Quote:
Originally Posted by Mr. Ed
I knew that  . I was wondering more about the history or the reason for wearing one.
Thanks,
Ed |
I hope this helps!!
By J. Immanuel Schochet
Introduction - The Basis of All Precepts
Since the days of old it was the Jewish custom to keep the head covered at all times. Thus, the skull cap became a familiar part of the Jew's attire.
Generally, Jews take it for granted that the head should be covered when they find themselves in a holy place, such as the synagogue, or engaged in a sacred occupation, such as the study of the Torah, reciting of prayers, partaking of food1, and the like. Actually, there is not a time in the Jew's life when he is not in the presence of G-d, nor is there any part of his life which is free from the service of G-d.
Shortly before Rabbi Joseph I. Schneersohn, the Lubavitcher Rabbi, of sainted memory, passed away, a question was submitted to him by a prominent Jewish gentleman, regarding the significance of keeping the head covered. The Rabbi's answer, later supplemented by his successor, the present Lubavitcher Rabbi, Rabbi Menachem M. Schneerson, forms the basis of this brief explanation of the practice of covering the head.
The Rabbi of sainted memory prefaces his answer with a reference to the dictum in the Talmud, "Why was the portion of 'Shema' placed before the portion of 'And it shall come to pass, if you will diligently hearken, etc.?' Because one should first accept the yoke of the reign of Heaven and then accept the yoke of the precepts." (Berachoth, 1st Mishnah, ch. 2).
The words of the Mishnah are clear that the Jew's submission to G-d's reign and his acceptance of the precepts must be in a manner and condition of a "yoke," needing fundamentally no intellectual explanation, but only an acknowledgment that that is the decree of G-d's will. To be sure, Jewish scholars, sages and philosophers have written volumes on the meaning and significance of various Mitzvoth. But whatever intellectual reasons may be advanced to explain any particular Mitzvah, they are really immaterial, and by no means do they represent all the real significance of the Mitzvah; for the Mitzvah is essentially a Divine "decree" which is above reason.
In practice we see that those who observe the precepts because they are G-d's commands, decreed by His will - fulfill them faithfully at all times, and in all places; but those who would be guided by "explanation" often fall into error, for the human intellect is limited, while the precepts are given by G-d, whose wisdom is infinite.
The Basis of All Precepts
The prayer of Shema forms the central theme of our morning and evening prayers. The Shema consists of three chapters, taken from the Torah.
In the first portion of the Shema we proclaim the Unity of G-d and His Sovereignty: He is One, the Creator and Lord of the Universe. At the same time we profess our complete and absolute submission to G-d's reign, with a love that is greater and stronger than anything we possess, including our very life.
The second portion of the Shema speaks of G-d's commands, the Mitzvoth: G-d is the Supreme Judge, rewarding the fulfillment of His commands, and warning about eventual retribution for their non-fulfillment.
The third portion has been added for its mentioning of the Mitzvah of Tzitzis and the Liberation from Egypt.
The first two chapters of the Shema form the subject of our discussion.
Our Sages, as quoted in the Rabbi's letter, observe that the order of the first two portions of Shema is not accidental, but is logical and purposeful. It tells us, first of all, that both in the case of our submission to the reign of Heaven and our acceptance of the Mitzvoth, such submission and acceptance must be in a manner similar to a "yoke." Secondly, that the first pre-requisite of observing the precepts and practicing our religion is the acceptance of G-d's Sovereignty with absolute resignation and submission.
In the presence of the Supreme Being we must acknowledge our intellectual incompetence. This idea is conveyed in the expression of "yoke." The analogy is not used to suggest a burden; far from it. It is used in the sense that a) the animal has no idea of what is behind its master's will, b) the animal's absolute submission; c) the yoke is the means of enabling the animal to fulfill its functions.
Our faith is based upon the Divine Revelation and presentation of the Torah at Mount Sinai. We have accepted the Torah in the spirit of "We will do" (first) and (then) "we will understand" (Naase v'nishmo). The latter word, as also in the case of "Shema," does not mean only "hear" or "obey," but also "understand." In other words, we have accepted the practice of our precepts as decrees from the Supreme Master of the Universe in the full realization that our human intellect is limited and cannot grasp the Infinite Wisdom of G-d. We do not know, nor can we know, the full effect of performing the Mitzvoth, what they do to us and for us and to the world around us. Any explanations or significances that may be advanced or attributed to any Mitzvah must be considered as incidental and incomplete.
The scientific method is first to establish the facts and then to seek to explain them. If a satisfactory explanation is found, well and good; if not, the facts still remain valid, even if the secret of their origin has not been discovered.
It is an established fact in Jewish life and experience that where the Jewish precepts, customs, and traditions have been observed with real submission to G-d's Wisdom and Will, in a spirit of humility and simple faith, these precepts, customs, and traditions have been preserved and perpetuated. But where they were not accepted in this spirit, and became subject to intellectual scrutiny in a reckless search for explanation, and accepted because they appealed to reason or fancy, there the very foundations of Judaism were undermined (e.g., during the religious persecutions at the time of the Crusades the Jews of Germany could not be forcibly converted; they died to sanctify G-d’s name (“Al Kidush Hashem”). In Spain, however, where the Inquisition brought to an end a golden era of philosophy and theological research, the religious persecutions led to comparatively numerous conversions).
Moreover, our Sages say, "He who says this tradition is a fine one, and that one is not so good, discredits the Torah (and it will eventually become forgotten to him, Rashi)" (Erubin 64a). We must regard all laws with equal sanctity, for they were all given by the same Lawgiver, and they all come from the same source.
Covering the head has been strictly observed by all Jews2. It is stated in the Talmud that covering the head is associated with Yirath Shomaim (piety). The story is told of a boy who was a kleptomaniac by nature, but by virtue of keeping his head covered always and being extra careful about it, his evil nature did not assert itself. However, when the wind once blew his headgear off, he immediately became the victim of his kleptomania (Talm. B. Sabbath 156b).
One might find many symbolic inferences in the observance of the practice of covering the head, based on the abovementioned statement of our Sages that covering the head is associated with piety. For example, keeping the head covered shows and reminds us always that there is something "above" our heads, and the like. Such interpretations are useful only if, and in so far as, they help to preserve the precept, but must by no means be regarded as the reason for the precept. The basic principle in performing a Mitzvah is the realization that it is the Will and Wisdom of G-d that we perform it.
Some Laws of Covering the Head
(1) One should not walk bare-headed (the distance of) four cubits1.
(2) Nowadays there is an additional prohibition, not only to walk a short distance, but even to sit in the house bare-headed2.
(3) It should be even worn during sleep at night3.
(4) Small children should also be raised to cover their heads4.
A Philosophical Perspective
Headgear is part of man's general attire. It would be helpful first to consider the origin and significance of human attire in general, before discussing the question of covering the head.
According to the opinion of many scientists, human attire is considered to have originated for two reasons: (a) as a protection against climatic conditions (heat, cold, rain, etc.), and subsequently also (b) for decorative purposes.
On closer investigation, however, it would seem that this "scientific" view is highly questionable. Inasmuch as the cradle of the human race was in a place where climatic conditions were ideal, yet clothes were worn in these early days, the weather motive of attire does not hold good.
According to the Torah, clothes had quite a different origin. We are informed by the Torah (Genesis, ch. 3) that when the first human beings, Adam and Eve, were created, they did not require any clothes and "were not ashamed." But after their sin with the Tree of Knowledge, "they knew that they were naked," and prepared themselves clothes to cover their bodies.
This radical change of outlook in the first human beings is explained by Maimonides (Guide, part I, ch. 2). His explanation is quoted in Chabad literature, which throws further light on the subject. Briefly it is this:
Man was created all good, without any evil in him. He had no evil inclinations nor did he know any temptation for physical pleasures. Consequently, all organs and parts of the body were equal to him, each one having to play its part in carrying out man's Divine mission on this earth. In his purity of mind, the feeling of shame was foreign to him. Just as there would be no reason for shame in teaching the Torah to someone, an act which is likened to begetting a child spiritually, so there would be no reason for shame in begetting a child physically, for here, too, man was fulfilling the Divine command of "Be fruitful and multiply." In both cases, indulgence in physical pleasure was ruled out, there being but one consideration: The fulfillment of the Divine Will.
After the sin with the Tree of Knowledge, there was born in man a consciousness of physical pleasure, of which he was not aware before when his spiritual self was absolutely predominant. Good was no longer purely good in his contaminated mind. He saw that certain parts of the body were more directly associated with the sense of physical pleasure. The exposition of those parts of the body now brought forth in him a feeling of shame on two counts: first of all, because these parts of the body were a reminder of the humiliating downfall of man into the power of lust, and secondly, because they were a source of temptation. For these reasons, man felt ashamed of his nakedness and wished to cover his body.
From this point of view, it would appear at first glance that the feeling of shame would certainly not apply to the head, the seat of the intellect, the highest possession of the human being, which distinguishes him from the lower species of animals. For is not the intellect the zenith of the entire creation?
Indeed, the man who thinks that there is nothing higher in the universe than his intellect, would consider it a contradiction to cover his head, the seat of his intellect, his pride and prized possession.
However, the man who believes in G-d has a different conception of man's status. We know that despite man's intellectual prowess, he is a very humble being; we realize that the intellect, unfortunately, far from getting us out of the mire of temptation, often is itself influenced by it, and acts as an accessory. Even he who does not belong to this category, nevertheless experiences shame by reason of the insignificance of even the intellect in the realm of the Divine.
Consequently, not only the lower parts of the body are witnesses of man's downfall, but even the head, which houses the intellect, and perhaps more so. I say "more so," because the failure of the intellect is man's greatest failure. For while an immature child may not be fully responsible for his actions, the mature person has no excuse. So it is with regard to man's faculties themselves: the failure of the highest is the greatest failure.
The more one is conscious of one's intellectual responsibility, the greater must be one's sense of shame at failing to fulfill it. Intellect and knowledge, far from giving the Jew a sense of pride, give him a sense of humility, for they have been given to him by G-d for higher and sacred purposes. In so far as he does not fully live up to these purposes, the average man must always be filled with a sense of shame. Even the righteous man cannot be free from a sense of shame, for, being more fully aware of the presence of G-d, each intellectual step forward brings him closer to the realization how infinitely insignificant is his intellect in the presence of the Infinite. For "the culmination point of knowledge (in the knowledge of G-d) is to realize that we do not know."
Thus, our covering the head always, is a demonstration of our awareness that there is something which is infinitely above our intellect, and symbolizes our humility and sense of shame in the presence of G-d (Yirath Shomaim).
The Kippah (Skullcap)
By Lorne Rozovsky
A kippah (literally: dome) is the Hebrew word for skullcap, also referred to in Yiddish as a yarmulke, or less frequently as a koppel. Jewish law requires men to cover their heads as a sign of respect and reverence for G‑d when praying or speaking G‑d's name while reciting a blessing, during study, and while in a synagogue or yeshiva. This practice has its roots in biblical times, where the priests in the Temple were instructed to cover their heads.
Small children should also be taught to cover their headsTraditionally, Jewish men and boys wear the kippah at all times, a symbol of their awareness of, and submission to, a "higher" entity. There is no requirement either biblically nor explicitly stated in the Talmud that this practice be followed although the practice is noted in the Talmud. Yet, through the ages it became an accepted Jewish custom, which, according to the majority of halachic authorities, makes it mandatory. One should, therefore, not walk or even sit, bareheaded. Small children should also be taught to cover their heads.
Even those who do not wear a head covering at all times, will cover it as a sign of respect when attending religious services such as at a cemetery, a shiva house, or a wedding.
Many Jewish men and boys wear a kippah even while wearing a hat. The rational is that when the hat is removed either for comfort or politeness, the head remains covered.
While most chassidic Jews wear the traditional black kippah, many Jews will wear kippot (plural form of kippah) of various colors or designs. During the High Holidays, many wear white kippot. Some communities have developed kippah designs that are highly intricate works of art. Some of the best known are made by Jewish artisans from Yemen and Georgia, most of whom now live in Israel.
For more on the Kippah, click here and here.