Is it permissible to
answer "Amen" when one's head is uncovered?
This question occasionally arises in the morning, when a person removes
his Kippa in order to properly position his Tefillin Shel Rosh, and he hears a
Beracha recited during those moments when his Kippa is off. Another example is a person who hears a
Beracha in the barbershop while taking a haircut. Is he allowed to answer "Amen"?
Some thought to forbid
responding "Amen" bareheaded in light of the Gemara's teaching (Berachot 53b)
that one who answers "Amen" to a Beracha is deemed greater than the person who
recited the Beracha. The explanation
given is that "Amen" in Gematria equals 91 – the combined Gematria of the
divine Name "Havaya" (spelled Yod, Heh, Vav and Heh) and Adnut (spelled Alef,
Dalet, Nun and Yod). Hence, answering
"Amen" – which represents the combination of these two Names – is greater than
reciting a blessing, which consists of only one of these two Names
(Havaya). Seemingly, if it is improper
to recite a Beracha bareheaded, we might assume that it is certainly improper
to answer "Amen" bareheaded.
In truth, however,
this is incorrect. Certainly, if one has
the possibility of covering his head to answer "Amen" and does not, then he
acts improperly. But if a person finds
himself in a situation where he hears a Beracha while his head is bare – as in
the situations described – then it is preferable for him to answer 'Amen"
bareheaded than to remain silent without responding to the Beracha. This resembles the Halacha concerning proper
attire for prayer. While one is of
course required to dress himself in an appropriate manner before praying, if,
for whatever reason, one is unable to, he should nevertheless pray, rather than
refrain from praying due to his unseemly attire.
The Poskim also
address the question of whether one may greet his fellow with the word "Shalom"
while his head is uncovered. The Gemara
(Shabbat 10a) brings the opinion of Ula that one may not extend such a greeting
in the bathhouse, because "Shalom" is a Name of G-d, and the Shulhan Aruch
rules accordingly. We might thus assume
that one should avoid extending this greeting while bareheaded, as well, such
as when taking a haircut.
Hacham Ovadia Yosef,
however, ruled that there is room to allow a person to respond to a greeting of
"Shalom" while bareheaded. The Rambam
does not bring Ula's ruling that one may not extend a greeting of "Shalom" in
the bathhouse, as he apparently felt that Ula's position is not accepted as
Halacha. Although the Shulhan Aruch – as
mentioned – indeed codifies Ula's stringent view, several other Poskim followed
the lenient opinion of the Rambam. And,
even according to the Shulhan Aruch's view, it does not necessarily follow that
if Halacha forbids saying "Shalom" in the bathhouse, it is likewise forbidden
to utter this word while bareheaded. In
light of this "Sefek Sefeka" (two uncertainties), Hacham Ovadia maintained that
one who is bareheaded may respond "Shalom" if his fellow greets him.
Rav Moshe Feinstein (1895-1986)
maintained that one should not initiate a "Shalom Alechem" greeting to a fellow
Jew who does not wear a Kippa, as the person will likely respond, "Alechem
Shalom" – uttering the word "Shalom" bareheaded. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995)
ruled leniently, asserting that since the individual without a Kippa has no
intention to utter a Name of G-d, one is not causing him to sin by creating a
situation where he would say "Shalom."
Needless to say, Hacham Ovadia would allow initiating such a greeting to
somebody who does not wear a Kippa, since in his view there is room to permit
uttering "Shalom" bareheaded.
Nevertheless, in deference to Rav Moshe Feinstein's stringent view,
Hacham Ovadia writes that one who wishes to greet his fellow who does not wear
a Kippa should preferably use a greeting other than "Shalom" (such as "Good
morning") so that his fellow will not respond with "Shalom."
It should be noted
that our Sages emphasized the great importance of extending friendly greetings. The Mishna in Pirkeh Abot (4:15) urges us to
greet all people cordially, and this applies even to sinners. Although the verse in Yeshayahu (48:22)
warns, "En Shalom Amar Hashem La'reshaim" – "There is no peace, said G-d, to
the wicked" – this is understood as a reference to the next world. In this world, we are to extend warm,
friendly greetings to all, including the non-observant, and it is important for
them to see religiously-committed Jews acting in a refined, courteous manner. In fact, it is told that when Rav Yaakov
Kamenetsky (1891-1986) would walk in his neighborhood in Monsey, NY, he would
make a point of warmly greeting everyone he encountered, Jew and non-Jew alike. After his passing, several nuns remarked that
Rav Yaakov was the only one who warmly greeted them whenever he passed them –
underscoring the importance of extending friendly greetings to everyone.
Summary: One who
happens to be bareheaded when he hears a Beracha should answer "Amen." Although it is preferable not to say the word
"Shalom" while bareheaded, one may respond to a greeting with "Shalom" if he is
greeted while he is not wearing a Kippa.
When one initiates a greeting to his fellow who does not wear a Kippa,
it is preferable to greet him in such a way that does not elicit a response
with the word "Shalom" (such as "Good morning," as opposed to "Shalom Alechem"),
though strictly speaking, it is permissible to elicit a response of "Shalom."
