The Gemara in Masechet Pesachim (57) speaks very disparagingly about a Kohen named Yisachar Ish Kefar Barkai, who would wear silk gloves when he performed the service in the Temple so that his hands would not be soiled by the blood of the sacrifices. The Sages disapproved of this practice for two reasons. Firstly, the Kohen's hand must come in direct contact with the utensil with which he performs the service, and thus the gloves constituted a Chatzitza – an obstruction – that disqualified the service. Secondly, the Rabbis considered Yisachar's disgust for the sacrificial blood an expression of disrespect and contempt towards the Mitzva.
Rabbi Moshe Feinstein (Russia-New York, 1895-1986), in Iggerot Moshe (Yoreh Dei'a 2:16), raised the question of whether one may wear gloves during Shechita – the slaughtering of animals for meat. Would gloves in this context be seen as belittling the Mitzva? Rabbi Feinstein claimed that Shechita differs from the Temple service in this respect. The sacrificial blood in the Temple was used for the Mitzva of sprinkling, and thus wearing gloves to avoid touching this blood is deemed an insult to the Mitzva. When one slaughters an animal for meat, however, there is no Mitzva involving the blood, and thus one may wear gloves during Shechita to avoid coming in direct contact with the animal's blood. Nevertheless, Rabbi Feinstein rules that one should not wear thick gloves, as this would very likely impair the Shechita. He also adds that no gloves should be worn – not even thin gloves – during the examination of the animal that follows the Shechita; this examination must be performed with bare hands.
Another context in which this issue arises is that of touching a Torah scroll. The common custom is to refrain from touching the parchment of the Torah scroll directly, and to instead use the Mitpachat – the silk kerchief hanging from the Torah – when touching the scroll. The Ben Ish Chai (Rabbi Yosef Chayim of Baghdad, 1835-1909), in his work Torah Li'shma, writes that a person should not touch the Torah scroll while wearing gloves, as this would appear insulting to the Torah scroll. The Mitpachat is specifically designated for this purpose, and therefore using it to touch the Torah does not appear disparaging; wearing gloves, however, gives the impression that one does not wish to come in direct contact with the Sefer Torah.
Finally, the Divrei Malkiel comments that a bride must not wear a glove on the hand in which she receives the Kesef Kiddushin – the money or ring with which she is betrothed. Some brides wear decorative white gloves at their wedding; a bride wearing such a glove must ensure to remove it before receiving the ring under the Chupa.
Summary: One may wear thin gloves – but not thick ones – while performing Shechita; one should not touch the parchment of the Torah scroll while wearing gloves; a bride must not be wearing a glove when she receives the betrothal ring.
