הלכה על קידושין 61:19

"A person is forbidden to walk four Amot standing upright, as it is written: 'The whole land is filled with [God's] glory'" (Kidushin 31a). "And anyone that walks standing upright — it is as if he is pushing the legs of the Omnipresence" (Brachot 43b). And the Gemara's intention is not that one should walk hunched over, but rather that one shouldn't walk too straight with his neck outstretched like people with too much pride. And these are the words of the Rambam in the fifth chapter from Hilchot Da'ot, Law 8: "A Talmid Chacham should not walk straight and with an outstrectched neck, like it is written, 'And they went with their throats outstretched.' Also, one should not walk with his heel to his big toe, like women and haughty people, as it is written: 'The women would go with their feet close together'. And one shouldn't run in public areas like the crazies, and shouldn't stoop over like people who suffer from a hunched back, but rather look down, like one who is standing in prayer. And one who is walking in the market should look like he is busy with his business. Also from the stride of a person can it be recognized whether he is wise and full of knowledge or if he is dim-witted. And so said Shlomo in his wisdom: "And also in the way that a fool walks his heart is empty, and he is telling everyone that he is a fool.'"

In order to assess whether women are required to cover their heads when praying or reciting berakhot, we must first clarify the law regarding men. Originally, a few eminent sages practiced the extra pious custom of not walking four amot bareheaded. Rav Huna b. R. Yehoshua is praised for not having walked four amot without a head covering (Shabbat 118b). He said, “Indeed the Shekhina is above my head, so how can I go around with it uncovered?” (Kiddushin 31a). Similarly, the Talmud teaches (Shabbat 156b) that after it was made known to Rav Naḥman bar Yitzḥak’s mother that he would become a thief according to his astrological sign, she was extremely meticulous about keeping his head covered constantly, enabling him to grow in Torah and mitzvot. Once, when his head covering fell, the evil inclination attacked him and his temptation to steal dates from the palm tree overtook him. He then understood his mother’s strictness. In time, this extra pious act became accepted in all of Israel until it became an obligatory custom (SA 2:6).

A woman who wishes to voluntarily fulfill the positive time-bound mitzvot receives reward for doing so, although it is not the same as a man’s reward. As R. Ḥanina states, “Greater is the [reward for] one who is commanded to do and does than one who is not commanded and does” (Kiddushin 31a). Ritva explains that the reason for this is that one who is commanded to perform a mitzva encounters the resistance of his; therefore his reward is greater, as the Sages say, “lefum tza’ara agra” (according to the torment is the reward) (m. Avot 5:23).

From the laws of the commandment is that which they, may their memory be blessed, said (Kiddushin 31a). "To what point is the reverence of father and mother? That even if they strike him and they spit in his face, he does not embarrass them." And even so, the sages commanded (Moed Katan 17a) a person not to strike his adult son, since there is in the thing [a possible violation of], "do not put a stumbling block in front of the blind" (Sefer HaChinukh 232) - (lest he kick his father, and it will be he that made him stumble - Rashi there). And we excommunicate someone for that. And they, may their memory be blessed, said (Kiddushin 31b) about the stringency of this commandment that even if the father or mother lose their mind, the son must make efforts to behave in a way of honor towards them, according to their perception. But if they become extremely insane, he is able to leave them and command others over them to treat them as is fit, if he has [this possibility]. And a mamzer is obligated in the honor of parents and their reverence (Yevamot 22b), even though they are exempted from the statute of hitting them or cursing them. And they, may their memory be blessed, taught us about this matter (Bava Metzia 32a) that if the parents command to transgress words of Torah - and even a rabbinic commandment - we do not listen to them. [These] and the rest of its details are in [sacttered] places in the Gemara, but the most are in Kiddushin, according to my opinion (see Tur, Yoreh Deah 240).

And it is practiced in every place and at all times by males, but not by females; because it is a positive commandment determined by time. And nonetheless, if they want to lay tefillin, we do not protest [against them] and there is reward for them; but not like the reward of a man - as the reward of someone who is commanded [something] and does [it] is not similar to the reward of someone who is not commanded [it] and does [it] (Kiddushin 31a). And in Tractate Eruvin 31a in the chapter [entitled] Hamotseh Tefillin, they, may their memory be blessed, said that Michal the daughter of Shaul would lay tefillin and the Sages did not protest [against her]. And there they [also] said the wife of Yonah would go up in pilgrimage and the Sages did not protest [against her]. And one who transgresses this and does not lay tefillin of the arm and of the head has violated eight positive commandments (Menachot 44a); as behold, Scripture commanded about the tefillin of the arm and of the head in four sections.