Kippah: Difference between revisions
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==Actions forbidden if one doesn’t have a Kippah== | ==Actions forbidden if one doesn’t have a Kippah== | ||
# 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 [[ | # 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> | ||
# A Midat Chasidut (correct and laudable practice) is to wear it 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> | # A Midat Chasidut (correct and laudable practice) is to wear it 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 isn’t allowed to make Brachot without a Kippah, but if by accident (for example, the kippah fell off and one didn’t notice) one made a bracha without a Kippah one fulfills the bracha Bedieved. <Ref> Sh”t Otzrot Yosef 1:5 say that since the Rosh (on Brachot 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the Brachot is precise and Oter Israel BeTifarah is made for having a head covering, implying that the other Brachot can be made without a Kippah (Gra 8:6 makes similar implication from Rif). Nonetheless, Masechet Soferim has a dispute whether one can say Hashem’s name without a Kippah and Rabbenu Yerucham (quoted by Bet Yosef 91:3), Or Zaruha 2:43, S”A 91:3 rule stringently. Lechem Yehuda (Tefilah 5:5) argues that it seems that S”A 91:5 holds that one in Shemona Esreh is it forbidden not to have a Kippah. Perhaps S”A (retracting from his ruling in Bet Yosef like Rabbenu Yerucham) rules with the term “Yesh Omrim” and then an anonymous opinion and so we should follow the anonymous opinion. Yet, Sh”t Yabea Omer O”C 6:15(3) rejects this because S”A 206:3 is very clear that one can’t say Hashem’s name without a Kippah and S”A 91:5 meant there’s an added reason to wear a Kippah in Shemona Esrah. Sh”t Maharshal 72 says that perhaps from halacha it’s permitted but since the Minhag is not to say a bracha without a Kippah one shouldn’t be lenient (Chida in Sh”t Chaim Shaal 2:35 and Kiseh Rachamim (Masechet Soferim 14) writes similarly). Gra (Biur HaGra 8:6 and Meorei Or (Bear Sheva 15b)) writes it’s only a Midat Chasidut and if there’s a bracha which one will miss if he gets a Kippah (such as if he just heard thunder) he can make the bracha. Sh”t Yabea Omer 6:15(6) says Bedieved one fulfills his bracha. </ref> | # One isn’t allowed to make Brachot without a Kippah, but if by accident (for example, the kippah fell off and one didn’t notice) one made a bracha without a Kippah one fulfills the bracha Bedieved. <Ref> Sh”t Otzrot Yosef 1:5 say that since the Rosh (on Brachot 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the Brachot is precise and Oter Israel BeTifarah is made for having a head covering, implying that the other Brachot can be made without a Kippah (Gra 8:6 makes similar implication from Rif). Nonetheless, Masechet Soferim has a dispute whether one can say Hashem’s name without a Kippah and Rabbenu Yerucham (quoted by Bet Yosef 91:3), Or Zaruha 2:43, S”A 91:3 rule stringently. Lechem Yehuda (Tefilah 5:5) argues that it seems that S”A 91:5 holds that one in Shemona Esreh is it forbidden not to have a Kippah. Perhaps S”A (retracting from his ruling in Bet Yosef like Rabbenu Yerucham) rules with the term “Yesh Omrim” and then an anonymous opinion and so we should follow the anonymous opinion. Yet, Sh”t Yabea Omer O”C 6:15(3) rejects this because S”A 206:3 is very clear that one can’t say Hashem’s name without a Kippah and S”A 91:5 meant there’s an added reason to wear a Kippah in Shemona Esrah. Sh”t Maharshal 72 says that perhaps from halacha it’s permitted but since the Minhag is not to say a bracha without a Kippah one shouldn’t be lenient (Chida in Sh”t Chaim Shaal 2:35 and Kiseh Rachamim (Masechet Soferim 14) writes similarly). Gra (Biur HaGra 8:6 and Meorei Or (Bear Sheva 15b)) writes it’s only a Midat Chasidut and if there’s a bracha which one will miss if he gets a Kippah (such as if he just heard thunder) he can make the bracha. Sh”t Yabea Omer 6:15(6) says Bedieved one fulfills his bracha. </ref> | ||
