Kippah: Definition and Alternatives
The Hebrew word “kippah” means “dome,” describing the small round head-covering. The specific item matters less than covering one’s head in any form, making hats or caps acceptable alternatives.
Etymology: Yarmulka
Though derived from Ukrainian or Polish, Jews connected the word to Aramaic “Yareh Malkah,” meaning “awe of the King” (God). This represents a primary reason for head-covering, reflecting “awe of heaven” as cited in the Talmud (Shabbat 156b).
Historical Development
Ancient times didn’t mandate religious head-covering universally. Temple priests required specific coverings during service; biblical head-covering typically signified mourning.
The Babylonian Talmud first mentions religious head-covering contexts: judges required covered heads during judgment, and visitors to the sick should cover theirs. Rashi attributed this to “awe of the Shekhina” (God’s presence).
Two Influential Historical Episodes
Rav Nahman bar Yitzhak
Rav Nahman bar Yitzhak was a 3rd-4th century Babylonian Talmudic sage. Astrologers predicted he would become a thief. His mother commanded constant head-covering and prayer for divine intervention. He became a great Rabbi instrumental in compiling the Babylonian Talmud, though legend suggests an urge to steal when his covering accidentally fell.
Rav Hunah son of Rabbi Yehoshua
Rav Hunah, a 4th century sage, from profound piety never walked more than four cubits (approximately 75.80 cm) uncovered, believing “the Shekhina was ever above his head.” The Shulkhan Aruch cited this as support for constant head-covering.
Adoption Timeline
Most men covered heads during blessings, prayers, or synagogue study, with constant covering becoming normative gradually. Ashkenazic Jews adopted this practice after 1565 following the Shulkhan Aruch’s publication.
Scholarly Debate
Prominent Rabbis disagreed about constant covering requirements, including the Maharshal (Rabbi Luria, 16th century), the Gaon of Vilna (18th century), the Chida (great 18th-century Sephardic Rabbi), and Rabbi Yosef Kapah (20th century, Maimonides expert), who believed covering was necessary only during prayer.
Modern Function
Today, constant head-covering serves as identity and distinction. Rabbi David HaLevy Segal (the Taz, 17th century) emphasized its importance as “a distinguishing mark between Jews and non-Jews,” particularly during prayer.
Safety Considerations
Since constant head-covering lacks a specific Rabbinic law mandate, many authorities permit going uncovered outside prayer if it endangers one’s life, though covering remains expected during prayer.
Have a question of your own?
Ask Rabbi Gabai