Introduction: Layers of Reverence
Walk into a traditional Yeshiva (Talmudic academy) or a Hasidic synagogue, and you will witness a specific ritual before prayer. The men, who are already wearing a Kippah (Yarmulke), will reach for a second head covering—usually a black fedora or, on the Sabbath, a fur hat (Shtreimel).
To the outsider, this looks redundant. If the purpose of the Kippah is to cover the head before God, why is a second layer necessary? Is one covering not enough?
The answer lies in the nuance between “obligation” and “honor.” While the Kippah satisfies the basic requirement of recognizing God’s presence, the second covering—the Hat—speaks to a deeper level of spiritual preparedness known as Atifah (envelopment) and Kavod (respect).
This article unpacks the “Theology of Layers,” explaining why, for many Jews, the Kippah is the baseline, but the Hat is the crown.
1. The Halakhic Basis: Dressing for the King
The primary reason for the double covering is legal and rooted in the code of Jewish law, specifically regarding prayer.
The Concept of “Stand Before Kings”
The Mishnah Berurah (the authoritative commentary on the Code of Jewish Law, written by the Chofetz Chaim) discusses the proper attire for prayer. The guiding principle is: How would you dress if you were meeting a King or a Prime Minister?
In previous centuries (and arguably still today in formal settings), one would not appear before a dignitary wearing only a small skullcap. One would wear a formal hat. Therefore, when standing before the King of Kings (God) during the Amidah (the silent standing prayer) or Birkat HaMazon (Grace After Meals), one acts with the same formal reverence.
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The Kippah: Represents constant awareness (the baseline).
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The Hat: Represents formal service and standing in the Royal Court.
For the Haredi (Ultra-Orthodox) community, the hat is the spiritual equivalent of a “suit and tie.” It transforms a casual moment into a formal audience with the Divine.
2. The Kabbalistic Layer: Two Lights, Two Coverings
While the legal reason is about respect, the mystical reason is about spiritual anatomy. Kabbalah teaches that the human soul interacts with the Divine light in two distinct ways.
The Two Levels of Intellect
According to the Ben Ish Chai (a renowned Sephardic mystic and scholar), a man should wear two head coverings during prayer to correspond to two levels of Divine Light:
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Or P’nimi (Internal Light): This is the Godliness that we can grasp and understand with our intellect. The Kippah, which fits snugly against the head, represents this internalized connection.
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Or Makif (Surrounding Light): This is the infinite Godliness that is beyond our comprehension—it surrounds us but cannot be fully contained in our minds. The Hat, which sits loosely over the Kippah and creates a “roof” over the person, represents this transcendent, encompassing light.
By wearing both, the worshiper acknowledges that God is both within their understanding and infinitely beyond it.
3. The Sociology of the “Black Hat”
Beyond law and mysticism, the hat serves a powerful sociological function. It is a uniform.
In the Yeshivish (Lithuanian) and Hasidic worlds, the hat is a signal of identity. It marks the wearer as someone who accepts the yoke of Torah study and strict observance.
The Rite of Passage
In these communities, receiving one’s first hat is a major milestone.
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Bar Mitzvah: In many families, a boy starts wearing a hat at age 13, signifying he has reached the age of commandments.
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Marriage: In other communities (particularly Chabad Hasidim), men only begin wearing a hat regularly after they get married.
The style of the hat also acts as a precise “ID card.”
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Snap-brim Fedora (Borsalino): Typically Litvish/Yeshivish.
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High Crown/Homburg: Often associated with certain Hasidic dynasties (like Satmar).
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Shtreimel (Fur Hat): Worn by Hasidim only on Shabbat and Holidays.
4. The Mechanics: How It Works
A common practical question is: How does the hat stay on, and is the Kippah still there?
The Friction Factor
Yes, the Kippah is always worn underneath.
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The Material: Most men who wear hats wear a Velvet Yarmulke or a large knitted one. The velvet creates friction against the lining of the hat, helping both stay in place.
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The Fit: The hat is sized to fit over the Kippah. If a man takes his hat off, the Kippah remains on his head.
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The “Hat Rack”: In synagogues, you will often see rows of hat racks. During the less formal parts of the service, or during study sessions, men may place their hats on the rack, remaining in just their Kippah and jacket. They will put the hat back on for the core prayers (Shema, Amidah).
Conclusion: A Portable Sanctuary
The “Double Covering” is more than just a fashion choice or a rigid adherence to an old dress code. It is a technology of mindfulness.
The Kippah ensures the wearer never forgets he is a creation. The Hat ensures the wearer never forgets he is a servant of the King.
Together, they create a portable sanctuary. Whether walking down a busy street in Brooklyn or praying in Jerusalem, the double covering creates a private spiritual space, a “tent of meeting” between the man and his Maker, reinforcing the idea that awe requires layers.
FAQ: Nuances of the Hat
Q: Do Modern Orthodox Jews wear hats? A: Generally, no. Modern Orthodoxy typically relies on the ruling that in Western society, wearing a hat is no longer required for formal respect (just as people don’t wear hats to meet the President anymore). For them, a nice Kippah and a respectful demeanor fulfill the Halakhic requirement.
Q: Why do they wear the hat jacket even in the summer? A: Because the “Fear of Heaven” and the requirement for formal dress during prayer does not change with the weather. It is a sacrifice of comfort for the sake of reverence (Kavod).
Q: Is the hat holy? A: No. Unlike Tefillin or a Torah scroll, the hat itself has no intrinsic holiness. If it falls on the floor, it is picked up, but it does not require fasting or special rituals. It is a tool for holiness, not a holy object itself.
