Shaving for Rosh Chodesh and Shabbat: A Sephardic Halachic Discussion

Rabbi Shay Tahan

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:

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.