Volume 67, Issue 3

Lack of Kippahs Raise Important Questions

by Jamie S. Hirsch

Josh* is a 21-year-old Yeshiva College junior majoring in economics.  Like many undergraduates, he is enrolled in a morning Judaic program, attends five afternoon classes, and just “chills out” at night watching TV between study stints.  Though dressed more casually than many students – he is partial to comfortable jeans – Josh is hardly conspicuous in Judaic classes.  But for all his blending in, Josh, and students like him, is currently the subject of conversations amongst many students, faculty, and administrators.

Outside the classroom, Josh sports a small, yet significant, adjustment to his guise.  He removes his yarmulke – something he wears to class purely out of “respect for the institution” – walks around campus and even sits down to a meal without a head covering.  In fact, most of Josh’s day is spent without a yarmulke, save for the three hours of Judaic classes.

Here’s the issue that Yeshiva fails to confront: Josh is not a loner.

Though a rarity only five-years-ago, a recent increase in the number of students arriving at Yeshiva from amazingly diverse backgrounds has led to more students who prefer a bare head to a yarmulke.  Seldom recognized as halachah in the strictest sense of the word, most Yeshiva students consider yarmulkes a universally accepted Jewish custom, and stripping it off one’s head is certainly taboo in most circles.  The proliferation of students without yarmulkes has thus led to a trend, which according to Mashgiach Ruchani Rabbi Yosef Blau, “reflects the increased polarization on campus.”  This issue has highlighted “two extremes... two different points of view,” says one administrator.  “There are two camps living together.”  Although concerned, Yeshiva officials have been sluggish in tackling the issue of yarmulkes on campus; they have been even slower in addressing the underlying dilemma.

The diverse backgrounds of students who do not wear yarmulkes are reflected in their motivations for neglecting the traditional Jewish head covering.  While many students simply “don’t care,” others hardly consider the issue.  And while there are those who insist it doesn’t suit their religious level, some abandon what’s commonly considered a “Jewish association symbol” in opposition to modern religious institutions.  Additionally, a growing contingent of Sephardim and other students who grew up unaccustomed to a tradition that most students find natural, has added to the general concern.

“A kippah is a reflection of your religious stance,” explains Josh.  “I wear it to Jewish Studies out of respect.  Otherwise, it’s not for me.”  He insists though, “it’s not such a big deal… it’s just what you’re used to.”  Like many students who reject yarmulkes because “I didn’t wear it growing up,” Josh was born into a non-religious house and grew up in a modern family.  However, he adds, “I hope I don’t bother anyone, but it shouldn’t be an issue.”

Apparently some students are indeed upset by the lack of yarmulkes on some peoples’ heads.  Etan, a YC senior, recently yielded to popular sentiment by donning a yarmulke after a peer approached him and “was offended by my not wearing one.”

Elucidating the insulted student’s rationale, Rabbi Daniel Rapp, Assistant Dean of the Stone Beis Midrash Program, Isaac Breuer College, and the James Striar School, asserts that a yarmulke acts as a form of identification within a group and is “a big deal.”  If a student resolves to ditch the yarmulke, “it makes a very strong statement.”  Additionally, and far more importantly in Rapp’s eyes, many students on the “fringe” of Jewish observance – a surprisingly high percentage of the student body, according to some estimates – may be negatively swayed by friends who refuse to wear yarmulkes.  Although many people point to the differences between MYP and JSS, “there’s no schism between them,” Rapp maintains.  “The major issue lies in a conflict between JSS and JSS.”  Ba’alei Teshuva who sacrificed a great deal to become religious are lumped together with students who are rebellious or simply indifferent.  This results in a conflict between the two outlooks, with newly religious, yet susceptible, students often succumbing to the disinterested behavior.

JSS is designed for devoted students with little Jewish background.  Accepting uncaring students into the school causes many problems, says one JSS official.  “Truth be told, should we accept some of these students to YU at all?” he asks.  “Yeshiva is not set up as a kiruv organization for [wayward students] and it’s therefore currently unclear.”  While he admits that Yeshiva could theoretically institute a kiruv program – “which would be a great service to Klal Yisrael” – no decision has been made, and JSS is therefore suffering as a result.

Etan admits that the primary reason for his previously uncovered head was indifference and a lack of thought.  In fact, although he continues to avoid contemplating the issue, he understands the importance that yarmulkes hold on campus – namely encouraging unity.  Oddly enough, Etan notes, yarmulkes currently serve to promote a “separatist mentality.  Between the srugis, velvet, and suede kippahs,” there really isn’t any harmony.

Though he admits that a yarmulke should act as a unifying force on campus, “kippahs are the least of YU’s problems.  If the administration wants to set an example, why is there no communication?” he asks.  “At YU there’s a yeshiva aspect; the Roshei Yeshivot are supposed to unify the school and they should be meeting with the students.”

Specifically addressing Etan’s concerns, Senior University Dean of Students, Dr. Efrem Nulman, explains the clandestine tactics that administrators use in bringing students closer to the institution.  Various faculty members approach students in a “menschlech” way, “treating them appropriately, while asking them to respect the environment as a yeshiva,” says Nulman.  He emphasizes the importance of keeping encounters secret in order to protect students’ privacy while making the connection more effective.

Contrary to Nulman’s supposedly effective approach, one perturbed administrator points out a major dispute amongst the various Judaic schools regarding rebellious students.  Regardless of what others might say, he begins, “Yeshiva has no policy and no approach to deal with students [who don’t wear yarmulkes].”  Mazer Yeshiva Program officials blame the James Striar School for the rebellious students, while JSS faculty eagerly note that copious students enrolled in MYP sleep until three o’clock.  Ultimately, the administrator continues, “the Judaic schools turn to [the Office of] Admissions and fault them for accepting improper students.”

Differences and disputes aside, Nulman maintains that regardless of personal feelings about religion and Yeshiva, all students on campus should don a yarmulke out of respect for the institution.

But what “respect” exactly?  Certainly not reverence for the secular university.  Alternatively, the bulk of dissenters conform during shiur and Judaic classes, typically “out of respect for the institution.”  Indeed, many students claim that it’s enough to cover their head solely in the morning while removing it for secular classes.

Recently, an journalist visited the Wilf Campus in search of material for a book about religious institutions.  What she found – and conveyed to members of the Yeshiva administration – although shocking to some, confirmed the suspicions of much of the Yeshiva community.

Comparing Yeshiva with Jesuit and Christian universities, the author suspected to find a tight relationship between the religious and secular facets.  What surprised her was the partition between the two sides; most students recognize two distinct colleges on the Wilf Campus – one for the morning, and another for the afternoon and evening.

This, according to many administrators, is precisely the problem plaguing Yeshiva.  Because students don’t perceive holiness in their secular studies, they “don’t identify the college as Jewish,” explains Rapp.  “Instead of integration, we separate the yeshiva and the university.”  Compounding this problem, many Jewish members of the Yeshiva faculty and administration do not wear yarmulkes, a practice unheard of in the past.  “The atmosphere has shifted,” laments Blau, “and people no longer see [yarmulkes] as necessary.”  If professors wore yarmulkes, then many students would follow, adds a yarmulke-wearing Jewish administrator.  “Because they don’t, it has a definite, negative effect.”  An effect that, Blau adds, polarizes the campus.

“There’s not necessarily a ‘polarization’ as much as there are different types of students… but we always had different types of students [at Yeshiva],” asserts Nulman.  Indeed, he points to a study completed “six- or seven-years-ago,” revealing that the views of Yeshiva students are similar regardless of their diverse appearances.

Student outlooks may have changed considerably over the last six or seven years, however.  Together with the students who fill an already packed Beis Medrash, are students who admit that their religious observance is not necessarily Orthodox.

Contrary to many students’ naive misconceptions, some undergraduates on campus are in fact not “religious.”  One Jewish administrator, who deals with students on a regular basis, notes that he has approached students about their wearing yarmulkes, only to be told, “I’m not religious.”  Then why attend Yeshiva?  Two popular reasons are often given: “I’m only here because my father insisted,” and “I feel more comfortable around Jews.”  (Additionally, Rapp conjectures, Yeshiva is now ranked number 40, and students are being attracted by the value of the degree, irrespective of religious value.)  The administrator observes, “There are a surprisingly large number of students who are frank about their lack of religious beliefs.  A fair estimate would be that a full 5 percent of the student body isn’t frum.” Others administrators, in fact, have estimated that this number is probably closer to 25 percent.

Etan’s friend, Mark, opines, “I don’t wear a kippah both off and on campus because people make stereotypes based on first impressions.”  By wearing a yarmulke, “I feel phony because I’m projecting myself as someone I’m not.”

Although Mark conforms in Judaic classes, it is merely a show of respect for the institution.  “A yarmulke is different for each person.  There are different materials, types, and colors that are used as identification,” he explains, unknowingly alluding to Etan’s rhetoric.  “So too for me that I don’t want to wear a kippah.  It’s my identification.”

So what’s wrong if someone doesn’t wear a yarmulke?  Nothing, according to Mark.  Indeed, he advocates – in sharp contrast to Blau’s view – a representation of diversity: “A heterogeneous campus experience is beneficial,” he asserts.  Many students on campus, some with only modest backgrounds in Judaism, desire a Jewish institution where they are free to express their religious beliefs unchecked.  “This leads to a constructive campus religiously and secularly,” both Etan and Mark conclude.

Mark later confides that he is not internally compliant with Orthodox Judaism “completely,” and so “why just have the false external image?”

In order to promote a unified environment on campus, one Yeshiva official admits that they considered instituting a policy mandating yarmulkes on campus.  However, there exists an inherent church-state issue.  “YU is federally funded and must function as a university,” and it is therefore illegal to force yarmulkes onto students’ heads, he notes.

Several students at the Max Stern Athletic Center agree to share their views about mandatory yarmulkes between bites of a corned beef sandwich.  “YU shouldn’t have a rule [about yarmulkes], because people come from different backgrounds,” says Yair.  “No one has any business telling people what to do,” though he does agree that one should don a yarmulke for Judaic classes as a sign of respect.  “I know I’m supposed to wear a kippah, but I don’t feel comfortable wearing one... No one has any right to force it upon me,” he adds.

Yair continues to describe a confrontation with an administrator about this very issue.  He was told to wear a yarmulke and became enraged, yelling, “How can you tell me what to do?  I’m allowed to do whatever I want.”

Like most students who don’t wear yarmulkes, John, adding to Yair’s thoughts, says, “I don’t do anything on purpose to spite anyone, but I respect God in my own way.”  The bottom line, John admits, “You do whatever you feel most comfortable with.”

Yair chimes in, “You do religion for yourself, and you therefore don’t do anything to conform.”  Echoing Mark’s opinion, he adds, “There are diverse people at YU, and it’s good for people to see the diverse backgrounds because many people are very sheltered.”

However, Nulman, Rapp, Blau, and many other Yeshiva administrators believe it integral that students adhere to a basic form of Jewish identification on campus.  Rapp espouses his proposal on this sensitive issue: Create a standardized dress code for all students and faculty, compelling all males to wear some type of head covering.  If it is indeed illegal, then Yeshiva should take the case to trial rather than succumb to pressure.  “Even if they ultimately lose, they make a strong statement about yarmulkes and Judaism at YU,” he concludes.

*In order to respect the privacy of the students quoted, all names have been changed.

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