Kippah and Debate

The Kippah Debate
by Rabbi Robert O. Miller
It is customary for Nazarene Israelite males to wear a kippah out of respect for Yahweh, and as a sign of recognition that there is something greater and above us.  The kippah means "dome" or "covering." The Yiddish word for kippah is “yarmulke” derived from the expression “yarei malka”or “mei'Elohim,” ("in awe of the King" or “Elohim”).
Crowning Israel with Splendor
The uniqueness of a head covering is hinted at in the blessing we say every morning, thanking Yahweh for "crowning Israel with splendor" (Talmud – Brachot 60b)
The Talmud says that the purpose of wearing a kippah is to remind us of Elohim, who is the Higher Authority "above us" (Kiddushin 31a). External actions create internal awareness; wearing a symbolic, tangible "something above us" reinforces that idea that Yahweh is always watching. The kippah is a means to draw out one's inner sense of respect for Yahweh. Perhaps the best summary statement on the reasons for the head covering is so that "the fear of Elohim will be upon you" (Babylonian Talmud, Shabbat 156b).
The man who thinks that there is nothing higher in the universe than his intellect, considers it a contradiction to cover his head, the seat of his intellect, his pride and prized possession.
However, the man who believes in Yahweh has a different conception of man's status. We know that despite man's intellectual prowess, he is a very finite 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 the agnostic experiences shame by reason of the insignificance of his own intellect when faced with the realm of the Divine.
Thus, our covering the head with a kippah, is a demonstration of our awareness that there is something which is infinitely above our intellect, and symbolizes our humility and sense of worship in the presence of Yahweh (Yirath Shomaim).
The words of Isaiah the Prophet contributed to the idea. The angels that Isaiah saw in his vision of heaven were flying about and singing, "Holy, Holy, Holy is YAHWEH TZ'VA-OT! The whole earth is full of His Glory!" (Isaiah 6:3) If the whole earth was full of Yahweh's glory, then Yahweh was everywhere, not only in the Beit HaMigdash, the house of worship - the Temple - or in a Beit Midrash, a house of study.
The Kippah – The Sign
The kippah also serves as a symbol of Israelite identity and loyalty. It reminds us about our identity and hopefully makes us think twice before we do anything questionable. It builds our Israelite sense of belonging and gives us the courage to stand up for our values. And, it helps us fulfill our global mission of being “a light to the the nations." (Isaiah 49:6)
Indeed, wearing a kippah is a big statement, and obligates the wearer to live up to a certain standard of behavior. Wearing a kippah makes one a Torah ambassador and reflects on all of the Commonwealth of Israel. The actions of someone wearing a kippah can create a Kiddush Hashem (sanctification of Yahweh's name).
The Kippah Command
“…the word of Yahweh came to me… bind your kippah on your head, and put your sandals on your feet… Your kippah shall be on your heads and your sandals on your feet… is a sign to you; according to all that he has done you shall do; and when this comes, you shall know that I am Yahweh Almighty." (Ezekiel 24:17, 23, 24)'
In many translations of the Holy Scriptures the term “turban” is used but when we look up the word we find: TURBAN-#4021; migba’ah: from #1389 a CAP (as a hemispherical) bonnet. The HEMI-means half, SPHERE means globe, ball, and round. So, the migba’ah was shaped as a half a ball. It comes from #1389 –gib’ah meaning a hillock, hill, and little hill on just such a place Messiah YahShua was crucified.
“…the word of Yahweh came to me… bind your kippah on your head… Your kippah shall be on your heads … (it) is a sign to you.” The Kippa is a bit like a wedding ring. A wedding ring is a sign that you belong to someone. Same with the yarmulka. Only a very holy person could be conscious of Yahweh absolutely all the time. The rest of us men need something very tangible to remind us that He is always there. It is also to identify ourselves as Israelites in the eyes of those around us, that we "belong" to something and Someone. And we wear it with pride, because the Israelite people has a deeply loving relationship with Yahweh. True love is with you all the time, and you want to tell the world!
The Kippah in Ancient Israelite Culture
The Israelites on Sennacherib's marble relief appear with headdress, and although the ambassadors of Jehu on the Shalmaneser stele have head coverings, their costume seems to be Israelite.
The Israelites originally wore a headdress similar to that worn by the Priests as a "wrap around the cap" or kippah was called מַצַר matzar inferred from the use of the noun צַנִיף tzanif (the verb tzanaf meaning "to roll like a ball", Isaiah 22:18) and by the verb חַבָּש habash ("to wind", comp. Ezekiel 16:10; Jonah 2:6), as to the form turbans, nothing is known whether they may have varied according to the different classes of society.
We see Israelite men were first enjoined to keep their heads covered while praying or studying halakha in synagogue in the 8th century, when the command appears in Masekhet Sofrim (14:15). This was probably in response to question from the Believers in Western countries since the command was written in 8th century Palestine (occupied Israel).
Rabbenu Yerucham of Provence decreed wearing kippahs while in synagogue as halakha in the 14th century. At this time, seen akin to the medieval scholar cap showing that the Scriptures were mainly entrusted to the Jew. This agrees with Romans 3:1-4.
The kippah was often replaced by a “Jew hat” forced on Jews in different times and places, which had many variations but was basically a cone but even that was mystified by Gentiles into the sorcerer’s hat after seeing the miracles done by the Jews along with tallit hagadol seen as a magical robe, the “Yah pointer” seen as a magical wand, prayer book seen as a book of spells, and the injunction, “As the Father has said…” morphing into “abracadabra.”
It was Rabbi Joseph Karo of Shulchan Aruch fame who took a more radicle stance in the 16th century dictating that all Jewish men everywhere must have their heads covered at all times, this based on a passage in the Talmud in which Rabbi Huna son of Rabbi Joshua said: “May I be rewarded for never walking four cubits bareheaded” (Shabbat 118b) out of reverence to Elohim.
This prescript wasn’t universally adopted. Many Jews continued to only cover their heads when praying and studying the Torah.
Why Does the Pope Wear a Kippah?
If you’ve ever noticed the popes down thru the ages, you may have wondered, “Why are they wearing kippot?”  Actually, the Pope isn’t wearing a kippah, he’s wearing the zucchetto which is a part of the uniform of Roman Catholic clergy. Its name comes from Italian zucchetta, the diminutive of zucca - gourd or, by extension, head. Zucchetti is only a nickname for the undersized hat, which is officially called pileolus from the Greek pilos and is related to the beret (which itself was originally a large zucchetto). It was adopted circa the Early Middle Ages, if not earlier, to establish clerics' as men of learning. Its name derives from its resemblance to half a pumpkin - a zuccha, a squash.
The exact circumstances of when and why Catholic clergy began wearing zucchetti are unclear, though it is clear that it was before 1290, since a fresco in the Church of St. Francis at Assisi from that time shows cardinals wearing them.
The zucchetto’s color signifies its bearer’s rank. The pope's zucchetto is white. The pope may actually wear any color zucchetto he wishes in accordance with the five colors, but always wears a white zucchetto due to his white cassock. Those worn by cardinals are scarlet (red), and those of bishops, territorial abbots and territorial prelates are amaranth (violet). Priests and deacons wear a black zucchetto, although the use of the black zucchetto by priests is extremely rare. It is, however, quite common for priests assigned to the Vatican to always wear their black zucchetto. The one exception to the rule of color is the brown zucchetto frequently worn by ordained Franciscan friars.
The Catholic Clerics adopted the head covering in competition to the Netzarim Rabbis so they too would be seen as scholars of Scripture.
Does a Covered Head Violate Scripture?
Rabbi Sha’ul writes in 1 Corinthians 11:4:  "Every man who prays or prophesies with his head covered dishonors his head" he knew full well that the high priest would be required to wear a head-covering while performing his duties in Shemot (Exodus 28:4 & 40-41) to wear a turban (miter) in performing their priestly duties (Vayikra (Leviticus) 10:6. What did this turban symbolize? Exodus 28 states that the head covering of the Cohain HaGadol (High Priest) was to be embellished with the words "HOLY TO YAHWEH," Exodus 28:36-38. Clearly, this mitznefet was to be a reminder that Yahweh is characterized by the attribute of holiness.
So, one could argue, that from a biblical standpoint, only the Kohanim serving in the Temple were required to cover their heads (see Exodus 28:4). But didn’t Exodus 19:5, 6 say, “'Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; YOU WILL BE FOR ME A KINGDOM OF PRIESTS and a holy nation.' These are the words you are to speak to the Israelites.” That is why many centuries, the obligatory custom was clarified when facing Babylonian captivity: “…the word of Yahweh came to me… bind your kippah on your head…(it) is a sign to you.”
Rabbi Sha'ul would have known this and respected this, as the priests were still performing their duties until the destruction of the Beit Hamikdash (Temple) until C.E. 70. If Rabbi Sha'ul were writing against men wearing a head-covering of any kind here in 1 Corinthians 11, then he is saying that when performing their priestly duties, the High Priest were, by Yahweh's own command, dishonoring their heads; since the High Priest not only prays and intercedes on behalf of the people but also prophecies in the course of his duties.  Remember, Rabbi Sha'ul's newer revelations must not conflict with existing revelation.
Rebbe YahShua Himself stated: "Don't think that I have come to abolish the Torah or the Prophets. I have come not to abolish but to complete. Yes indeed! I tell you that until heaven and earth pass away, not so much as a yud or stroke will pass from the Torah - not until everything that must happen has happened. So whoever disobeys the least of these mitzvot and teaches others to do so will be called least in the Kingdom of Heaven. But whoever obeys them and so teaches others will be called great in the Kingdom of Heaven. (Matthew 5:17-19)"
Even when the critics of Rabbi Sha’ul brought charges that he spoke against the Temple, to include the priestcraft, and the Torah which was not true. The apostle himself had circumcised Timothy in order to prevent offense to the Torah (16:3). Rabbi Sha’ul had not opposed observing Torah —: Though Rav Yakkov (James) and the Netzarim elders did not agree with the assessment that Rabbi Sha’ul radically opposed Torah, they felt the matter needed remedy. Rav Yakkov and the Netzarim elders recommended to Rabbi Sha’ul that he worship publicly in the Temple in such a way as to demonstrate his faithfulness to the Temple, to include the priestcraft, and the Torah. The following solution, therefore, was proposed: There were four Hebrew men who had placed themselves under a Nazarite vow (Num. 6). It was near the time for that ritual to be consummated by a purification ceremony in the Temple. It was suggested, therefore, that Rabbi Sha’ul identify with them, paying their Temple offering, and, “purifying” himself along with them. Such a procedure was commanded in Torah. This would be done so that the Jews in general might see that Rabbi Sha’ul was “walking orderly, observing the Torah,” and this Rabbi Sha’ul did: “The next day Sha’ul took  the men, purified himself along with them and entered the Temple to give notice of when the period of purification would be finished and the offering would have to be made for each of them.” (Acts 21:26)
Since this Nazarite vow described in Acts 21, occurs almost 30 years after the death of YahShua, we must look no further than the commandments surrounding the Nazarite vow and these are recorded for us in Numbers 6:
Numb 6:13-21 “And this [is] the Torah of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation: And he shall offer his offering unto YAHWEH, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings, And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat offering, and their drink offerings. And the priest shall bring [them] before YAHWEH, and shall offer his sin offering, and his burnt offering: And he shall offer the ram [for] a sacrifice of peace offerings unto YAHWEH, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering. And the Nazarite shall shave the head of his separation [at] the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put [it] in the fire which [is] under the sacrifice of the peace offerings. And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put [them] upon the hands of the Nazarite, after [the hair of] his separation is shaven: And the priest shall wave them [for] a wave offering before YAHWEH: this [is] holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine. This [is] the Torah of the Nazarite who hath vowed, [and of] his offering unto YAHWEH for his separation, beside that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation.” Also, since Rabbi Sha’ul had recently been in Gentile lands, he would have been ceremonially “unclean,” and would have to receive the “water of separation” cleansing.
This demonstrated the fact that Rabbi Sha’ul does bring blood sacrifices COMMANDED BY THE TORAH testifies of him and should testify to us that the Torah had not passed away after YahShua's death as a pattern for life for Believers in YahShua and his message as we so often have been told and that Rabbi Sha’ul, that the world knows as Paul did not teach that the Torah had passed away.
The view that “a covered head dishonors his head,” does not harmonize with what the Scriptures say about the subject elsewhere. For example, the garments Yahweh commanded priests to wear included turbans for the head (Ex.28:40), and two times the High Priest was told "do not uncover your head" (Lev. 10:6; 21:10). In addition, we see King David and his men all praying with covered heads, and Yahweh answering their prayer (2 Sam.15:30f; 17:14).
The Interlinear Greek-English New Testament, by Nestle/Marshall, translates this passage: “Every man praying or prophesying down over (Gk. "kata") [his] head (Gk. "kephales") having [anything] shames the head of him. ( The Interlinear Greek-English New Testament, The Nestle Greek Text with a Literal English Translation by Alfred Marshall, D. Litt., copyright 1975 by Zondervan Publishing House, page 685.) In plain English: "Every man praying or prophesying having anything down over his head shames his head."
In Dr. David H. Stern's “Jewish New Testament Commentary,” copyright 1996 by Jewish New Testament Publications, Inc., Clarksville, MD, Dr. Stern writes: “Every man who prays in public worship meetings or prophecies wearing something down over his head. This is the literal translation, and it is used here to show that Sha'ul is talking about wearing a veil, not a hat. The usual translation, "with head covered," obscures this fact, and as a result an issue has arisen in Messianic Judaism that should never have come up at all, namely, whether it is proper for a Messianic Jewish man to wear a kippah ("skullcap" or, in Yiddish, yarmulke) in public worship. Of course it is proper, since objection to it is based only on a mis-translation of this verse. For more, see my Messianic Jewish Manifesto, pp 170-171).”
In “The Torah A Modern Commentary” edited by W. Gunther Plaut, it is brought out that many cultures in the Mediterranean had religious practices in which men dressed as women:
“The Torah forbids the wearing of apparel customary for the opposite sex... On the island of Cos, says Plutarch, priests of Hercules dressed as women; while, in Rome, men who participated in the vernal mysteries of that god did likewise. So too in the cult of Dionysis, males often adopted feminine costume, just as at the annual festival of Oscophoria boys were attired as girls and, at the Skirophoria, men were garbed like women. The same practice is attested also in connection with the cult of Leukippos in Crete...
The origin of the custom is disputed...it has also been suggested that, in cases where men wear women's clothes in the performance of magical rites, this reflects the widespread belief that magic (especially when it aims at promoting fertility) is primarily the province of the female sex, and that - at least in some instances - the usage may go back to a time when priesthood was in the hands of women.
(The Torah A Modern Commentary, Edited by W. Gunther Plaut, copyright, 1981 by the Union of American Hebrew Congregations, New York, page 1490)”
The Greek katakalupto describes something that "hangs down over" the head, which does not include a kippah. Rabbi Sha’ul is not condemning kippah; he is saying that a man should not wear "a shawl hanging down over his head" like a woman. A male should not cover his head "in that manner,", i.e., like a woman. Rabbi Sha’ul is simply reinforcing Torah: “A woman must not wear men's clothing, nor does a man wear women’s clothing, for Yahweh your Elohim detest anyone who does this.” (Deuteronomy 22:5)
In conclusion, the context of the 1 Corinthian 11 passage relative to head covering and sexual distinctives does not speak against the male wearing a kippah or yarmulke (since it is not a woman’s veil) when praying or prophesying. It does speak to the fact that women should veil their heads when praying or prophesying and to the headship of the husbands who is under the headship of Yahweh.
In 1 Corinthians 11:7-10 Rabbi Sha’ul writes that the woman is to wear a headcovering (l) because she was created for her husband and (2) because of her beauty she might tempt the angels.  Neither the order of creation nor the activity of angels is tied to culture; they are timeless realities.
It is equally clear that the Apostle Rabbi Sha’ul is describing an actual veil for the woman’s covering, rather than her hair.  The two Greek words used for hair and covering are not interchangeable, for katakalupto means to cover wholly, indicating some cloth hanging down that covers, a veil.  And Peribolaion comes from peri – perimeter – indicating the natural hair around the head.
We can see from 1 Corinthians 11:15 that long hair was Chavah's (Eve) covering in the Garden.  When sin came, the woman was uncovered and needed to put something on her head that represented her husband, as a symbol of her submission to his authority.  Long hair is her glory (verse 15) and that glory should be veiled when in the presence of Yahweh, just as the Tzar HaPanim (Angels of the Presence) in Isaiah 6 covered their faces.
In I Corinthians 1:2 Rabbi Sha’ul states that the teaching within this book is for all who call on the name of Yahweh everywhere so we uniquely with love surrender to this command.
To Be Worn In the Messianic Age
Finally, in the future Temple as described in Ezekiel 40-44, the cohanim will be required to wear a head covering (turban) during the officiation of their duties (Ezekiel 44:18). If we interpret that a man covering his head with anything while praying or prophesying dishonors his head, then these men shall be doing so in the future Millennial Kingdom of Messiah by Scriptural command. Therefore, to be honest with the 1 Corinthian 11 passage in relation to other Scripture, we find that a man is not prohibited from wearing a head covering such as a kippah while praying or prophesying in the assembly of Yahweh.