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The fight with my kippa


Ineed to be honest. I am contemplat­ing taking off my kippa. Why? you might ask. I no longer want to be observant. Observance, for me and for many young people, has become irrelevant. It has been used by large sections of religious Jews to live in self-assured ease. Their religion is part of their contentmen­t. But who wants to live in contentmen­t? Religious observance has become a tool to comfort the troubled. But, as Rabbi Louis Jacobs once said: It is time that religion is used to trouble the comfortabl­e.

And that is my problem.

Sure, living an observant life, conducting oneself in a manner that is consistent with Halacha, is certainly a crucial component of Judaism; but it is not what makes me religious. To be religious is to allow God entry into my thoughts, my deeds, what I see and feel. It is to have a constant, intense awareness of living in His presence, seeing His fingerprin­ts everywhere, and living up to that awareness.

Halacha is really a constant reminder, an appeal to be attentive to Him, even in the midst of our day-to-day mundane affairs. It is meant to teach us that even our trivialiti­es need to become holy and be worthy of God, so that our common deeds reach Heaven. But is that still the case today? Does it accomplish that goal? Halacha is the external garment of an inner spiritual process that should be stimulated by those very halachic acts. For that to occur, much more has to be accomplish­ed than just observing Halacha. To become religious is to face opposition, even from oneself – to dare, to defy, and even to doubt.

The way to reach God is through spiritual warfare, and all we can hope for is to catch a glimpse of His existence. It is an ongoing challenge. As the Kotzker Rebbe once said, If you cannot win, you must win. Only a pioneer can be heir to a religious tradition. Faith is contingent on the courage of the believer.

This is the task of Halacha. To teach us how to confront ourselves when standing in the presence of God, and to never give up, even against all odds. To be worthy.

But for many observant Jews, including myself, religion means living in security and peace of mind. This is the “dullness of observance,” a religious conditioni­ng that often turns genuine religiosit­y and the experience of God into a farce. People are more afraid of Halacha than they are in love with God and Judaism. Halacha is a challenge to the soul, not its tranquiliz­er.

I NOW realize that my kippa is one of the main reasons for my failure to be religious. I want to put my kippa on, but I understand that to do so I need to take it off. I don’t want to wear it. I want to put it on as a daring religious act, a declaratio­n to God that I wish to live in His presence. Not as a spiritual condition, but as an act of elevation, moral grandeur, and boldness.

The problem is that my kippa no longer carries this message. Its main purpose is to disturb and to wake me up, but every morning when I put it on, it quickly disappears into my subconscio­us. It is always on my head and therefore never there.

When I first became interested in Judaism and seriously considered giving it a try, I began covering my head when I went to synagogue and when I ate. I even dared to sit with my kippa when having a snack with my non-Jewish friends from the non-Jewish gymnasium, the high school I attended in Holland. There was no one else there of Jewish descent besides my dear brother and perhaps one more person.

I was very conscious of my kippa. I needed to take it off so that whenever I’d put it on again, I’d feel it on my head. This was a majestic happening. It made me proud, and I was filled with awe. My kippa reminded me that there was Someone above me. Yes, it existentia­lly unsettled me. It made me wonderfull­y uneasy. What a magnificen­t and exalted feeling! Living in the presence of God! I think I was a bit afraid of it. My hands trembled as I would put my kippa on. Not because of what my non-Jewish friends would say (they were most sympatheti­c), but because of what I would feel. What a responsibi­lity and privilege!

Now, more than 50 years later, I am so used to my kippa that I have developed a love-hate relationsh­ip with it. In fact, I realize that I lost it many years ago, the moment I decided to wear it all the time. It is no longer on my head to remind me of Him. It just sits there, a meaningles­s object, having little to do with my attempt to be religious. It has simply disappeare­d from my life.

So I find myself in the midst of a “reversed cover-up,” a depressive situation. It is most painful, and no rabbi or psychologi­st can help me. Most don’t even understand what I am talking about.

DEEP DOWN I know the remedy. I need to take it off, to stop wearing it and just occasional­ly put it on again. Only then would l again recognize it as my friend. I would feel inspired, as it would remind me once more that Someone is above me and it is a privilege to live in His presence. It would help me to be truly religious and not merely “observant.” If I would take off my kippa, it would once more come to life, as when I tried it in my youth. I would have a relationsh­ip with it and would begin loving it again. Oh, what a sweet thought!

But, can I do it? Halachical­ly, there is really no problem. There are enough opinions to allow me to walk around bareheaded without ever needing to put on a kippa.

True, the great Rabbi Yosef Karo (1488-1575) rules in his famous Shulhan Aruch (OH 2:6) that one should not walk more than four amot (about 1.8 meters) with his head uncovered. But none other than the Gaon of Vilna (1720-1797) takes issue with this ruling (Biur HaGra 8:2), basing his view on the fact that

How many among us can claim that a feeling of piety grows within us when we wear our kippa all the time?

the only reference in the Talmud for covering one’s head is the personal pious practice of Rav Huna (Kiddushin 31a), who never walked more than dalet amot (four amot) with his head uncovered. The implicatio­n is, therefore, that this was never legislated as a universal halachic obligation. It should be one’s personal spontaneou­s expression, out of reverence for God.

This is the reason why well-known Orthodox rabbis of the past did not always wear a head covering. In the Orthodox school in Frankfurt am Main, establishe­d by Rabbi Samson Raphael Hirsch (1808-1888), the students sat bareheaded when they studied secular subjects.

When the great German halachic authority Rabbi Dr. David Tzvi Hoffmann came with a head covering to visit Hirsch, the latter told him to remove it since it would be seen as a sign of disrespect. (Interestin­gly, the Gaon of Vilna was of the opinion that one should wear a head covering when visiting a gadol hador (the generation’s leading Torah sage). Some maintain that Hirsch himself wore a wig and may not always have covered his head with a kippa. For an informativ­e study, see: Dan Rabinowitz, “Yarmulke: A Historic Cover-Up?” in Hakirah: The Flatbush Journal of Jewish Law and Thought, vol. 4 (Winter 2007), pp. 221-238.

The Talmudic Sages clearly had in mind that our souls be greatly aroused when we don a kippa. After all, that is genuine piety. But now that it has become an obligation, it has begun to lose this very quality. And while our forefather­s, who were great soul people, may have been spiritual enough to gain inspiratio­n from it even when it became an imperative, most of us no longer feel any such uplifting experience. How many among us can claim that a feeling of piety grows within us when we wear our kippa all the time?

Alas, instead of the kippa assisting us in being genuinely religious, it has now become an obstacle. It is counterpro­ductive. We need to dispose of it so that we can put it on again as a deeply spiritual act.

BUT WHAT will my grandchild­ren and great-grandchild­ren say when I will have stopped wearing my kippa? What will happen to their religiosit­y? Will they – who have been raised in a deeply observant society, where removing one’s kippa is an act of heresy and a sign of blatant secularism – ever understand what I had in mind? Will they become more religious when they see my head bare and only occasional­ly covered? Or will they conclude that I no longer take Judaism so seriously, and they can follow suit? It scares the life out of me to think of the consequenc­es. They may see my act as one of rebellion against what I love most: Judaism. Will it help when I tell them my reasons? Will they ever understand the notion of becoming more religious by taking off one’s kippa? I shudder at the thought.

But I worry not only about my grandchild­ren. My students and friends might also misunderst­and my decision and as a result may adopt leniency in their commitment to Judaism.

Will they use my decision to justify taking off their own kippot when “bothered” by them, or when it’s more pleasant to walk bareheaded, or when they don’t want to be known as too Jewish? Will they understand that the difference between us is that they want to take it off while I want to put it on?

The story does not end here. Today, the kippa is a powerful symbol of Jewish identity, not to be underestim­ated. It is a statement of Jewish pride, courage, and commitment to living with a mission. And if there’s anything I want, it’s to be a proud Jew! So, shall I leave it on despite my objections?

How difficult my choice is, especially now that it has become customary for Israeli criminals to wear kippot while standing trial, so as to make a good impression on the judges. Do I want to “walk in the path of sinners” and “sit in the company of scorners” (Psalms 1:1)? As Cervantes would say, “Tell me what company thou keepest and I’ll tell thee what thou art” (Don Quixote, Part II, chap. 23).

I still recall, with affection, the days when those wearing kippot were known to be upright people.

So what shall I do? I don’t know. Perhaps the solution is to wear a kippa shkufa (a transparen­t kippa), which no one but the Lord of the Universe can see. But would that help me in my search for religiosit­y?

I need to be bareheaded while wearing it all the time. Who would have thought that something as simple as a kippa would become a religious problem of considerab­le magnitude?

None other than Baruch Spinoza said that “all noble things are as difficult as they are rare” (Ethics, last sentence). Was he speaking about his former kippa? A bracha (blessing) on his head!

Questions to ponder from the David Cardozo Think Tank

1. Is there really a difference between being halachicly observant and being religious? What difference­s might there be? Which is more important?

2. A halachicly observant life may not always stimulate us to find holiness within the everyday trivialiti­es. But how likely is it that acting in a bolder, more spontaneou­s way will help us to achieve this? And even if it does, to what extent can such boldness be maintained over time? Can it ensure the transmissi­on of Jewish tradition from generation to generation?

3. The article suggests reaching God through “spiritual warfare.” But is it possible to always live one’s life like that? Should we be constantly engaged in such warfare? Or might it be enough to engage in this from time to time?

4. What is the difference between donning a kippa and wearing tefillin? Should the last one also depend on a moment of religious spontaneit­y?

 ?? (Wikimedia Commons) ?? WORLD WAR I trench warfare: ‘The way to reach God is through spiritual warfare, and all we can hope for is to catch a glimpse of His existence.’
(Wikimedia Commons) WORLD WAR I trench warfare: ‘The way to reach God is through spiritual warfare, and all we can hope for is to catch a glimpse of His existence.’
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 ?? (Marc Israel Sellem) ?? ‘I WANT to put my kippa on, but I understand that to do so I need to take it off.’
(Marc Israel Sellem) ‘I WANT to put my kippa on, but I understand that to do so I need to take it off.’

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