Shulchan Aruch HaRav | 5. Wearing a Yarmulke in Halacha: Obligation, Meaning, and Practical Guidelines for Head Covering

5. Wearing a skullcap [Yarmulke; Kipa; head covering]:[1] The wearing of a head covering is a Jewish custom dating back to thousands of years. It is recorded in the Talmud[2] and is the symbol that differentiates a Jew from gentile. The following is a treatise on this subject. A.

5. Wearing a skullcap [Yarmulke; Kipa; head covering]: [1]

The wearing of a head covering is a Jewish custom dating back to thousands of years. It is recorded in the Talmud[2] and is the symbol that differentiates a Jew from gentile. The following is a treatise on this subject.

A. The reason and meaning behind wearing a Yarmulke:

There are numerous reasons brought in Admur behind wearing a skullcap. These include:

Modesty/Tznius
Fear of heaven
Not to follow the statutes of the Gentiles
To openly appear like a Jew.

Modesty:[3] Wearing a covering on one’s head is an attribute of modesty and holiness. For this reason by the morning blessing said regarding wearing a hat, the term used is “Oter Yisrael Bisifara”, as by Jews the hat is not worn for physical enjoyment, as is by gentiles, but for a spiritual purpose.

To cover the normally covered parts:[4] Today, in our times, since it is common for everyone to always cover their heads it is always forbidden to walk, or even sit,with one’s head uncovered, as by doing so one reveals an area of the body which is commonly covered, and it is thus immodest.

Drawing down fear of heaven: Wearing a Yarmulke represents fear of heaven[5] and by wearing it one draws upon oneself[6] heavenly awe.[7] [Alternatively it is done out of respect for the Shechina which resides over one’s head.[8]]

Not to follow the gentiles:[9] In today’s times that the gentiles walk bareheaded while the Jews which are holy cover their head due to modesty, certainly it is an obligation for one to cover his head, and one who walks or even sits without a head covering, like a gentile, transgresses the command of “In their statutes do not follow”.[10] [As well in today’s times wearing a skullcap has additional meaning, being that it represents to others that one is Jewish and holds on to the Jewish faith. Thus this mitzvah is unique being that it is connected to the identification of us being the chosen people.[11]]

B. When must a Yarmulke be worn? [12]

In previous times, it was only obligatory to wear a Yarmulke upon reciting Hashem’s name or, according to some opinions, when inside a Sh6 ul, as will be explained. It was a mere act of piety to wear a Yarmulke during other times.[13] However, today it is an obligation to wear a Yarmulke at all times. One may not walk, or even sit, with one’s head uncovered.[14] [This applies even when one is under a roof.[15] One who does not wear a Yarmulke today is considered rebellious and brazen.[16]]

When reciting a blessing:[17] It is forbidden for one to utter any of G-d’s names without a head covering. This applied even in previous times. Thus, one who receives an Aliyah must cover his head [with a Yarmulka, or any other valid head covering] due to respect of the Torah.[18]

Inside a Shul:[19] Some opinions[20] rule it is forbidden to enter into a Synagogue without a head covering, and that this applied even in previous times. They say one is to protest against one who does so.

Kerias Hatorah:[21] One who receives an Aliyah must cover his head [with a Yarmulke, or any other valid head covering] due to respect of the Torah.

Q&A

Is one to wear a head covering while he is sleeping?[22]

Yes. It is an act of piety to cover the head even during one’s sleep. This applies even to children as will be explained next. [One is thus to try to sleep with a large Yarmulke or make some other arraignment to ensure that his Yarmulke does not fall off during his sleep.[23]]

May one learn Torah without a Yarmulke?[24]

No.

May one think Torah without a Yarmulke?

Yes.[25] Thus if one removed his Yarmulke during a haircut he may think Torah in the interim.

May one mention the word Shalom without a head covering, such as to say Shalom Aleichem?[26]

Yes.

Maaseh Shehaya

The Shapiro brothers of Slavita:[27]

The great Tzaddik and student of the Baal Shem Tov, Harav Pinchas Koretzer, had two grandsons, Shmuel Avraham and Pinchas Shapiro of Slavita. They inherited their father’s printing press in Slavita which was one of the most foremost sources of Jewish print in those times. A group of informers caused the brothers to be incarcerated by the Russian authorities.[28] The brothers were tortured in the most treacherous of manners. The climax of their ordeal was when they were forced to pass through two lines of soldiers, who heavily beat them until they reached the other side. It occurred that the younger brother lost his Yarmulke while walking through the path and he stood still, refusing to budge even a step forward without a head covering, despite this causing him to continuously receive the lashings. The brothers were eventually released in a miraculous manner and became famous for their self sacrifice that they showed for Hashem and His religion. Their exemplification of Mesirus Nefesh is conserved within their Niggun which is known as Niggun Slavita.[29]

C. Male Children: [30]

It is proper to cover even the head of children [in order to place upon them fear of heaven[31]].

Q&A

From what age should a child begin to wear a Yarmulke?

Age three:[32] From age three we are particular that a boy does not walk without a Yarmulke.

Before age three: Many have the custom to place a Yarmulke on their child even before age three[33], and some even do so as soon as the child is born.[34] However the custom of the world is not to be particular about this.[35]

Are children to wear a Yarmulke during sleep?[36]

Yes. Children are to wear a Yarmulke even when sleeping.

A Maaseh Shehaya:[37]

There were once two children who walked pass the elders of the city which were sitting by the city gate. One child had a head covering on him while the other did not. The elders began discussing the lineage of the child who did not cover his head. Rebbi Elazar said that the child is a bastard. Rebbi Y. said that he was conceived when his mother was a Niddah. Rebbi Akiva said that he is both a bastard and the child of a Niddah. At that time they said “Blessed be G-d the G-d of Israel for revealing his secrets to Rebbe Akiva the son of Yosef”.

D. Does placing a hand on one’s head suffice in place of a Yarmulke? [38]

One’s own hand: Placing one’s hand on his head suffices in place of a Yarmulke with regards to being able to sit and walk.[39] [Thus, if one does not have a Yarmulke or other head covering, he is to cover his head with his hand and may then walk for even more than four cubits.] However, he may not say a blessing or any of Hashem’s names if his head is covered merely by his own hand.[40]

Another person’s hand:[41] If another person places his hand on one’s head then one may be lenient to consider it a valid covering [for all matters and one may even recite a blessing with G-d’s name[42]].

E. What is defined as a valid head covering? [43]

A very thin cover: Hats that are woven of straw [and hence are very light and transparent] are considered a valid head covering.

Q&A

Is there a minimum size for a Yarmulke? How much of the head must be covered?

Some Poskim[44] rule that the Yarmulke must cover majority of the circumference of the Karkafta [i.e. skull] of the head. Other Poskim[45] rule that the Yarmulke does not need to be this large, and rather as long as it is apparent to others from all sides of the head[46], it is valid. However during prayer some[47] write that according to all, one must cover majority of the head. According to all those Yarmulkes which are very small and are not recognizable to others is invalid.[48]

If one is wearing a toupee must he wear a Yarmulke?

Some Poskim[49] rule a wig or toupee is a valid head covering. Other Poskim[50] however rule it is invalid due to Maaras Ayin. Thus one must wear a Yarmulke even over a toupee.[51]

Is a transparent or camouflage head covering valid?[52]

If the head covering is very difficult to recognize then it has the same status as a toupee of which there is a dispute amongst Poskim. Nevertheless in a time of need one can be lenient after consultation with a Rav.

Is a baseball cap and hats of the like a valid covering?[53]

Yes. [However it is best to wear a Yarmulke in the open when possible.[54]]

Is a netted Yarmulke valid?[55]

If the Yarmulke is recognizable then it is valid even if it is perforated and contains more empty space than actual material.

General Summary:

One is obligated to always wear a head covering, even while sitting.

General Q&A

What does one do in a situation that he needs to walk and does not have a head covering?

Example: What does one do if his yarmulke flew off and is found more than 4 cubits from him?

If one is able to cover his head with his hand he is to do so, as explained above in D. If he is unable to do so [such as when he is carrying things in his hands] then some Poskim[56] rule he should walk less than four cubits at a time. This means that he should walk, stop, walk, stop, until he reaches his destination.[57]

What is one to do if he needs to say a blessing and does not have a head covering?

One is to have another person place his hand over the head[58] or the person himself is to cover his head with his sleeve.[59] Some[60] rule that in a time of need one may cover his head with his own hand [if he does not have a sleeve that can reach his head].

May one work a job which demands him to leave his head uncovered?

No.[61] However there are Poskim[62] that are lenient in a case of great loss. One should strengthen his trust in Hashem to find a job without such conditions.[63]

If one Davened or recited a blessing without a Yarmulke is he to repeat the blessing or prayer?[64]

If one prayed or recited a blessing without a head covering, then if he did so unknowingly, many Poskim[65] rule he is not required to repeat the blessing or prayer. If however he knowingly prayed without a head covering he must repeat the Davening.[66] Some Poskim[67] however lean to rule that one must repeat the prayer in all cases even if he unknowingly prayed without his head covering.

[All the above is with regards to prayer, however regarding a blessing seemingly according to all he would not be required to repeat it.[68]]

Must one cover his head during a haircut?[69]

No. However some[70] are particular not to completely uncover the head during a haircut.

Must one wear a Yarmulke in a bathhouse or Mikveh?[71]

No. One may remove it in the dressing room and walk bareheaded to the shower and Mikvah. Some Poskim[72] rule there is no need to be stringent even as an act of piety. Others[73] rule there is an act of piety involved in wearing a Yarmulke when walking even in a bathhouse. Thus those that are meticulous should cover the head with their hand even in the shower room, when walking four Amos.[74] Some are even particular to wear the Yarmulke when they are in the water and hence never remove it.[75] Upon returning from the Mikvah into the dressing room, one is to wear his Yarmulke right away and prior to wearing any other clothing.[76]

Must one wear a Yarmulke while in the ocean or swimming pool?[77]

No. However one is to put his Yarmulke on as soon as he leaves the water. Some are stringent to wear a Yarmulke even when they are in the water.

May one offer food to Jews who do not wear a head covering?[78]

Yes. However one is to instruct them to say a blessing beforehand and it is also proper to propose them to cover the head.[79] If doing so will offend the person then it is not necessary to mention this when offering them food.[80]

Must women cover their head when reciting a blessing?[81]

Married women must cover their heads upon saying a blessing or prayer. Single girls are not required to cover their heads even during prayer.

Does an old Yarmulkeh require Geniza?[82]

No. Nevertheless, it is proper to wrap it in a bag and place it in the garbage rather than placing it directly in together with all the filth.

Compilation – A Kosher Yarmulka – What is defined as a valid head covering for men?

Background:[83]

The wearing of a head covering is a Jewish custom dating back to thousands of years. It is recorded in the Talmud[84] and is the symbol that differentiates a Jew from gentile. There are numerous reasons brought in Admur and the Poskim behind wearing a skullcap. These include:

Modesty[85]/Tznius.[86]
Fear of heaven.[87]
Not to follow the statutes of the Gentiles.[88]
To openly appear like a Jew.[89]

There are several practical ramifications between these reasons, including the necessary size of the Kipa, if it is unnoticeable due to camouflage, or a toupee, if a baseball cap suffices, and the like, as will now be explained.

The Law:

One’s hand – Does placing a hand on one’s head suffice in place of a Yarmulke?[90] Placing one’s hand on his head suffices in place of a Yarmulke with regards to being able to sit and walk.[91] [Thus, if one does not have a Yarmulke or other head covering, he is to cover his head with his hand and may then walk for even more than four cubits.] However, he may not say a blessing or any of Hashem’s names if his head is covered merely by his own hand.[92] However, if another person places his hand on one’s head then one may be lenient to consider it a valid covering [for all matters and one may even recite a blessing with G-d’s name[93]].[94]

The thickness of the material – A very thin Kipa:[95] Hats that are woven of straw [and hence are very light and transparent] are considered a valid head covering.

Is a netted Yarmulke valid?[96] If the Yarmulke is recognizable then it is valid even if it is perforated and contains more empty space than actual material.

Is there a minimum size for a Yarmulke? How much of the head must be covered? Some Poskim[97] rule that the Yarmulke must cover majority of the circumference of the Karkafta [i.e. skull] of the head. Other Poskim[98] rule that the Yarmulke does not need to be this large, and rather as long as it is apparent to others from all sides of the head[99], it is valid. However during prayer some[100] write that according to all, one must cover majority of the head. According to all those Yarmulkes which are very small and are not recognizable to others is invalid.[101]

Is a transparent or camouflage head covering valid?[102] If the head covering is very difficult to recognize then it has the same status as a toupee of which there is a dispute amongst Poskim. Nevertheless in a time of need one can be lenient after consultation with a Rav.

If one is wearing a toupee must he wear a Yarmulke? Some Poskim[103] rule a wig or toupee is a valid head covering. Other Poskim[104] however rule it is invalid due to Maaras Ayin. Thus one must wear a Yarmulke even over a toupee.[105]

Is a baseball cap and hats of the like a valid covering?[106] Yes. [However, it is best to wear a Yarmulke in the open when possible.[107]]

^[1] See Kama 2:7, 46:2; Basra 2:6; 282:6; M”A 282:8; Taz 8:3; Michaber 151:6

[2] Kiddushin 31b; Shabbos 156b

[3] 46:2

[4] Basra ibid

[5] Kama ibid

^[6] Lit “al rosho”

[7] 46:2

[8] Moreh Nevuchim 53 brought in Taz 8:3; Machatzis Hashekel 2:6; See Likkutei Dibburim Likut 32

[9] Basra ibid based on Taz 8:3

[10] This latter statement is missing in many versions of the Shulchan Aruch due to censorship. It does however appear in the original publishing of the Shulchan Aruch and has been reinserted in the new publishing of Kehos.

^[11] Rebbe in Shaareiy Halacha Uminhag vol. 5 page 26; Igros Kodesh Vol. 22 p. 143

^[12] Basra 2:6; Taz 8:3; M”B 2:11; See Measef Lechol Hamachanos 2:21; Yabia Omer 9:1; Piskeiy Teshuvos 2:9; For a thorough analysis on the obligation See Piskeiy Dinim Tzemach Tzedek 1-8

Ruling of Kama: In Kama 2:7 Admur implies that walking four cubits with a revealed head is forbidden according to law. However in 91:3 Admur rules even walking more than four Amos is merely an act of piety, and so is implied from 46:2. See next footnote.

Background:

Talmudic sources: In Kedushin 29b it says that only after marriage would they wear a kerchief on their heads and not walk bare headed. In Kedushin 33a it implies that one should cover his head in honor of Torah scholars. [However perhaps these Gemara’s are only referring to wearing a covering on top of the first covering, as will be brought below regarding wearing a hat over ones yarmulke. This also seems logical as otherwise it would create contradictions with other places in the Talmud which state that one must wear a covering over his head.] In Shabbos 156 it states that the mother of Rebbe Nachman Bar Yitzchak was careful to cover his head even when he was a small child.

Ruling of Rashal: The Rashal [Teshuva 72; brought in Beir Heiytiv 2:6 and Admur 91:4 in parentheses] rules that it is not necessary from the letter of the law to cover one’s head when he is under a roof.

Opinion of Michaber: The Michaber 2:6 rules one may not walk four Amos with a revealed head. In the Beis Yosef 46 he clearly writes that this is forbidden from the letter of the law. [Piskeiy Dinim ibid; Unlike Machatzis Hashekel 2:6 in Michaber] So also is understood from M”A 2:6 and M”B 2:11 to be the opinion of Michaber.

Opinion of Zohar: The Zohar writes that walking four Amos with a head covering is a requirement only for Torah Scholars. [Kaf Hachaim 2:15]

Summary of opinions: The following Poskim rule wearing a head covering is required from the letter of the law: Taz 8:3 [always; however see Taz Yoreh Deah 242:11 who implies that only when walking four Amos is it required]; Basra 2:6 [always]; M”B 2:11 [always] Mateh Yehuda 2:10; Nivei Shalom 2:4; Yad Ahron; Kitzur SH”A 3:6 [walking four Amos]. The following Poskim rule wearing a head covering is always a mere act of piety: Bach; Olas Tamid 2:5; Kama 91:3; Machatzis Hashekel ibid; Mamar Mordechai 91:5; Birkeiy Yosef 2:2. The Kaf Hachaim 2:15 concludes like the Zohar that for layman walking with a head covering is an act of piety.

[13] Admur Basra 2:6; Kama 46:2; 91:3; M”A 2:6

Was it an act of piety to wear a Yarmulke even when sitting and was it only an act of piety to wear it when walking more than four Amos? In Basra 2:6 and Kama 91:3 Admur rules that it was an act of piety not to walk four Amos with an uncovered head. This implies that it was not necessary, even due to piety, to wear a Yarmulke in other instances, such as when walking less than four Amos, or when sitting down, and that even when walking four Amos it was merely an act of piety. Likewise, in 46:2 Admur rules there is no prohibition from the letter of the law to not cover the head. However, in Kama 2:7 Admur rules that “One may not walk four Amos with an uncovered head, and it is an act of piety not to walk even less than four Amos, and not to even sit, with an uncovered head.” This implies that walking four cubits with a revealed head is forbidden according to law, and the attribute of piety only relates to not walking even less than four cubits without a head covering. [Piskeiy Dinim ibid, as rules Beis Yosef 46 and implied from Michaber 2:6; and so rules Ketzos Hashulchan 3 footnote 8; so also rules Taz Yoreh deah 242:11] Vetzaruch Iyun as 91:3 is part of the Mahadurah Kama and there is thus a contradiction between Kama 4:7 and Kama 91:3. [The above contradiction is also apparent in the rulings of the M”A 2:6 and 91:3. This contradiction is mentioned in Ketzos Hashulchan 3 footnote 8; The Machatzis Hashekel 2:6 explains [in the M”A] that in truth there is no contradiction and even walking more than four Amos is only a Midas Chassidus and it is “Lav Davka”. However this is not possible to explain in Admur which brings both laws of less than four Amos and four Amos together. Likewise, the Piskeiy Dinim learns from the wording in 2:7 that it is forbidden from the letter of the law. Vetzaruch Iyun.]

Driving or riding in a car or bus without a Yarmulke: One who is driving a car or being driven in a car or bus is considered to be walking four cubits. Hence, even in previous times it was required to wear a Yarmulke while on a wagon. [Taz Yoreh Deah 242:11] However, according to other Poskim mentioned above even walking four Amos was merely an act of piety.

[14] Basra ibid; Taz ibid and all the Poskim mentioned in previous footnotes.

The reason: In earlier times it was very common for the majority of people to at times walk around bare headed due to the heat. Hence it was [only] an attribute of piety to not walk four cubits [6 feet 4 inches] without ones head covering, [and was not required by law.] Today, however, that it is common for everyone to cover their head, it is always forbidden to walk or even sit with one’s head uncovered as by doing so one reveals an area of the body which is commonly covered, and this is immodest. Furthermore in today’s times that the gentiles walk bareheaded while the Jews which are holy cover their head due to modesty, certainly it is an obligation for one to cover his head, and one who walks or even sits without a head covering transgresses the command of “In their statutes do not follow”. [Basra 2:6]

[15] Pashut, unlike Rashal ibid

[16] See Taz 8:3 based on Gemara; Chidushei Chasam Sofer Nedarim 30; It is said in the name of the Chasam Sofer as follows: One who walks without a Yarmulke is not a “Sheigetz” due to walking without a Yarmulke. Rather since he is a “Sheigitz” therefore he walks without a Yarmulke. [Beir Moshe 8:40]

[17] Admur Basra 2:6; 91:3; 206:7; Michaber 91:3 in name of Yeish Omrim; Beis Yosef 91 that so is the Halacha; Rabbeinu Yerucham 16:7; Miseches Sofrim 14:15; Levush 91:3

[18] Admur 282:6 “When a child goes up for an Aliyah to join [the adults] his head may not be revealed due to honor of the Torah, and certainly this applies for an adult.”; Rama 282:3 “Its forbidden to read with a revealed head”; Darkei Moshe 282:3; M”A 282:8; Or Zarua Shabbos 43

^[19] 91:3

[20] Kol Bo 11

[21] Admur 282:6 “When a child goes up for an Aliyah to join [the adults] his head may not be revealed due to honor of the Torah, and certainly this applies for an adult.”; Rama 282:3 “Its forbidden to read with a revealed head”; Darkei Moshe 282:3; M”A 282:8; Or Zarua Shabbos 43; See Basra 2:6, Kama 2:7; Taz 8:3; Michaber 151:6; Admur 25:42; 38:10

[22] Shlah 198 and so rules Elya Raba 2:4; M”B 2:11; Shulchan Hatahor [brought in Piskeiy Teshuvos 2 footnote 62] writes that sleeping with an uncovered head allows Kelipos to receive sustenance at night. There is a story told of the Rebbe Rayatz that he once saw one of the Yeshiva Bochurim sleeping without a Yarmulke [due to it falling off during his sleep] and he asked the student to leave the Yeshiva. Mashpim explain the reason for this is because a Torah student should be trained to have subjugation to G-d even during his sleep. It requires further research for the exact details and accuracy of this story.

[23] Shulchan Hatahor Tznius 4

[24] M”B 2:12

[25] Piskeiy Teshuvos 2:10 in name of today’s Poskim.

[26] Igros Moshe 4:40; Halichos Shlomo 2:16; Yabia Omer 6:15

[27] Brought in Seder Hadoros of Baal Shem Tov p. 13

[28] Tradition states that the brothers had a gentile drunkard working in their print house. The gentile committed suicide in the printing press and was discovered there. The brothers were accused with his murder.

[29] It is told that the brothers sang this Niggun while going through the line of soldiers. It is what helped them receive the suffering in happiness. Reb Mendal Futerfas was very fond of this Niggun and would drop buckets of tears while singing it. [Heard from Harav Chaim Shalom Deitch]

^[30] Kama 2:7; Basra 2:6; based on M”A 2:6 and Tractate Shabbos 156; So also rules: Elya Raba 2:4; Kitzur SH”A 3:6; M”B 2:11; See Admur 282:6 “When a child goes up for an Aliyah to join [the adults] his head may not be revealed due to honor of the Torah, and certainly this applies for an adult.”; M”A 282:8

Background:

The Gemara in Shabbos ibid states that the mother of Rebbe Nachman Bar Yitzchak was careful to cover his head even when he was a small child.

[31] Kama ibid

[32] Igros Kodesh 9:181; Shulchan Menachem 5:27; Shaareiy Halacha Uminhag 2 p. 300

[33] Igros Kodesh 9 p. 181; Shaareiy Halacha Uminhag ibid; Shulchan Hatahor Tznius 5; Divrei Yatziv 91; Shraga Hameir 3:80; See also Mishneh Halachos 7:2

[34] The will of the Rebbe Rashab to the general public printed in Ishkavta Dirrebe p. 136

[35] Divrei Yatziv ibid; Piskeiy Teshuvos 2:11

[36] Igros Kodesh 3 p. 397 [brought in Shaareiy Chinuch p. 148]; Shulchan Hatahor Tznius 5

[37] This story is brought in Tractate Kallah and shows the importance for even children to wear head coverings. [brought in Ketzos Hashulchan 3 footnote 8]

^[38] Based on Admur 91:4; Basra 2:6 as summarized in Ketzos Hashulchan 3:6; and so rules M”B 2:11-12; Kaf Hachaim 2:20 based Misgeres Hazahav

Background: There are two reasons for requiring a skullcap; one is for modesty while the second is [an act of holiness that is necessary] in order to utter G-d’s name, when one comes to say a blessing, or pray. Regarding modesty, covering one’s head with one’s hand suffices. Thus, one may walk more than 4 cubits if he covers his head with his hand. However, when saying G-d’s name, it does not suffice to use one’s own hand as will be explained.

[39] Admur Basra 2:6 “However, if he places his hand on his head to cover it, it suffices as a recognition, although he may not mention Hashem’s name”; Taz 8:3; M”B 2:11

The reason: As the purpose of the Yarmulke is to cover the normally covered areas and as a sign of modesty, and Jewish identity. Thus, placing a hand on the head suffices as recognition for this matter. [Taz and Basra ibid]

Other opinions: Some Poskim rule that when one is outside, it does not suffice to place one’s hand on one’s head. [Peri Megadim 2 M”Z 5, brought in M”B ibid]

[40] Admur 91:4; Basra 2:6; M”B ibid; Ketzos Hashulchan ibid; Kaf Hachaim ibid

The reason: One’s hand and body are one entity and the body cannot be used to cover itself. [91:3]

[41] Admur 91:4

[42] So is clearly implied from 91:3-4 and is also evident from Basra 2:6 which refers the reader to 91:3, when stating that one’s own hand cannot be used as a covering to utter blessings.

The reason: (As the Rashal ibid is completely lenient) [91:4] This means to say as follows: The Rashal rules that one never requires a head covering inside a house even when reciting a blessing. Hence, in a time of need, one may be lenient to consider another person’s hand a covering. Vetzrauch Iyun why based on this we should be lenient to validate another persons hand even when outside, in which case even the Rashal requires a head covering.

[43] 91:4

[44] Halef Lecha Shlomo 3; Divreiy Yatziv 1:60; Birchas Habayis 1:22; Likkutei Mahrich Seder Levishas Begadim; Piskeiy Teshuvos 2:9

[45] Igros Moshe 1:10; See also Yechaveh Daas 4:1; Tzitz Eliezer 13:13

[46] So explains Piskeiy Teshuvos 2:9

[47] Yechaveh Daas 4:1; Tzitz Eliezer 13:13

[48] Piskeiy Teshuvos ibid; Divrei Yisrael 1:18

[49] Kaf Hachaim 2:20; Artzos Hachaim brought in M”B 2:12

Story of Rebbe Maharash: See Reshimos Devarim 3 p. 146-149 that the Rebbe Maharash once had to enter a medical bath resort which had a mandatory uncovered head policy. The Rebbe took off his Yarmulke and entered into the resort with an uncovered head. A certain Gadol within the Mussar world was also present at that time and asked the Rebbe Maharash how he could be so haste to remove his head covering. The Rebbe Maharash then showed him that he is wearing a wig and under the wig is a Yarmulke. Based on this story it ends up that the Rebbe Maharash held that in a time of need it is permitted to wear an undisguised head covering and we do not suspect for Maaras Ayin. Nevertheless the Rebbe was still particular to wear a Yarmulke under the wig and did not suffice with the wig as a head covering. Whatever the case, one should not deduce Halachic matters from an oral story as many times the story tellers were not particular of all the details involved as well as that stories traditionally evolve throughout the generations.

[50] Peri Megadim; M”B 2:12; Sdei Chemed Klalim Mareches 3; Toras Chaim Sofer 5; Piskeiy Teshuvos 2 footnote 57

[51] M”B 2:12

[52] Piskeiy Teshuvos 2 footnote 57

[53] Admur 91:4; Igros Moshe 4:2

[54] As one of the reasons mentioned above is so one appear like a Jew and when one wears a common hat this is not recognizable.

[55] Chasam Sofer 6:2 brought in Sdei Chemed Brachos 1:42; Piskeiy Teshuvos 2 footnote 57

[56] Ketzos Hashulchan 3:8

The Reason: Being that walking four cubits without a head covering is more severe than walking less than four cubits, therefore one should follow the above method. [see also Chapter 3 Halacha 3 regarding one who does not have water near his bed upon awakening]. Vetzaruch Iyun Gadol as by doing so one is delaying his head from being covered and thus transgressing Tznius and “In their statues they shall not follow”. Hence it seems Pashut that according to Admur in Basra if one is outside he should certainly go home as soon as possible and not be without a head covering. Vetzaruch Iyun.

^[57] Ketzos Hashulchan 3:8

Being that walking four cubits straight without a head covering is more severe then walking less then this amount, therefore

[58] Admur 91:4; Piskeiy Teshuvos 2:10

[59] M”B 2:12

[60] Elya Raba 91; M”B 2:12 relying on opinion of Rashal; Shulchan Hatahor 2:1; 91:2; Vetzaruch Iyun according to Admur if he would allow one to be lenient in a case of need like the Rashal, just like he rules regarding another person’s hand that even initially one may be lenient like the Rashal.

[61] Beir Moshe 8:40; As one transgresses “Chukos Hagoyim”. See also Toras Yekusiel 12; Minchas Yitzchak 3:33; Piskeiy Teshuvos 2 footnote 57

[62] Igros Moshe 4:2; 5:11; based on those that rule it is a mere custom to wear a head covering and hence in a case of loss one may be lenient against the custom. This would not apply according to Admur.

[63] Beir Moshe ibid; See Igros Kodesh 3 p. 372

[64] Piskeiy Teshuvos 2:10; Igros Moshe 4:40

[65] Yeshuos Moshe 3:15; Halichos Shlomo 2:16; Oar Letziyon 2:7-13; Yabia Omer 9:1; Piskeiy Teshuvos 2:10; 91:2

[66] As his Davening is an abomination, just like one who prayed near feces. [ibid]

[67] Igros Moshe 4:40 as perhaps the mere act of prayer without a head covering is an abomination. [ibid]

[68] As even one who knowingly said a blessing near feces is not to repeat the blessing due to doubt. [185:5]

[69] M”B 2:11

[70] See Piskeiy Teshuvos 2 footnote 84; Biur Halacha 2

[71] See Shaareiy Teshuvah 2:3; Kaf Hachaim 2:17; Piskeiy Teshuvos 2:12

[72] Bechor Shur brought in Shaareiy Teshuvah ibid; Birkeiy Yosef 2:2

[73] Ben Ish Chaiy Vayishlach 16 [Wear it until reach the shower room]; Custom of meticulous Jews, brought in Bechor Shur ibid and so he [Rav Gedalya Shur] testifies to be his personal custom; Shulchan Hatahor 2:3

[74] Kaf Hachaim ibid and he concludes that so is the custom amongst some people.

[75] Shulchan Hatahor Tznius; See Minchas Yitzchak 4:60

A story with Reb Hillel: It is told of Rav Hillel Paritcher that he would wear a Yarmulke even while immersing in the Mikvah. The Yarmulke would float on the water and when he would lift his head from under the water he would do so in a way that the Yarmulke went on his head immediately upon exiting. It once occurred that he could not find his Yarmulke and he hence did not lift his head from the water for quite some time. Miraculously he survived the ordeal. [To note that Reb Hillel was known for his excessive stringencies which was not meant as a directive for the public to follow.]

[76] See Halacha 6B in Q&A

[77] Piskeiy Teshuvos 4:12 footnote 82

[78] Sheivet Halevy 8:47; Piskeiy Teshuvos 2:10

[79] It is permitted from the letter of the law to give them food without mention about a head covering however it is best to mention it. However regarding a blessing one must tell them to say a blessing as explained in 169:2. [Sheivet Halevy ibid]

[80] See Piskeiy Teshuvos 169:3

[81] See Yabia Omer 6:15; Tefilah Kehilchasa 7:74; Piskeiy Teshuvos 91:2

[82] See Piskeiy Teshuvos 21:2 footnote 42

^[83] See Admur Kama 2:7, 46:2; Basra 2:6; 282:6; M”A 282:8; Taz 8:3; Michaber 151:6

[84] Kiddushin 31b; Shabbos 156b

[85] Admur 46:2: Wearing a covering on one’s head is an attribute of modesty and holiness. For this reason by the morning blessing said regarding wearing a hat, the term used is “Oter Yisrael Bisifara”, as by Jews the hat is not worn for physical enjoyment, as is by gentiles, but for a spiritual purpose.

[86] Basra ibid: Today, in our times, since it is common for everyone to always cover their heads it is always forbidden to walk, or even sit,with one’s head uncovered, as by doing so one reveals an area of the body which is commonly covered, and it is thus immodest.

[87] Admur 46:2: Wearing a Yarmulke represents fear of heaven and by wearing it one draws upon oneself heavenly awe. See also: Moreh Nevuchim 53 brought in Taz 8:3; Machatzis Hashekel 2:6; See Likkutei Dibburim Likut 32 that it is done out of respect for the Shechina which resides over one’s head

[88] Basra ibid based on Taz 8:3: In today’s times that the gentiles walk bareheaded while the Jews which are holy cover their head due to modesty, certainly it is an obligation for one to cover his head, and one who walks or even sits without a head covering, like a gentile, transgresses the command of “In their statutes do not follow”.

^[89] Rebbe in Shaareiy Halacha Uminhag vol. 5 page 26; Igros Kodesh Vol. 22 p. 143: In today’s times wearing a skullcap has additional meaning, being that it represents to others that one is Jewish and holds on to the Jewish faith. Thus this mitzvah is unique being that it is connected to the identification of us being the chosen people.

^[90] Based on Admur 91:4; Basra 2:6 as summarized in Ketzos Hashulchan 3:6; and so rules M”B 2:11-12; Kaf Hachaim 2:20 based Misgeres Hazahav

[91] Admur Basra 2:6 “However, if he places his hand on his head to cover it, it suffices as a recognition, although he may not mention Hashem’s name”; Taz 8:3; M”B 2:11

Other opinions: Some Poskim rule that when one is outside, it does not suffice to place one’s hand on one’s head. [Peri Megadim 2 M”Z 5, brought in M”B ibid]

[92] Admur 91:4; Basra 2:6; M”B ibid; Ketzos Hashulchan ibid; Kaf Hachaim ibid

The reason: One’s hand and body are one entity and the body cannot be used to cover itself. [91:3]

[93] So is clearly implied from 91:3-4 and is also evident from Basra 2:6 which refers the reader to 91:3, when stating that one’s own hand cannot be used as a covering to utter blessings.

[94] Admur 91:4

[95] Admur 91:4; Michaber 91:4; Terumas Hadeshen 10

[96] Chasam Sofer 6:2 brought in Sdei Chemed Brachos 1:42; Piskeiy Teshuvos 2 footnote 57

[97] Halef Lecha Shlomo 3; Divreiy Yatziv 1:60; Birchas Habayis 1:22; Likkutei Mahrich Seder Levishas Begadim; Piskeiy Teshuvos 2:9

[98] Igros Moshe 1:10; See also Yechaveh Daas 4:1; Tzitz Eliezer 13:13

[99] So explains Piskeiy Teshuvos 2:9

[100] Yechaveh Daas 4:1; Tzitz Eliezer 13:13

[101] Piskeiy Teshuvos ibid; Divrei Yisrael 1:18

[102] Piskeiy Teshuvos 2 footnote 57

[103] Kaf Hachaim 2:20; Artzos Hachaim brought in M”B 2:12

[104] Peri Megadim; M”B 2:12; Sdei Chemed Klalim Mareches 3; Toras Chaim Sofer 5; Piskeiy Teshuvos 2 footnote 57

[105] M”B 2:12

[106] Admur 91:4; Igros Moshe 4:2

[107] As one of the reasons mentioned above is so one appear like a Jew and when one wears a common hat this is not recognizable.