman wearing one would not have such a denigrating effect, because the Rabbis are all wearing one.

The Pischei Teshuva says in reference to Rabbeinu Tam Tefillin that when most "Tofsei Torah" (Those who Grasp Torah, whatever that means exactly) and a few of the "Baal Habbatim" (general people) do it, then it is not an issue. That again (of course that is the context there - Teffilin) seems to be a very male oriented survey.

So how is it evaluated for women?

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Isn't this a dupe of that? –  Double AA Jul 25 at 18:20

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In your question you gave an explanation for the yuhara of her wearing the tzitzis. And i quote "However, a woman wearing one would have such a denigrating effect, because the Rabbis are all wearing one." It seemed like you were still quoting the Ramma. In fact the Ramma gives no explanation. I will send you to another Ramma which can be used to either answer or strengthen your question, but definitely prove your explanation wrong. See in siman 235 siff 1. When someone finds himself at an early maariv minyan and davens during the day, says the Ramma "however don't repeat prayers again at night, even if the tzibor davened much in advance of night, unless he is accustomed in other 'prishus and chassidus', for then it won't appear as yuhara." It seems yuhara is applicable even in the privacy of one's own home and appears to be a personalized limit of what a person may or may not due so as not 'feel' the yuhara in his, or her, own heart.

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Is this an answer to the question ("how is it [yuhara] evaluated for women?") or a comment on the question (you said X, buy I think you're wrong)? –  Shokhet Jul 25 at 22:01
Both. Yuhara is personal not societal. So it is evaluated by ones self. Part of this proved the premise wrong. But i give a talmid chacham like yishai benefit of the doubt so I am going to guess he just swapped what we call cavod hatzibur which precludes women from getting an aliya, as found in siman 282, with the sugya of yuhara. –  user6591 Jul 25 at 23:32
@user6591, I just realized I missed the "not" in the sentence. It wasn't the Ramo that I was quoting, rather the standard established in the answer to the other question. BTW, from what the Alter Rebbe writes in his siddur, it seems that doing it privately at least mitigates Yehura. But in any event, the standard can be public, even if it is still osur in private. Ma'aras Ein is like that. –  Yishai Sep 8 at 15:39
I dont seem to see what you are reffering to in the siddur. –  user6591 Sep 8 at 18:50
@user6591, I didn't see your response until now because you didn't ping me (write @ and then yishai in the comment). Anyway, the specific text is: כל אשר נגע יראת אלהים בלבו יניח תפילין דרבינו תם בלא ברכה אחר התפלה בביתו וללמוד בהם שעה אחת אם חושש להניחן בבית המדרש מפני היוהרא או מפני שנוח לו יותר ללמוד בביתו –  Yishai Sep 10 at 2:23

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