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The use of gloves features prominently in several halachic discussions. In a previous article, we examined the requirement for a groom to place the ring directly on the bride’s finger. A number of authorities rule that the ring must be placed directly on the bride’s finger without any interposition. As such, a bride should not wear gloves under the chuppa as there might be an interposition between the ring and her finger.1 So, too, when it comes to divorce: A woman should not be wearing gloves or have anything else in her hands when her husband hands her the get.2

As mentioned, the Divrei Malkiel3 takes issue with the suggestion that gloves are a forbidden interposition between the ring and the finger. He notes that although it has become universal practice for a groom to betroth his bride with a ring, there is actually no halachic requirement to do so. Indeed, a groom may betroth his bride with money or any object of value among other methods as well.4 In fact, there isn’t even a requirement for the object of betrothal to be placed in the bride’s hand. As such, although he strongly opposes wearing gloves as part of the bridal attire, he rules that if the ring was placed on the glove and not directly on her finger, the betrothal is nevertheless valid.5

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While it may not be halachically forbidden for a bride to wear gloves at the chuppa, there are several reasons why it is frowned upon. One reason is that the custom of using a ring at the wedding ceremony is intended to represent the relationship, the bond, between the bride and groom. The ring is also intended to correspond to the tefillin straps that are wound upon a man’s finger. Just as the tefillin straps, which represent the bond between G-d and the Jewish people, should be wound directly upon the finger without any interposition, so too, the wedding ring should be placed directly upon the bride’s finger without any interposition.6 Furthermore, placing the ring directly upon the bride’s finger is a centuries-old sacred tradition that should not be marginalized to conform with current bridal fashions.7

We also find in the Talmud that wearing gloves when performing a mitzvah is a sign of irreverence and disrespect. This is true even if one’s hands will get dirty while performing the mitzvah and one wants to wear gloves just to keep them clean.8 It is reported that there was once a Kohen who would wear silk gloves when he performed the service in the Beit HaMikdash so that his hands would not be soiled by the blood of the sacrifices. The Sages strongly criticized him for this practice due to the requirement that the Kohen’s hands must come into direct contact with the utensils he uses to perform the service. These silk gloves were considered to be a forbidden interposition between his hands and the utensils. Additionally, the Kohen’s preoccupation with the possibility of getting blood on his hands as part of the service was considered to be disrespectful toward the blood and the service, both of which are considered to be holy.9

Even nowadays, there are mitzvot that one should not perform while wearing gloves. In some instances, one might not have properly fulfilled the mitzvah if one was wearing gloves (or if there was some other type of interposition on one’s hands) while performing it.10 For example, one should not wear gloves when shaking the lulav and etrog, as many authorities consider this to be an interposition between one’s hands and the lulav and etrog.11 So too, a shochet should not wear gloves when shechting12 nor when checking an animal for treifot.13 A mohel should not wear gloves when performing a brit,14 and a sofer should not wear gloves when writing a sefer Torah.15

A recurring example of a mitzvah that one should not perform while wearing gloves is prayer. Just as one does not stand before distinguished people while wearing gloves, one should not stand before G-d in this manner.16 One should also not wear gloves when reciting a blessing over food.17 It is also suggested that wearing gloves conveys that one is an individual of status, an attitude that is inappropriate when standing before G-d in prayer.18 Nevertheless, it is permitted to wear gloves in most of the situations discussed above if they are needed to protect one’s hands from the cold, and the like.19

Some authorities rule that one may not wear gloves on Shabbat in a place that does not have an eruv, lest one remove them and accidentally carry them. Nevertheless, common custom is to be lenient, especially if it is very cold outside.20 In the event that one has no water to wash one’s hands for bread, one may eat the bread while wearing gloves or otherwise wrapping one’s hands in a way that ensures that they won’t come in contact with the bread.21 In extenuating circumstances, a husband and wife may be permitted touch each other during the niddah period if they are wearing gloves.22 One should not shake hands with members of the opposite sex even if one or both parties are wearing gloves.23 There is some discussion as to whether one who sleeps with gloves on is required to wash netillat yadayim when awakening in the morning.24 One who must touch something revolting should be sure to wear gloves when doing so.25

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  1. Pitchei Teshuva, EH 27:1 Pri Hasadeh 1:93.
  2. EH 139:14.
  3. Divrei Malkiel 5:206.
  4. Kiddush 2a.
  5. See also Aruch HaShulchan, EH 27:4; Ben Ish Chai, Shoftim, Rivevot Ephraim 8:578, and Rivevot V’yovlot 2:181.
  6. Regarding winding Tefillin straps over watches and rings, see Piskei Teshuvot 27:9.
  7. Sheilat Shalom 124, Beit David 179.
  8. Pesachim 57a.
  9. Keritut 28a, Rashi.
  10. Sukka 37a.
  11. Rivevot Ephraim 1:421:26.
  12. Igrot Moshe, YD 2:16.
  13. Knesset Yechezkel 43. In addition to wearing gloves possibly being disrespectful to the mitzvah, in this case, there is the added reason that the one checking the animal has to be able to feel every possible cut, hole, or bump, which is not possible when wearing gloves.
  14. Chelkat Yaakov YD 148. But see Sefer Otzar Habrit 3:8:14; Chashukei Chemed, Pesachim 57.
  15. Pitchei Teshuva, YD 271:19.
  16. Bach, OC 91:1; Magen Avraham 91:5; Aruch Hashulchan, OC 91:7; Kaf Hachaim (Palagi) 11:30.
  17. Magen Avraham 167:10, 178:6; Kaf Hachaim, OC 206:32; Rivevot Ephraim 8:578:1.
  18. Nata Sorek, OC 6.
  19. Ishei Yisrael 10:4; Halichot Shlomo 2:18; Avnei Derech 1:11.
  20. OC 301:37; Mishna Berura 301:138-141; Aruch Hashulchan, OC 301:105.
  21. Mishna Berura 163:4; Aruch Hashulchan, OC 163:2; Tzitz Eliezer 8:7:6. See also Siddur Ba’al Hatanya, Netilat yadayim 22.
  22. Pitchei Teshuva, YD 195:17; Chemdat Shaul 43; Shiurei Shevet Halevi 195:15:1; Badei Hashulchan 195:176.
  23. Sefer Chassidim 1090.
  24. Rivevot Ephraim 8:471:1; Rivevot V’yovlot 2:181.
  25. Kaf Hachaim, YD 116:70.
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Rabbi Ari Enkin
Rabbi Ari Enkin, a resident of Ramat Beit Shemesh, is a researcher and writer of contemporary halachic issues. He teaches halacha, including semicha, one-on-one to people all over the world, online. He is also the author of the “Dalet Amot of Halacha” series (9 volumes), the rabbinic director of United with Israel, and a rebbe at a number of yeshivot and seminaries. Questions and feedback are welcomed: [email protected].