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."
