With regard to the same issue, Rabbi Yehoshua ben Levi says: It is prohibited for a person to walk even four cubits with an upright posture, which is considered an arrogant manner, as it is stated: “The entire world is full of His glory” (Isaiah 6:3). One who walks in an arrogant manner indicates a lack of regard for the glory and honor of God that is surrounding him, and thereby chases God from that place, as it were. The Gemara relates: Rav Huna, son of Rav Yehoshua, would not walk four cubits with an uncovered head. He said: The Divine Presence is above my head, and I must act respectfully.
And from that which transpired to Rav Naḥman bar Yitzḥak as well it can be derived that there is no constellation for the Jewish people, As Chaldean astrologers told Rav Naḥman bar Yitzḥak’s mother: Your son will be a thief. She did not allow him to uncover his head. She said to her son: Cover your head so that the fear of Heaven will be upon you, and pray for Divine mercy. He did not know why she said this to him. One day he was sitting and studying beneath a palm tree that did not belong to him, and the cloak fell off of his head. He lifted his eyes and saw the palm tree. He was overcome by impulse and he climbed up and detached a bunch of dates with his teeth. Apparently, he had an inborn inclination to steal, but was able to overcome that inclination with proper education and prayer.
(ו) אסור לילך בקומה זקופה ולא ילך ד' אמות בגילוי הראש...
(6) It is forbidden to walk in an [overly] upright posture, and one should not walk [a distance of] four amot with the head uncovered (out of respect for the Divine Presence)...
(ג) יש אומרים שאסור להוציא הזכרה מפיו בראש מגולה וי"א שיש למחות שלא ליכנס בב"ה בגלוי הראש:
(3) There are those that say that it is forbidden to bring remembrance from one's mouth [i.e. say God's name] with an uncovered head. And there are those that say that one should protest against entering a synagogue with an uncovered head.
(ד) כובעים [קפיל"ה בלעז] הקלועים מקש חשיבא כסוי אבל הנחת יד על הראש לא חשיבא כסוי ואם אחר מניח ידו על ראשו של זה משמע דחשיבא כסוי:
(4) Caps ["kapilah" in the language of this country], and the woven straw hats, are considered covering. But placing one's hand on the head is not considered covering. If another person places their hand on one's head, this is considered covering.
Chatam Sofer
“Once the Gentiles have established as a religious practice to be bareheaded and to honour their worship thus, the same becomes prohibited for us according to the letter of the law… This custom was established for them with respect to males, but not females.”
(ה) והנה בארנו בחיבורנו הגדול שהקפת 'פאת ראש ופאת זקן' אסור מפני שהוא תיקון 'כמרי עבודה זרה'. והיא הסיבה גם כן לאיסור ה'שטענז' כי כן היה תקון הכמרים גם כן היו מקבצים בין הצומח ובעל החיים בלבוש אחד והיה חותם אחד מן המוצאים בידו - תמצא זה כתוב בספריהם:
(5) We have explained in our large work that it is prohibited to round the corners of the head, and to mar the corners of the beard, because it was the custom of idolatrous priests. For the same reason, the wearing of garments made of linen and wool is prohibited: the heathen priests adorned themselves with garments containing vegetable and animal material, whilst they held in their hand a seal made of a mineral. This you find written in their books.
Rabbi Akiva says: There is no need for this proof, as the requirement of four compartments can be derived from the word totafot itself: The word tat in the language of the Katfei means two, and the word pat in the language of Afriki also means two, and therefore totafot can be understood as a compound word meaning: Four. The baraita therefore indicates that Rabbi Yishmael holds that not the vocalization but rather the tradition of the manner in which the verses in the Torah are written is authoritative.
(יג) סֵפֶר תּוֹרָה תְּפִלִּין וּמְזוּזוֹת שֶׁכְּתָבָן אֶפִּיקוֹרוֹס יִשָּׂרְפוּ. כְּתָבָן כּוּתִי אוֹ יִשְׂרָאֵל מוּמָר אוֹ מוֹסֵר בְּיַד אַנָּס אוֹ עֶבֶד אוֹ אִשָּׁה אוֹ קָטָן הֲרֵי אֵלּוּ פְּסוּלִין וְיִגָּנְזוּ שֶׁנֶּאֱמַר (דברים ו ח) ״וּקְשַׁרְתָּם״ (דברים ו ט) ״וּכְתַבְתָּם״ כָּל שֶׁמֻּזְהָר עַל הַקְּשִׁירָה וּמַאֲמִין בָּהּ הוּא שֶׁכּוֹתֵב. נִמְצְאוּ בְּיַד אֶפִּיקוֹרוֹס וְאֵינוֹ יוֹדֵעַ מִי כְּתָבָן יִגָּנְזוּ. נִמְצְאוּ בְּיַד כּוּתִי כְּשֵׁרִים. וְאֵין לוֹקְחִין סְפָרִים תְּפִלִּין וּמְזוּזוֹת מִן הַכּוּתִים בְּיוֹתֵר עַל דְּמֵיהֶם שֶׁלֹּא לְהַרְגִּיל אוֹתָן לְגָנְבָן וּלְגָזְלָן:
(13) A scroll of the Law, Tephillin, or Mezuzoth written by a heretic must be burnt. If written by a Samaritan, by a Jew converted to another faith, by one who surrenders Israelites to tyrants, by a slave, woman or minor, they are unfit for use, and must be hidden; for it is said, "And thou shalt bind them", "And thou shalt write them". The implication is that only that person is qualified to write them, who is charged with the duty of putting on Tephillin and believes in the obligation. If they are found in the possession of a heretic, and it is not known who wrote them, they should be hidden. If found in the possession of a Samaritan or non-Israelite, they are fit to be used. Scrolls of the Law, Tephillin and Mezuzoth are not to be bought from non-Israelites for more than their value, so as not to accustom the latter to steal these holy articles or take them by force.
(ד) ינעול מנעל ימין תחלה ולא יקשרנו ואח"כ ינעול של שמאל ויקשרנו ויחזור ויקשור של ימין: הגה ובמנעלי' שלנו שאין להם קשירה ינעול של ימין תחל' (תוס' פ' במה אשה דס"א):
(ה) כשחולץ מנעליו חולץ של שמאל תחלה:
(4) One should put on the right shoe first and not fasten it, then after that put on the left one and fasten it, and return and fasten the right one. Rem"a: And in the case of our shoes which do not have a fastening, one puts the right one on first. (Tosafot)
(5) When one takes off one's shoes, one takes off the left one first.