Introduction: A Silent Revolution
For two millennia, the visual landscape of the synagogue was starkly divided: men covered their heads, and women (if married) covered their hair. The Kippah was the ultimate signifier of Jewish masculinity—a badge of male obligation to prayer and study.
Today, walk into a Reform temple in New York, a Conservative synagogue in Los Angeles, or a Reconstructionist havurah in Philadelphia, and that visual binary has collapsed. Women—rabbis, cantors, and lay leaders—are increasingly wearing Kippot.
This is not merely a fashion statement. It is a profound theological assertion. It is the result of a decades-long struggle for egalitarianism, posing the question: If the Kippah represents reverence for God, is that reverence the exclusive domain of men?
This article explores the history, the controversy, and the beautiful evolution of the female head covering in liberal Judaism.
The Historical Context: Modesty vs. Ritual
To understand why women wearing Kippot is revolutionary, we must understand why they didn’t wear them historically.
In traditional Halakha (Jewish Law), there are two distinct types of head coverings, which often get confused:
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Kisui Rosh (Covering the Head): This is an obligation for married women to cover their hair for reasons of Tzniut (modesty). This was traditionally done with a scarf (tichel), a hat, or a wig (sheitel). It is about privacy and marital status.
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Kippah (The Ritual Covering): This is an obligation for men to acknowledge the Divine presence. It is about awe (Yirah) and ritual status.
For centuries, women did not wear Kippot because they were exempt from time-bound positive commandments (like public prayer at specific times). Since they weren’t leading the service, they didn’t wear the “uniform” of the service. Furthermore, the prohibition of Beged Ish (wearing a man’s garment) created a barrier to women adopting male ritual clothing.
The Egalitarian Shift: “If I Do the Mitzvah, I Wear the Uniform”
The change began in earnest in the 1970s and 80s with the rise of second-wave feminism and the ordination of female rabbis (Sally Priesand in Reform, Amy Eilberg in Conservative).
As women fought for the right to read from the Torah, lead services, and be counted in a Minyan (quorum), a logical inconsistency arose.
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If a woman stands on the Bimah (podium) to perform the exact same holy act as a man, why is her head bare?
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Does an uncovered head imply a casualness that contradicts the holiness of the moment?
The Conservative (Masorti) Argument
In the Conservative movement, which values Halakhic process, the argument was often framed around obligation. If women are voluntarily accepting the obligation of prayer, they should accept the accompanying obligation of the head covering.
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At the Jewish Theological Seminary (JTS) and the Ziegler School, wearing a Kippah eventually became the norm (and often a requirement) for female rabbinical students. The logic: You cannot lead a congregation in prayer without modeling the posture of reverence.
The Reform Argument
In the Reform movement, which emphasizes personal autonomy, the Kippah was never “required” for men or women. However, it became a symbol of inclusivity.
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For Reform women, adopting the Kippah was a way to say, “I am a full citizen of the Jewish people.” It was a rejection of the idea that spiritual seriousness is a male trait.
The Aesthetics of Change: From Black Velvet to Beaded Wire
When women first started wearing Kippot, they often wore traditional male styles—black satin or knitted/srugah. However, a desire to avoid the prohibition of “wearing men’s clothing” led to a creative explosion in Judaica.
Women began designing head coverings that served the function of a Kippah but adhered to a feminine aesthetic. This gave rise to:
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The Buchari: Large, embroidered, colorful hats that look gender-neutral or feminine.
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The Wire & Bead: Perhaps the most iconic “female Kippah.” These are made of wire and beads, sitting on the crown of the head like a piece of jewelry. They are distinctly not male garments, solving the Beged Ish problem while fulfilling the ritual requirement.
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The Lace Kippah: Small, doily-like coverings that pin into the hair, blending softness with tradition.
Challenges and Backlash
The road to the “Female Kippah” was not smooth. The practice faced criticism from two opposing sides:
1. The Traditional Critique: Orthodox critics viewed women in Kippot as a provocative violation of tradition—an attempt to erase gender distinctions that are foundational to Torah law. It was seen as imitating men rather than elevating womanhood.
2. The Feminist Critique: Surprisingly, some older Jewish feminists resisted the Kippah. Their argument was: Why should we adopt a male symbol to be considered holy? Why can’t we create our own symbols? They felt that wearing a Kippah was capitulating to a patriarchal standard where “Male = Normal/Holy.”
The Current Reality: A Normalized Symbol
Today, in 2024, the debate in non-Orthodox circles has largely settled.
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In Ritual Leadership: It is now standard expectation for female clergy in Conservative and Reconstructionist spaces to wear a head covering. In Reform spaces, it is common, though not universal.
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The Bat Mitzvah Girl: It is increasingly common for Bat Mitzvah girls to wear a Kippah during their service, signaling that they are taking on the “yoke of the commandments.”
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The Pews: While still less common than men, many laywomen in egalitarian synagogues now wear Kippot to signal their active participation.
The Theological Victory
The ultimate victory of the women’s Kippah movement is that it decoupled the “Fear of Heaven” (Yirat Shamayim) from gender.
It established that Humility is a human virtue, not a male one. By covering their heads, women in Liberal Judaism are making a public statement: We, too, stand in awe. We, too, are commanded. We, too, are under the dome of God’s presence.
FAQ: Women and Head Coverings
1. Do Orthodox women ever wear Kippot? Generally, no. Orthodox women cover their hair after marriage (with wigs, hats, or scarves) for modesty, but they do not wear a Kippah (a ritual disc) for prayer. Doing so would be seen as a deviation from tradition and politically provocative.
2. Is a lace doily considered a Kippah? In liberal circles, yes. Any head covering worn for the specific purpose of ritual reverence counts as a Kippah, regardless of the material.
3. Do I have to wear one if I visit a Reform/Conservative synagogue? If you are a woman visiting:
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Reform: It is almost always optional.
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Conservative: It is usually optional for laypeople, but if you are given an honor (aliyah) on the Bimah, you may be asked to wear one (or a lace covering).
