וְדָוִ֡ד עֹלֶה֩ בְמַעֲלֵ֨ה הַזֵּיתִ֜ים עֹלֶ֣ה ׀ וּבוֹכֶ֗ה וְרֹ֥אשׁ לוֹ֙ חָפ֔וּי וְה֖וּא הֹלֵ֣ךְ יָחֵ֑ף וְכָל־הָעָ֣ם אֲשֶׁר־אִתּ֗וֹ חָפוּ֙ אִ֣ישׁ רֹאשׁ֔וֹ וְעָל֥וּ עָלֹ֖ה וּבָכֹֽה׃
און דוד איז אַרױפֿגעגאַנגען מיט דעם אַרױפֿגאַנג פֿאַר הר-הזֵיתים, אַרױפֿגעגאַנגען און געװײנט, און זײַן קאָפּ איז געװען פֿאַרדעקט, און ער איז געגאַנגען באָרװעס; און דאָס גאַנצע פֿאָלק װאָס מיט אים האָבן פֿאַרדעקט איטלעכער זײַן קאָפּ, און זײ זײַנען אַרױפֿגעגאַנגען, און אַרױפֿגײענדיק געװײנט.
Mishneh Torah, Rest
It is forbidden to wear shoes and sandals even on one [of] his feet. But it is permissible to go out with a sandal of cork, or of reed or [of that] that which is similar to them. One may wrap a cloth around his feet and go out with it; for the hardness of the earth surely reaches his feet and he feels that he is barefoot. Even though infants are permitted with regards to eating, drinking, washing, and anointing, we prevent them from [wearing] shoes and sandals.
Ta'amei HaMinhagim
The final notebook:
And one needs to cover the head: See Taz 3 on [Shulchan Arukh, Orach Chaim] Section 8, that one should be careful and not be bareheaded even outside of prayer [times], since the people understand it as lightheadedness and licentiousness. And it is fully forbidden now that it has become a practice among the idolaters always, as soon as they sit down, to remove the hat. And, if so, it is included in the category of and you shall not follow their customs [Leviticus 18:3], see there. And at the end of Shabbat [156b], "Cover your head so that you will have the fear of Your master upon you." And likewise, in Kiddushin 33a, "A certain man passed before him and did not cover his head. They said, 'How rude is this man, etc.'" And it is found in Tractate Kallah about a certain infant who passed by the elders and his head was uncovered [that] Rabbi Eliezer said he was a mamzer, and Rabbi Yehudah said he was the son of a menstruant, and Rabbi Akiva said that he was a mamzer and the son of a menstruant. So he asked his mother, and she admitted to him that it was so. Hence one should distance himself from this more than from their other practices, see there.
And see Bekhor Shor (Shabbat), who wrote, "I have seen those that are exacting, [that] even in the bathhouse, they place a cloth over the head. And I have practiced this from my youth," see there, and also see below in the addenda to Paragraph 249.
And in the book, Tzemach David, Part II, in the Fourth Millenium, he wrote, and these are his [words]: At the beginning of the Greek empire, there was a sage in Athens, the city of wisdom, and some say in Rome, and he would expound in public that people should remove their hats from upon their heads when they were working. And his reason was that earlier, the greatest humility was from those who would walk barefoot, like the matter that is stated, and he was walking barefoot (II Samuel 15:30). But since the head is more honored than the feet, there is more humility in showing the head than from showing the feet. And it is from this that the custom spread that someone lesser than his fellow, or even similar to him, should humble himself by showing and baring his head. However, this custom is only [found] among the Christians and not with anyone besides them. To here [are his words].
And one needs to cover the head: See Taz 3 on [Shulchan Arukh, Orach Chaim] Section 8, that one should be careful and not be bareheaded even outside of prayer [times], since the people understand it as lightheadedness and licentiousness. And it is fully forbidden now that it has become a practice among the idolaters always, as soon as they sit down, to remove the hat. And, if so, it is included in the category of and you shall not follow their customs [Leviticus 18:3], see there. And at the end of Shabbat [156b], "Cover your head so that you will have the fear of Your master upon you." And likewise, in Kiddushin 33a, "A certain man passed before him and did not cover his head. They said, 'How rude is this man, etc.'" And it is found in Tractate Kallah about a certain infant who passed by the elders and his head was uncovered [that] Rabbi Eliezer said he was a mamzer, and Rabbi Yehudah said he was the son of a menstruant, and Rabbi Akiva said that he was a mamzer and the son of a menstruant. So he asked his mother, and she admitted to him that it was so. Hence one should distance himself from this more than from their other practices, see there.
And see Bekhor Shor (Shabbat), who wrote, "I have seen those that are exacting, [that] even in the bathhouse, they place a cloth over the head. And I have practiced this from my youth," see there, and also see below in the addenda to Paragraph 249.
And in the book, Tzemach David, Part II, in the Fourth Millenium, he wrote, and these are his [words]: At the beginning of the Greek empire, there was a sage in Athens, the city of wisdom, and some say in Rome, and he would expound in public that people should remove their hats from upon their heads when they were working. And his reason was that earlier, the greatest humility was from those who would walk barefoot, like the matter that is stated, and he was walking barefoot (II Samuel 15:30). But since the head is more honored than the feet, there is more humility in showing the head than from showing the feet. And it is from this that the custom spread that someone lesser than his fellow, or even similar to him, should humble himself by showing and baring his head. However, this custom is only [found] among the Christians and not with anyone besides them. To here [are his words].