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Kippah: Difference between revisions
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* However, the Taz 8:3 writes that it’s forbidden not to wear a Kippah 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. Rabbi Shalom Mashash in Shemesh U'Magen 2:58 writes that when walking outdoors or in a shul it is obligatory. 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 the halacha is that it is only a Midat Chasidut, nowadays, since wearing the Kippah is a symbol of a religious Jew, wearing a Kippah is somewhat more obligatory than a Midat Chasidut because there is a concern of [[Marit Ayin]] (suspicion) if one is seen without a Kippah. </ref> | * However, the Taz 8:3 writes that it’s forbidden not to wear a Kippah 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. Rabbi Shalom Mashash in Shemesh U'Magen 2:58 writes that when walking outdoors or in a shul it is obligatory. 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 the halacha is that it is only a Midat Chasidut, nowadays, since wearing the Kippah is a symbol of a religious Jew, wearing a Kippah is somewhat more obligatory than a Midat Chasidut because there is a concern of [[Marit Ayin]] (suspicion) if one is 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, the Bach 2 argues on this distinction. Eliyah Rabba 2:4, Mishna Brurah 2:10, and Halacha Brurah 2:11 concur. </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, the 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, the bracha is acceptable after the fact. <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 [[Shemoneh Esrei]] is | # 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, the bracha is acceptable after the fact. <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 [[Shemoneh Esrei]] is 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 is allowed to think about Torah even if he's not wearing 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 think about Torah even if he's not wearing 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 the status of Hashem’s name. <Ref> Sh”t Yabea Omer 6:15(8). See further Sh”t Otzrot Yosef 1:5e </ref> | # One is allowed to greet a Jew who isn’t wearing a Kippah even if he’ll respond “Shalom” which has the status of Hashem’s name. <Ref> Sh”t Yabea Omer 6:15(8). See further Sh”t Otzrot Yosef 1:5e </ref> | ||
