Let me break this question down. First, there is a minhag (custom) that men should cover their head as a sign of reverence to G-d. The custom was codified as halacha for men (Orach Chaim 91:3) which stated that it is forbidden to say G-d's name or to even walk into a Synagogue with your head uncovered. For me the practical aspects are (a) that the kippah ...
אף-על-פי שבודאי שאין ללמוד תורה בגילוי ראש, מכל מקום אין זה מעיקר הדין, אך יש להזהר בזה מאד, ואפי' כשלומד לבד בחדרו. [שו''ת יביע אומר ח''ו חאו''ח סי' טו סק''ז]
Meikar Hadin (according to the letter of the law) one isn't obligated to learn with a head covering: nevertheless, one should certainly wear a head covering while learning (even alone in his ...
There is no actual halakhic obligation for even a Jew to wear a kipa. The brakha in the morning (which is to be recited upon doing the action) "`oter Yisrael batifara" is recited upon wrapping a turban. See Mishne Torah hilkhoth tefilla pereq zen. Over time in Ashkenazi galut, various customs changed and wearing a kipa became the accepted practice. This is ...
In Shulchan Aruch, Yoreh De'ah 157:1, the Ramma quotes a Beis Yoseif saying that shaas hashmad is only when the gizeira (decree) is specifically against Jews. The Shach there (#6) clarifies that if the gizeira is against the entire medina (country or jurisdiction), even though Jews are included, it is not called shaas hashmad.
Refer to Kings I chap. 8 v 41-42. After completing the building of the First Temple in Jerusalem, King Solomon prays to God:
"Also to the stranger who is not from the nation of Israel who comes (to visit the Temple) from a far-away land for the sake of your name. For they will hear of your name and your strong hand and outstretched arm and he will come and ...
The general practice I have seen in both in practice and in writing is that a non-Jew should wear a head covering in the Beis Kenesses:
"The rule about a head covering in the synagogue should also be
observed by non-Jews. The male visitor who does not have a head
covering of his own, should take a skullcap provided by the synagogue.
the skullcap ...
A kippah is not a sacred garment. (The Star-K had found people putting worn-out kippahs in a disposal box intended for worn-out scrolls, which must be buried. So they had to mention that a worn-out kippah may be thrown in the trash!)
A kippah is a hat. If you feel like cutting it, go right ahead. Practically I don't know how the edges will then look, but ...
Shaalos U'Tshuvos Minchas Yitzchak 4:60, Ben Ish Chai Parshas Vayishlach 1:17, Halichos Shlomo 13:26, mention putting on the Yarmulke first when finishing to bathe. Halichos Shlomo also mentions leaving on the Yarmulke until all the clothing is removed.
צרוך ללבוש הכיפה בראשונה מיד כשבא למקומו לפני כל מלבישיו ולסלקו מראשו
לאחר גמר פשיטת כל מלבושיו
The answer to this question can have various outcomes all depending on what you hold regarding kippa and what you hold regarding a woman's head covering. There are shittos which hold that wearing a kippa saves your from the issur min HaTorah of bechukasaim lo teilachu (Taz opinion in Orach Chaim 8:3). Then there are those who hold you can even learn without ...
The Mishna Berura (2:11) quoted in the linked article brings from the Shaloh Hakadosh that while not required by the strict letter of the law it is considered "midas chassidus" (pious behavior) to cover one's head while sleeping.
Mishna B'rura (2:12) writes that there are those who say that a toupee-wearer must wear a kippa on top of it because of maris ayin, but there are others who say it's not necessary.
In other words: technically, it is a valid head-covering. But since we are worried that people will think that the toupee is his real hair and that he is not wearing a head ...
It seems to be that the answer depends on the effect that a baseball-cap covering your head has on you. From what I understand, the reason why we cover our heads all day is because of the gemara in Shabbat (156b) which says:
כסי רישיך כי היכי דתיהוי עלך אימתא דשמיא
(My) translation: "Cover your head so that there will be on you fear of heavens"
which is ...
Even in a real public domain one can carry things within 4 Amot. (ShA OC 349)
So he was allowed to pick it up and put it on. Then he's wearing it and can continue walking.
(Though he might not have been allowed to wear it without enough clips to begin with...)
Say the B'racha without a head covering.
The Gra disagreed with R. Yosef Karo’s ruling (that it is forbidden to walk with an upright posture and cannot walk 4 amoth without a head covering) and countered
that one is never obligated to wear a head covering, even while
participating in a religious event.
His opinion was based in part on a
Yes he should make a bracha, but he should cover his head with his hand. [If he has any random material e.g. sleeve, that would be better.]
1 - There are opinions that say that one's own hand would be a good covering, and the Mishna Berura (2:12) writes that in case of need some rely on this opinion. Even though it would be better to cover the head with a ...
Qitzur Shulhhan 'Arukh - Yalqut Yosef (Even HaEzer 21:9) writes (my translation):
פשט המנהג שבנות רווקות הולכות בגילוי ראש ברשות הרבים, שמעיקר ההלכה אשה שאינה נשואה אינה חייבת בכיסוי ראש. ורק בעת שמתפללות או מברכות ומזכירות שם שמים, תכסנה ראשן
The general custom is for single women to go in public with uncovered hair; because, per 'Iqar HaHalakhah, ...
The goal is to cover the head. While it might be considered improper to wear a baseball hat in synagogue (though I have seen it) the religious obligation to cover the head would be fulfilled. In terms of styles, kippah types vary and since there is no inherent rule about style, your only concern would be if the head covering was explicitly identifiable as ...
A responsum (Shu"t Zichron Yehuda # 20) of R. Judah Ben Asher implies that there is no obligation:
וטוב הוא שלא לישב בגילוי הראש בשעת הלימוד למי שיוכל לסבול לפי שלימוד יותר באימה ולפעמים מפני כובד החום אינו יכול לסבול
And it is good to not sit bareheaded at the time of learning for one who is able to bear it, since the learning will be with more ...
Yes there is discussion, and since this is Judaism we're talking about, there is of course disagreement.
The Kof-K has a document (PDF) regarding the wearing of the kippah, which footnotes numerous sources for the following sentence:
Wearing a yarmulka is not necessary when a person is
actually in the pool, shower, or mikvah
Rabbi Moshe Feinstein Zatzal wore such a Yarmulke
Also Rabbi Elazar Menachem Man Shach Zatzal wore such a Yarmulke
My understanding is that such a Yarmulke was worn at times when no hat was worn in order to completely cover the head.
According to jewfaq:
It is an ancient practice for Jews to cover their heads during prayer. This probably derives from the fact that in Eastern cultures, it is a sign of respect to cover the head (the custom in Western cultures is the opposite: it is a sign of respect to remove one's hat). Thus, by covering the head during prayer, one showed respect for G-...
The footnote to Mishnah Brurah 2:12 says that in a place where the law is to go (he says go, not sit) bareheaded in front of officers, you must follow it.
When sitting inside, there is room to be lenient in a time of need (Beer Heitev 2:6). I heard in the name of the Bach that wearing a kipah is a midas chasidus but not required, and if so, there is a lot ...
There is a gemara in Beitzah 9 that brings a shitta that "Afilu b'chadrei chadarim" even in the the innermost room maris ayin applies even when alone. The Rambam paskans like that in hilchos shabbas 22:20.The Shulchan Aruch OC 301:45 paskens like that as well.