Getting a Haircut During Sefira in Honor of Shabbos and Rosh Chodesh Combined
Question:
I have heard people in shul saying that they’ll be getting a haircut today or tomorrow, even though it’s Sefira, being that it’s permitted to do so in honor of Rosh Chodesh and Shabbos. Can you please clarify if this is correct?
Answer:
Indeed, according to Ashkenazim, it is permitted to get a haircut in honor of Shabbos and Rosh Chodesh when they are combined, such as when Rosh Chodesh falls on Shabbos. Some take the haircut specifically on Friday, while others say it should be done on Thursday to avoid taking a haircut on Rosh Chodesh. However, regarding Sefardim, this matter is under debate, with some Sefardic poskim and rabbanim permitting it and others forbidding it. With regards to Chabad Chassidim and those who follow the rulings of the Arizal, they don’t take a haircut until Erev Shavuos due to the severities that exist throughout Sefiras HaOmer, so the allowance here is irrelevant.
Explanation:
Getting a haircut in honor of Shabbos and Rosh Chodesh touches upon three different halachic issues.
- Number one: Does it transgress the mourning customs that we follow until at least Lag B’Omer?
- Number two: Does it transgress the warning of Yehuda HaChasid not to cut hair on Rosh Chodesh, if it’s done on Friday?
- Number three: Does it transgress the ruling of the Arizal not to get haircuts during Sefira?
Addressing Question #1: Is there a Heter?
While in general it is forbidden to get a haircut throughout one’s Sefira period, including on Erev Shabbos and on Rosh Chodesh independently, the Magen Avraham and several other poskim, including the Shulchan Aruch HaRav and the Mishnah Berurah, rule that when Rosh Chodesh falls on Shabbos, it is permitted to do so, being that both days are joined together for one powerful day of joy, which justifies and permits getting a haircut in honor of it. Hence, according to the Magen Avraham, it is permitted to get a haircut on Erev Shabbos. Practically speaking, this is the ruling according to all Ashkenazi poskim. Accordingly, all Ashkenazim may get a haircut according to the letter of the law, in honor of Shabbos Rosh Chodesh in a year such as this one, and likewise in future years when this calendar configuration reoccurs. [At this stage, we are not addressing the approach of the Arizal, and those who follow it, which will be discussed separately later.] However, with regard to Sefardim, the matter is not so straightforward. As will be addressed at the end of this article, there is room for debate among Sefardic authorities, and the practical ruling is subject to differing opinions.
Addressing Question #2: Friday versus Thursday
Now let us address the second question. According to this opinion, which permits taking a haircut in honor of Shabbos Rosh Chodesh, on which day is the haircut permitted? Is it permitted even on Friday, which is the first day of Rosh Chodesh? (Such a scenario, where Rosh Chodesh coincides with Shabbos, can only occur when there are two days of Rosh Chodesh Iyar, with one day falling on Friday and the second on Shabbos. Thus, when the poskim mentioned earlier permit a haircut in honor of Shabbos Rosh Chodesh, they are referring specifically to this type of case.) Should the haircut be taken on Friday, or should it instead be taken on Thursday? On the one hand, taking a haircut on Thursday may be problematic, as it is not immediately before Shabbos, and since it is during Sefira, one could argue that the heter was only given for Erev Shabbos itself. On the other hand, taking a haircut on Friday may conflict with the warning recorded in the name of Rabbeinu Yehuda HaChasid not to take haircuts on Rosh Chodesh. In practice, this issue is debated among the Acharonim. Some write that due to this concern, the haircut should be taken on Thursday after Chatzos, in honor of Shabbos Rosh Chodesh, rather than on Friday itself. However, from the simple reading of the Magen Avraham, the Shulchan Aruch HaRav, the Mishnah Berurah, and other poskim, it is evident that the haircut may be taken on Friday itself, and so is the practical ruling. Nonetheless, one may choose either approach, either Thursday after midday, or Friday.
Addressing Question #3: The Position of the Arizal
We now turn to the third concern: the approach of the Arizal. According to the Arizal, refraining from haircuts during the period of Sefiras HaOmer is not merely an extension of the mourning customs observed for part of the forty‑nine days between Pesach and Shavuos. Rather, it is rooted in a distinct Kabbalistic rationale. The Arizal explains that during the entire period of Sefirah, there exist heightened states of gevurot (severities) in the upper spiritual realms. Cutting one’s hair during this time is understood to increase or intensify these severities. As a result, avoiding haircuts throughout Sefiras HaOmer serves as a spiritual precaution, independent of the conventional halachic mourning framework. Practically speaking, those who follow the rulings of the Arizal refrain from taking haircuts during the entire period of Sefiras HaOmer, regardless of any halachic or legal exception that may otherwise apply. Therefore, even in a case where the poskim permit getting a haircut in honor of Shabbos Rosh Chodesh, those who observe the Arizal’s approach do not rely on this leniency. This is the established practice of Chabad Chassidim, who do not take haircuts during any part of Sefiras HaOmer, until Erev Shavuos. This custom reflects a consistent sensitivity to the Arizal’s teachings and applies even in years when Shabbos coincides with Rosh Chodesh and a haircut would otherwise be permitted according to halachic opinions. Likewise, this practice is followed by other communities as well, including many Sefardic groups who are stringent in accordance with the Arizal’s rulings.
Lastly: The Ruling According to Sefardim
Last but not least, we must address the ruling according to Sefardic practice. As explained above, the primary basis for permitting a haircut in honor of Shabbos Rosh Chodesh is found in Ashkenazi psak, chiefly stemming from the Magen Avraham and those who follow his approach. This raises the question: how does this issue apply according to Sefardic halachic authorities? As noted earlier, this matter is indeed debated among contemporary Sefardic rabbanim and poskim. The underlying basis for the differing views is as follows:
The Beis Yosef, in his commentary on the Tur, as well as in his rulings in Shulchan Aruch, explicitly objects to a custom that existed in some Sefardic communities to permit taking haircuts on Rosh Chodesh itself, in honor of Rosh Chodesh, when it occurs during Sefiras HaOmer. He writes that this custom is erroneous. Based on this ruling, several prominent Sefardic authorities concluded that one should not take a haircut even on Erev Shabbos when it coincides with Rosh Chodesh.
This position is advanced by Rav Yitzchak Yosef, both in his oral shiurim and in his written works, including Yalkut Yosef. According to this approach, one must observe a full thirty‑three days of refraining from haircuts, and any haircut taken beforehand— even in honor of Shabbos Rosh Chodesh— would detract from those required days.
However, others argue— seemingly with strong justification— that the Beis Yosef never addressed the specific case discussed by the Magen Avraham, namely when Shabbos itself coincides with Rosh Chodesh. Rather, his critique was limited to the custom of taking haircuts on Rosh Chodesh that falls during the week, without the added element of Shabbos. Accordingly, there is no clear source indicating that the Beis Yosef would likewise prohibit a haircut taken specifically in honor of Shabbos Rosh Chodesh.
Furthermore, proponents of leniency point out that a considerable number of Sefardic poskim explicitly permit taking a haircut on Rosh Chodesh during Sefirah, and especially on Thursday when Rosh Chodesh coincides with Shabbos, in alignment with the ruling of the Magen Avraham. Based on these authorities, the argument is made that even according to Sefardic practice, there is room to permit doing so.
Furthermore, the Ashkenazi poskim who record this leniency explicitly write that it applies according to all opinions, and is not limited to those who follow only Ashkenazi customs. So write the Magen Avraham, the Alter Rebbe in Shulchan Aruch HaRav, and the Mishnah Berurah, each of whom states that this allowance to take a haircut in honor of Shabbos Rosh Chodesh applies even according to communities whose general custom during Sefiras HaOmer is more stringent.
Accordingly, from the perspective of these poskim, the permissibility is not confined to a narrowly defined Ashkenazi minhag, but extends in principle even to those whose broader practice aligns with Sefardic custom—aside, of course, from those who are stringent due to the rulings of the Arizal, as discussed above.
Practically speaking, those Sefardim who follow the rulings of the Arizal— as was the clear and consistent custom endorsed by the Or Letziyon— do not take haircuts at all during the entire period of Sefiras HaOmer, and this discussion is therefore irrelevant for them.
However, for those Sefardim who do not observe the Arizal’s stringency in this matter as ruked Rav Ovadiah Yosef, and who hold that it is not obligatory to follow his position concerning haircuts during Sefirah, this halachic debate remains applicable. In such cases, Sefardim who take a haircut on Thursday or Friday in honor of Shabbos Rosh Chodesh certainly have upon whom to rely— as Rav YitzchakYosef himself concludes in his writings in Yalkut Yosef when summing up the various opinions.
Sources
- See regarding the Heter to get a haircut during Sefira when Rosh Chodesh on Shabbos:
Admur 493:8 “Even according to those who follow the custom to observe the prohibition until Rosh Chodesh Iyar, nevertheless, if it falls on Shabbat, since there is an added element of joy from both Shabbat and Rosh Chodesh, it is permitted to take a haircut on Friday in honor of Shabbat. Likewise, it is permitted to marry on that day, since the main wedding feast will take place on Shabbat and Rosh Chodesh.”; M”A 493:2 “And when Rosh Chodesh falls on Shabbos, everyone is permitted to marry on that Shabbos.”; Bach 493 “It appears to me that certainly they did not practice any leniency until Lag BaOmer and onward. Nevertheless, it seems that their reasoning is as follows: when Rosh Chodesh Iyar falls on Shabbos, since additional joy is added to the day—inasmuch as it is both Shabbos and Rosh Chodesh—one should not be stringent to such an extent with regard to the older mourning practices, and therefore weddings (and by extension other expressions of joy) are permitted on that day. And although ordinarily one does not permit weddings on Rosh Chodesh Iyar when it falls during the week, since it lacks the element of Shabbos, nevertheless, when it falls on Shabbos, they are permitted. This is the correct approach, and this is how we rule. Analyze this carefully (ודו״ק).””; Peri Chadash 493:3 “For although one does not marry women on Rosh Chodesh Iyar in general, when it falls on Shabbos—since additional joy is added to the day, in that it is both Shabbos and Rosh Chodesh—one should not be so stringent with the earlier mourning practices, and therefore weddings are permitted on that day.”; Chok Yaakov 343:2; Hagahos Minhagim Tirana 36; Shulchan Gavoa 493:12; Zechor Leavraham 3 Ayin 96; M”B 493:5 “And even according to those who observe the prohibition until Rosh Chodesh Iyar, nevertheless, if Rosh Chodesh falls on Shabbos, since there is an added element of joy here—Shabbos and Rosh Chodesh together—it is permitted to take a haircut on Erev Shabbos, in honor of Shabbos.”; Kaf Hachaim 493:40; 47; Igros Moshe O.C. 6:36; Avnei Yashpei 7:69
So rule regarding even Rosh Chodesh that falls during the week that a haircut is permitted: Radbaz 2:687; Peri Chadash 493:3 in name of Maharam Lunzano and Maharikash; Yosef Ometz 40:65; Tov Ayin 18; Shiyurei Kneses Hagedola 493:5; Pachad Yitzchak Os Ayin Erech Omer; Ikarei Hadat 21:9; Siddur Beis Oved p. 480; Moed Lekol Chaiy 6:3; Eretz Chaim Sitvan 493:3 that so is Minhag in Tzefas
Opinion of Rama: See Rama 493:2 regarding Lag Baomer that falls on Sunday that one may cut hair on Friday; 493:3 that Ashkenazi custom permits haircuts until Rosh Chodesh Iyar
- See regarding the ruling for Sephardim:
Yes, there is a Heter: Implication of all Poskim ibid who write the Heter is according to “all”, including: Admur 493:8; M”A 493:2; Bach 493; M”B ibid; Radbaz 2:687; Peri Chadash 493:3 in name of Maharam Lunzano and Maharikash; Yosef Ometz 40:65; Tov Ayin 18; Shiyurei Kneses Hagedola 493:5; Pachad Yitzchak Os Ayin Erech Omer; Ikarei Hadat 21:9; Siddur Beis Oved p. 480; Moed Lekol Chaiy 6:3; Eretz Chaim Sitvan 493:3 that so is Minhag in Tzefas; Kaf Hachaim 493:40; 47; Igros Moshe O.C. 6:36 “When Rosh Chodesh Iyar falls on Friday and Shabbos, it is permitted due to the added joy of that Shabbos, which is both Shabbos and Rosh Chodesh—even according to those who follow the Sefardic custom in accordance with the Mechaber, as stated in Orach Chaim at the beginning of siman 493.” ; Avnei Yashpei 7:69;
No, there is no Heter: Yalkut Yosef based on Michaber 493:5 and Beis Yosef 343 regarding weekday Rosh Chodesh that there is no heter to cut hair “And this is certainly an error, for they did not say that the two days of Rosh Chodesh are days on which mourning is not observed except according to those who follow the custom of refraining from haircuts until Shavuos. For without counting the two days of Rosh Chodesh, one can already arrive at thirty‑three days of mourning. However, according to our practice, where we do not observe the prohibition except until Lag BaOmer, all thirty‑three days remain forbidden for haircuts, even on Rosh Chodesh itself.”
- See regarding Whether the haircut is to take place on Friday or Thursday according to this Heter:
Friday: Implication of all Poskim ibid, including Admur 493:8; M”A 493:2; Bach 493; M”B ibid, who write to cut the hair on Erev Shabbos, even though it is only possible for the second day of Rosh Chodesh to fall on Shabbos, which means that this Erev Shabbos is Rosh Chodesh. See also SSH”K chapter 42:53 and footnote 174. As for the reason why here Admur permits it, as opposed to 260:1, perhaps this is because due to the Sefira one will be unable to get a haircut for many weeks and therefore Shomer Mitzvah Lo Yada Davar Rah, just as we rule regarding nails.
Thursday after midday: Shiyurei Kneses Hagedola 493:5; Shulchan Gavoa 493:12; Zechor Leavraham 3 Ayin 96; Kaf Hachaim 493:47; See Avnei Yashpei 7:69
- See regarding the custom of the Arizal to avoid haircuts throughout the entire period of Sefira:
Custom of Arizal, brought in Peri Eitz Chaim 22:7; Shaar Hakavanos 86; Nehar Shalom 25; Igeres Ramaz 2; Birkeiy Yosef 493:6; Moreh Baetzba 8:221; Minchas Elazar 4:44; brought in Shaareiy Teshuvah 493:8; Kaf Hachaim 493:13; See also 493:7 Hayom Yom p. 59; Sefer Haminhagim p. 86 [English]; However, no proof can be derived from here regarding the Chabad custom of the mourning period being that seemingly the reason behind this custom is due to the custom of the Arizal stated above.
