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

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

1. Background:[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. There are numerous reasons brought in Admur and the Poskim behind wearing a skullcap. These include:

1. Modesty[3]/Tznius.[4]
2. Fear of heaven.[5]
3. Not to follow the statutes of the Gentiles.[6]
4. To openly appear like a Jew.[7]

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.

1. The Law:

One’s hand – Does placing a hand on one’s head suffice in place of a Yarmulke?[8] Placing one’s hand on his head suffices in place of a Yarmulke with regards to being able to sit and walk.[9] [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.[10] 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[11]].[12]

The thickness of the material – A very thin Kipa:[13] Hats that are woven of straw [and hence are very light and transparent] are considered a valid head covering.

Is a netted Yarmulke valid?[14] 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[15] rule that the Yarmulke must cover majority of the circumference of the Karkafta [i.e. skull] of the head. Other Poskim[16] 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[17], it is valid. However during prayer some[18] 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.[19]

Is a transparent or camouflage head covering valid?[20] 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[21] rule a wig or toupee is a valid head covering. Other Poskim[22] however rule it is invalid due to Maaras Ayin. Thus one must wear a Yarmulke even over a toupee.[23]

Is a baseball cap and hats of the like a valid covering?[24] Yes. [However, it is best to wear a Yarmulke in the open when possible.[25]]

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^[1] See Admur 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] 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.

[4] 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.

[5] 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

[6] 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”. 

^[7] 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.

^[8] 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.

[9] 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]

[10] 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]

[11] 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.

[12] Admur 91:4

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

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

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

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

[17] So explains Piskeiy Teshuvos 2:9

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

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

[20] Piskeiy Teshuvos 2 footnote 57

[21] 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.

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

[23] M”B 2:12

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

[25] 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.