Rabbi Shay Tahan

Keeping Score on Shabbat: What’s In and What’s Out
This Friday night, many people will be following the big game and eagerly awaiting the scores. From a Torah perspective, one should ideally not be preoccupied with sporting events, especially on Shabbat. Nevertheless, many people are deeply attached to their favorite teams, and for them, the curiosity and desire to know the outcome can be quite strong.
For them the question, therefore, is not whether one should be engrossed in the game, but whether and under what circumstances it is permissible to learn the score on Shabbat.
Let us examine the various methods by which one might learn the score and whether they are halachically permissible.

Leaving a Radio On Before Shabbat

A possible concern is the rabbinic prohibition against playing musical instruments on Shabbat. Chazal prohibited the use of musical instruments out of concern that if an instrument were to break, one might come to repair it.
Some poskim (Yad Aaron 12) argued that a radio which plays music should be included in this prohibition, since it functions as an instrument through which music is heard.
According to this latter approach, the prohibition of playing musical instruments would not necessarily apply to a radio that was turned on before Shabbat.

Concern That One May Adjust the Controls

Some poskim raised a different concern. Even if the radio was turned on before Shabbat and no prohibition is involved in merely listening, there remains the possibility that a person may forget himself and adjust the volume, change the station, or otherwise manipulate the controls while listening.

Public activity- Avsha Milta

A further consideration discussed by the poskim is the issue of avsha milta—a noticeable activity that creates public awareness and potential suspicion.
We find a well-known dispute between the Shulchan Aruch and the Rema regarding leaving a machine running into Shabbat that produces noticeable noise (Siman 252, 5). The Shulchan Aruch is generally lenient, holding that if the action was started before Shabbat, there is no prohibition in allowing it to continue, even if it produces sound.
The Rema, however, is more stringent in cases where the noise is clearly noticeable to the public, expressing concern for marit ayin—that observers may mistakenly assume the person violated Shabbat by operating the machine on Shabbat itself.
Applying this discussion to a radio left on before Shabbat, according to the Shulchan Aruch it would be permitted even if others can hear it or are aware of its operation. According to the Rema, however, there may be concern that the audible broadcast could create suspicion that the radio was turned on during Shabbat, and therefore such a setup would be problematic in situations where the sound is publicly noticeable.

Ziluta DeShabbat (Disrespect to Shabbat)

Other poskim (Be’er Moshe 7, page 108) raise an additional concern of ziluta deShabbat—that the presence and use of instruments such as radio or television during Shabbat can be considered a degradation of the sanctity and atmosphere of Shabbat itself.
In practice
Le’maase, the poskim are stringent and forbid leaving a radio or television on from before Shabbat.

Asking a Jew Who Desecrated Shabbat

A further issue arises if one has a friend, neighbor, or acquaintance who is not Shabbat observant and therefore already knows the score.
Halacha generally forbids benefiting from a Jew’s Shabbat desecration (S. A. siman 318, 1). Accordingly, one may not ask such a person to provide information that was obtained through Shabbat violation. This would constitute benefiting from prohibited Shabbat activity.

Asking a Non-Jew

One may not ask a non-Jew to find out the score on Shabbat. In general, amira le’akum is only allowed when several conditions are present: the underlying issue is at most a rabbinic prohibition (shevut de’shevut), and it is being done for a significant need, such as a mitzvah purpose, a medical need, or to prevent a major financial loss.
Here, however, the request is simply to obtain information out of curiosity, such as learning a sports score. This does not meet the threshold of a halachic need that would justify amira le’akum.

Finding Out from a Non-Jew

The final and perhaps only clearly permissible scenario is asking a non-Jew who already knows the score.
In this case, the non-Jew is not being asked to perform any action on Shabbat. He is merely relating information that is already known to him. Furthermore, the information was not obtained through any violation of Shabbat performed on behalf of the Jew. Since no melacha is being done and no prohibited benefit is being derived from work performed for the Jew, there is room to permit it.
Accordingly, if a non-Jew already knows the score and is simply asked what it is, this would appear to be the most straightforwardly permissible way of finding out the result on Shabbat.
in english

Rabbi Shay Tahan

When a President Speaks of Shabbat: Who We Follow and Why

In an unprecedented moment, a sitting president, Donald J. Trump issued an official proclamation recognizing Jewish American Heritage Month alongside America’s 250th anniversary, expressing profound appreciation for Judaism and urging Jews to honor the coming Shabbat by observing it.

On one hand, this deeply warms the heart to have a leader of such stature praise our nation, and it raises hope that people may be inspired to heed his call and keep the holy Shabbat.
But on the other hand, one could argue that it is not his place, and that one should not keep Shabbat because a president requested it, but only because Hashem commanded it.


Artachshasta proclamation
One of the clearest and most similar examples appear in Sefer Ezra (Ezra 7:12–28), where we can learn how the Torah relates to external support for Torah observance.
There, a Persian king—Artachshasta (Artaxerxes I)—issues a royal letter to Ezra. In it, he appoints Ezra to oversee whether the Jews in Yerushalayim are properly observing the Torah, and he expresses strong support for the Beis HaMikdash. He contributes significant amounts of gold and silver for the upkeep of the Mikdash and for korbanos, and he instructs that any remaining funds be used for whatever purposes are aligned with Hashem’s will. He also exempts the Kohanim, Leviim, and all those engaged in Divine service from taxation.
The letter concludes (Ezra 7:26) with a warning that anyone who does not obey the laws of Hashem will face punishment—ranging from legal prosecution to fines, imprisonment, exile, or even harsher penalties.
When Ezra receives the letter, he responds with praise, declaring (7:27) that Hashem is blessed for placing such goodwill in the heart of the king, enabling the strengthening and beautification of the Beis HaMikdash.
We see from this that the Torah views such requests favorably, and that when they align with Hashem’s will, they may be followed.

Koresh- My anointed one
Another example is mentioned at the beginning of Sefer Ezra, where we are introduced to Koresh (Cyrus). Koresh encourages the Jewish people to return to Yerushalayim to take part in this mission, and he calls upon those who remain in exile to support the endeavor with silver, gold, and other resources. In effect, he mobilizes an entire national effort for the rebuilding of the Mikdash.
From a Torah perspective, the language used about Koresh is striking. Hashem refers to him as Mashiach- “My anointed one” (Yeshayahu 45:1)—a rare and extraordinary expression of approval for a non-Jewish king. The pasuk says “Thus said Hashem to His anointed, to Cyrus, whose right hand I have held to subdue nations before him, and to loosen the loins of kings; to open doors before him, and that gates shall not be shut”.
This reflects the idea that even global political powers can be instruments in bringing about Hashem’s will in the world, particularly in the rebuilding of Yerushalayim and the Beis HaMikdash.

King Nebuchadnezzar

After the episode of the fiery furnace (Daniel 3), Nebuchadnezzar declares a royal decree that no one in his empire is permitted to speak disrespectfully about Hashem, while he commands a form of reverence toward the God of Israel across his vast kingdom.
Later, in Daniel 4, following his dream of the tree and his period of humiliation, Nebuchadnezzar again proclaims the greatness of the God of Israel, stating that His dominion is eternal and that all earthly kings are subordinate to Him.
Together, these episodes illustrate a broader biblical theme: even the most powerful Gentile monarchs can be led, through divine intervention, to publicly affirm the sovereignty of the God of Israel.

Following Hashem, Not Man
But again, we need to ask: why should we follow another person’s command to listen to Hashem? One must ultimately listen and obey Hashem Himself, not act under external influence. This idea may be illuminated by a Rambam in Hilchos Gerushin (Mishneh Torah, 2:20), where he addresses a case of a man whom Beis Din requires to give a get, but he refuses. The Rambam rules that he is compelled—he is even physically coerced—until he agrees to give the divorce.
The Rambam then raises a difficulty: how can such a get be valid if it is given under duress? After all, a coerced get should be invalid. The Rambam famously answers that since, in truth, every Jew desires to fulfill the will of Hashem, the coercion merely removes external resistance and reveals his inner will—so the get is considered given willingly.
Similarly here, when we respond to a president’s request, we are not observing Shabbat because of his call. Rather, his words serve as a reminder and a public affirmation of something deeper within us—to follow Hashem’s ways and to keep Shabbat as He commanded.
in english

Rabbi Shay Tahan

in English

Rabbi Shay Tahan

Shaving for Rosh Chodesh and Shabbat: A Sephardic Halachic Discussion
The widespread minhag not to take haircuts during the days of the Omer is rooted in the mourning customs observed in this period. These practices commemorate the tragic deaths of the students of Rabbi Akiva, who perished during these weeks due to a spiritual failing of not showing proper respect for one another.
Haircutting falls under the broader category of grooming, which is a classic expression of personal dignity and celebration. By refraining from it, one adopts a visible sign of aveilut (mourning), similar to the halachot observed during periods of personal loss.
There are two primary minhagim regarding when to refrain from haircuts during the Omer:
1. From Pesach until Lag BaOmer
This view holds that the mourning lasts from the second day of Pesach until the 33rd day of the Omer (Lag BaOmer). According to this tradition, haircuts are avoided throughout this period, and are then permitted starting on Lag BaOmer, when the students of Rabbi Akiva ceased dying. Sepharadim shave on the 34th day of the Omer.
2. From Rosh Chodesh Iyar until Shavuot
According to this minhag, which is followed by many Ashkenazim, the main mourning period begins later—on Rosh Chodesh Iyar—and continues until Shavuot. This approach is based on calculating 33 days of mourning within the Omer, but not necessarily consecutively from Pesach.
Each community follows its established custom, and one should adhere to his family or communal practice.
Rosh Chodesh Iyar
The question arises: what is the halacha regarding Rosh Chodesh Iyar—may one take a haircut on Rosh Chodesh?
Obviously, this question only applies according to the minhag that begins from Pesach, since it is not relevant to the second minhag, which starts only from Rosh Chodesh Iyar.
Many poskim write that it is permitted, and this is the common practice among Ashkenazim (Mishna Brura). However, the Shulchan Aruch (493, 3), which Sepharadim generally follow, writes that this is a mistake and that one should refrain.
Still, some Sephardic poskim disagreed and permitted it, such as the Radbaz—one of the greatest authorities and a teacher of the Arizal—as well as the Maharikash and the Pri Chadash.
Nevertheless, there are those who maintain a minhag in accordance with the opinion of the Shulchan Aruch and refrain from taking haircuts on Rosh Chodesh Iyar.

Rosh Chodesh Iyar that Falls on Shabbat
Another layer of discussion arises when Rosh Chodesh Iyar falls on Shabbat, as it does this year. May one take a haircut on Friday in honor of the dual occasion of Rosh Chodesh and Shabbat?
The Bach permits this, and some prominent Sephardic authorities follow his opinion, such as the Knesset HaGedolah and the Pri Chadash.
The Kaf HaChaim (493, 12) brings this leniency but concludes that it applies only to Ashkenazim, while Sepharadim should be stringent. There is, however, a debate regarding how to understand his words: some explain that his stringency refers only to when Rosh Chodesh falls on a weekday, but when it coincides with Shabbat, even he would agree to permit it.

Shaving
An additional important point is that the original minhag was not to refrain from shaving, but specifically from haircuts. This is mentioned by the Chatam Sofer (O.C. 158) and in Yalkut Yosef (Omer 493:25). Accordingly, one of the leading poskim in Israel, Harav Ofir Malka, permits shaving on Rosh Chodesh Iyar that falls on Shabbat.
On the other hand, Harav Yitzchak Yosef rules stringently. However, in his sefer Yalkut Yosef, he writes that one who is distressed and finds it very difficult not to shave may be lenient.
Moreover, there were many places where the minhag was not to refrain from shaving at all.
For example, in Egypt the minhag was to shave, as was the practice in other Sephardic countries (see Sefer Minhagei Mitzrayim). Additionally, in Yeshivat Porat Yosef in Jerusalem of the previous generation, they would shave during the Omer.
In fact, when Chacham Shalom Cohen eulogized Chacham Ben Tzion Abba Shaul, he praised him for refraining from shaving in his youth during the Omer—indicating that others did not follow this practice.
Furthermore, Harav Ovadia Hadaya (Yaskil Avdi 6:6) writes that in most places the minhag to refrain from shaving was not accepted.
Summery
This year, when Rosh Chodesh Iyar falls on Shabbat, Harav Ofir Malka permits shaving without concern for two main reasons:
1. It is a double joyful occasion—Rosh Chodesh and Shabbat.
2. The original minhag was only to refrain from haircuts, not shaving.
On the other hand, Harav Yitzchak Yosef rules stringently; however, he writes that one who finds it very difficult may be lenient and shave.
in english

Rabbi Shay Tahan
in English

Rabbi Shay Tahan
in English

Rabbi Shay Tahan
in english

Rabbi Shay Tahan
In English

Rabbi Shay Tahan
In English

Rabbi Shay Tahan
In English

Rabbi Shay Tahan
in english

Rabbi Shay Tahan
in english

Rabbi Shay Tahan
in english

Rabbi Shay Tahan

When the 14th of Nissan falls on Shabbat, certain halachot must be adjusted to ensure proper observance of both Shabbat and Pesach preparations.

Bedikat Chametz (Checking for Chametz)

Bedikat chametz is performed on Thursday night, the 13th of Nissan, with a bracha as usual.

• The chametz needed for Friday and Shabbat is carefully set aside in a secure place to prevent it from being scattered.

Biur Chametz (Burning the Chametz)

Chametz is burned on Friday morning preferably before the fifth halachic hour, as it cannot be burned on Shabbat. One who finds it difficult may burn the chametz later as well.

The Kol Chamira (nullification) is only recited in part. The second, more final nullification is done on Shabbat before the sixth halachic hour.

Taanit Bechorot

When Erev Pesach falls on Shabbat, Taanit Bechorot, which is usually observed on the 14th of Nissan, is moved earlier. Here are the relevant halachot:

The Fast is Observed on Thursday – Since fasting on Shabbat is not permitted, and fasting on Friday may diminish one’s enjoyment of Shabbat, Taanit Bechorot is observed on the preceding Thursday, the 12th of Nissan. However, some opinions hold that since the fast is being moved from its proper time, it is effectively canceled. Each person should consult their rabbi for guidance.

Participating in a Siyum – As in other years, a bechor (firstborn) may exempt himself from fasting by participating in a siyum (completion of a tractate of Gemara) or another celebratory mitzvah meal. This is commonly arranged in shuls after Shacharit.

Work

When Erev Pesach falls on Shabbat, the halachot regarding work on Friday (the 13th of Nissan) are different than it is on a regular year:

Avoiding Melacha (Work) – Although Erev Pesach usually restricts work from midday, this does not apply when Pesach begins on Motzaei Shabbat. However, some have the custom to refrain from engaging in significant work on Friday afternoon in honor of Shabbat and the upcoming Yom Tov.

Preparations for Shabbat and Pesach – Cooking and other necessary preparations for Shabbat and the Seder should be completed before Shabbat begins. Since one cannot prepare for Yom Tov on Shabbat, all necessary food, cleaning, and setup should be arranged in advance.

Haircuts and Shaving – Normally, haircuts are prohibited on Erev Pesach after midday, but in this case, they are permitted.

Friday Meal Preparation

Chametz meals should be eaten carefully to avoid spreading crumbs.

Matzah (matzah ashira) may be eaten at night until the morning.

Shabbat Morning Prayer and Meal

Since all chametz must be consumed before the end of the fourth hour, Tefillah should be scheduled as early as possible and conducted efficiently, minimizing songs and lengthy ceremonies. A lengthy drasha from the rabbi should be avoided, and additional olim should not be added to the Torah reading.

On Shabbat meals, matzah is not permitted to ensure an appetite for it at the Seder night.

Two challot are needed for Lechem Mishneh as normally done, but since challah is chametz, it must be handled carefully:

Ideally, one should use small rolls to minimize leftovers and pita to prevent crumbs.

Eat chametz over disposable napkins or designated areas to minimize crumbs.

After finishing the bread, shake out clothing and dispose of crumbs down the toilet.

Those who prefer to avoid chametz on Shabbat and be fully prepared for Pesach may eat cooked matzah and recite Hamotzi on it, provided it was cooked in very hot water and remains at least the size of a kezayit (27g). To achieve this, one may take a square matzah and dip it in very hot water for about 10 seconds, ensuring it is fully cooked while keeping it intact. If the matzah breaks into pieces smaller than a kezayit, its bracha changes to Mezonot.

Final Disposal of Chametz

Chametz must be finished before the end of the fourth halachic hour on Shabbat morning.

The final nullification (Kol Chamira) should be said before the end of the fifth hour.

Leftover crumbs must be flushed down the toilet or disposed of in a way that renders them inedible.

Seudah Shelishit (Third Meal)

Since bread cannot be used, the third meal should consist of fish, meat, fruits, or other kosher-for-Pesach foods and preferably end the meal before the tenth halachic hour.

Some use egg matzah for the meals instead. After chatzot (midday which is the 6th hour of the day) until the 10th hour of the day, one may eat egg matzah but not afterward. After the 10th hour, one may eat some fruits and vegetables but should not overeat to preserve an appetite for the Seder night.

Preparations for the Seder

Cooking, setting the table, and all Seder preparations must wait until Shabbat ends and Havdalah is recited.

The phrase "Hamavdil bein kodesh l’kodesh" should be said before doing any melacha.

Kiddush at the Seder includes Havdalah, using the special format of Yaknehaz (יין, קידוש, נר, הבדלה, זמן).
in english

Rabbi Shay Tahan
in English

Rabbi Shay Tahan
in English

Rabbi Shay Tahan
in English

Rabbi Shay Tahan
in english

Rabbi Shay Tahan
in english

Rabbi Shay Tahan
in english