Kippah: Difference between revisions

# One shouldn’t walk (or travel<ref> Taz 2:5 writes that traveling is the same as walking in this regard. Malbim in Artzot Hachaim (6, Meir LeAretz 48) and Halacha Brurah 2:11 concur. </ref> ) 4 amot without a Kippah. Nowadays the Kippah serves as an identification of religious Jews and so it’s important to wear it in order to show that one fears Heaven. <ref> Kedushin 31a records Rabbi Yehoshua’s practice not to walk 4 amot without a head covering so that he would be reminded of Shechina that’s above him. Shabbat 156b writes that Rav Nachman’s mother was careful that her son always wore a head covering to keep upon him fear of Heaven. There is a long standing dispute whether there is an obligation or it’s only a Midat Chasidut. Zohar (Pinchas pg 245b, Naso pg 122b) implies that it’s only a obligation for a Talmid Chacham but for everyone else it’d be only a Midat Chasidut to wear it. Rambam (Deot 5:6; More Nevuchim 3:52), Kol Bo 11, Orchot Chaim (Tefiliah 48), and Tashbetz 547 in name of Maharam imply that it’s only a Midat Chasidut for a non-Talmid Chacham. However Sefer Manhig (Tefilah 49), Kitzur Piskei HaRosh (first perek of Kedushin), and Sh”t Mahari MeBruna 34, 165 write that it’s a obligation on every Jew to wear. S”A 2:6 writes “It’s forbidden to walk with an arrogant posture and one shouldn’t walk 4 amot without a head covering” Implying that Kippah is only a Midat Chasidut. [Similarly, it seems from the last of his writings in Bet Yosef (Siman 91) that it’s only Midat Chasidut compared to his earlier writings in Siman 8 and 46.] So is the opinion of Darkei Moshe 2:3, 8:4, Maharshal 72, Birkei Yosef 2:2, Magan Avraham 91:3, Buir HaGra 8:6, and Maamer Mordechai 2, 91:5. However, Taz 8:3 writes that it’s forbidden because of [[Chukat Akum]]. (Even according to this opinion one can be lenient if one has a reason to take off the Kippah as per Bet Yosef Y”D 178 and Rama against the Gra who forbids Chukot HaGoyim even if there is a reason to take it off. ) Pri Megadim A”A 2:6 and Sh”t Elef Lecha Shlomo O”C 3 differentiate between a complete head covering which is a Midat Chasidut and a partial head covering which is an obligation. However, Sh”t Igrot Moshe O”C 1 argues on this distinction and adds that perhaps one can make such a distinction within the opinion of the Taz. Sh”t Otzrot Yosef 1:4, Sh”t Yabea Omer 6:15 (4-5), Sh”t Yachave Daat 4:1, and Yalkut Yosef 1:7 write that even if we hold it’s a Midat Chasidut, nowadays since the Kippah is a symbol of someone religious, wearing a Kippah is somewhat more obligatory than a Midat Chasidut because there is a concern of [[Marit Ayin]] (suspicion) if seen without a Kippah. </ref>

# It is a proper and praiseworthy practice to wear a Kippah even when one walks less than 4 amot, <ref> Sh”t Mahari MeBruna 34 permits if one walks less than 4 amot. However the Bach 2 implies from Rambam (Deot 5:6; More Nevuchim 3:52) that less than 4 amot is also forbidden. Taz 8:3, Bchor Shor (Shabbat 118b), and Birkei Yosef 2:3 concur. Magan Avraham 2:6 writes that it’s only a Midat Chasidut to wear it for walking less than 4 amot. </ref> or one stands or sits for the time it takes to walk 4 amot <ref> Sh”T Mahari MeBruna 34 permits if one is just sitting and Magan Avraham 282:8 permits whether one is sitting or standing. Bechor Shor (Shabbat 118b), Birkei Yosef 2:3, Halacha Brurah 2:11 are strict as long as one waits the time it takes to walk 4 amot. </ref> whether one is outside or indoors <ref> Sh”t Maharshal 72 permits one not to wear a Kippah indoors. Knesset Hagedolah 2, Bear Heteiv 2:5, and Olat Tamid 2:5 quote the Maharshal. However Bach 2 argues on this distinction. Eliyah Rabba 2:4, Mishna Brurah 2:10, and Halacha Brurah 2:11 concur. </ref>

# One is allowed to think about Torah if he’s without a Kippah (such as if he’s in bed, or by a pool) <ref> Sh”t Yabea Omer 6:15(7), Sherit Yosef 2 pg 370. </ref>

# One is allowed to greet a Jew who isn’t wearing a Kippah even if he’ll respond “Shalom” which has some status of Hashem’s name. <Ref> Sh”t Yabea Omer 6:15(8). See further Sh”t Otzrot Yosef 1:5e </ref>

==Size and Material of Kippah==

# A kippah with holes in it is an acceptable Kippah. <Ref> S”A 91:4 based on Sh”t Trumat HaDeshen 10 says that even a straw head covering is acceptable. Sh”t Chatam Sofer 6:2 (quoted by Halacha Brurah 2:14) says that this permits even Kippah’s made with holes in them. </ref>

# If someone is wearing a wig with which there is a cloth underneath that’s not visible to the outside, there’s a dispute whether it counts as a Kippah or not. It’s preferable to be strict especially during Tefilah and while making Brachot. <Ref> Pachad Yitzchak (20 D”H Kama Chasif, 80 D”H Peirukanu), Olot HaTamid 2, Sh”t Levushei Mordechai (Tanina O”C 108) say that Marit HaAyin applies to Kipah and so one should wear a Kippah on top of the wig. Maamer Mordechai 91:6 says limits it to Tefilah and Brachot. However Mekor Chaim 2:6, Hagot Rabbi Akiva Eiger 91, and Artzot HaChaim (2, Meir LeAretz 54) argue that there’s no issue of Marit Ayin since Kippah is only a Midat Chasidut to start with. Mishna Brurah 2:12 quotes the dispute without ruling on the topic. Sh”t Chaim Shaal 2:35(1) writes that one should wear it because of Minhag. Halacha Brurah 2:15 quotes the dispute and says it’s preferable to be strict especially during Tefilah and Brachot. </ref>

==Who’s obligated to wear a Kippah?==

# Children also should wear a Kippah to inspire Yirat Shamayim. <Ref> Magan Avraham 2:6 proves from the Gemara that a child doesn’t need a Kippah but it’s correct for them to have a Kippah to inspire Yirat SHamayim.  Eliyah Rabba 2:4, Shulchan Aruch HaRav 2:7, Kitzur Shulchan Aruch 3:6, Mishna Brurah 2:11, Artzot HaChaim 6, and Halacha Brurah 2:19 concur. </ref>  

==Wearing a Kippah in a place not-suitable for a religious Jew==