Question
I rely on my work as a seamstress to make a living. Every stitch I sew matters—it’s how I support myself, how I keep my home going, how I provide for my family. There are weeks when I’m already stretched thin, and even a single lost day of work can tip the balance and leave me struggling to catch up. Just this past month, I had a large order due right after Rosh Chodesh—several garments that I had committed to finish on time. As the day approached, I found myself sitting late into the night, trying to get ahead, but I still wasn’t sure I would make the deadline. The thought of stopping work altogether for two days of Rosh Chodesh filled me with anxiety. I kept wondering: if I pause now, will I lose this client? Will I fall behind on my bills? At the same time, I’ve heard that women have the custom to refrain from sewing on Rosh Chodesh, and I don’t want to disregard a מנהג that carries such significance. I feel pulled in two directions—my responsibility to honor the day, and my very real need to earn a livelihood. Am I expected to put down my needle and thread despite the financial consequences? Or does my situation change the Halacha? And is there any difference between sewing for my parnassa and other types of sewing?
Answer
If a woman earns her livelihood as a seamstress and refraining from work on Rosh Chodesh would cause a financial loss that she cannot afford, she may continue working out of necessity. In such a case, the restriction does not apply. More broadly, there is no essential distinction between professional sewing and other forms of sewing. The determining factor in all cases is whether the activity is genuinely necessary for parnassa.
Explanation:
It is a well‑known custom, recorded in the Rishonim and Poskim, for women to refrain from certain types of work on Rosh Chodesh. This practice is rooted in the idea that Rosh Chodesh was given to women as a special day in reward for their refusal to participate in the sin of the Golden Calf.
However, there are several important nuances and questions that arise regarding this custom:
- Which types of labor are included in the restriction?
- Is there a difference between amateur and professional work?
- Does the restriction apply when the work is done for income (parnassa)?
- Does it apply on both days of a two‑day Rosh Chodesh, or only one?
- Does it apply at night, or only during the day?
In many of these areas, there is debate among the Poskim, as we will now explain:
Types of Work:
All agree that the custom only applies to certain forms of labor that women accepted upon themselves to avoid. Work that was never included in this acceptance is not restricted at all. The widespread custom today is to refrain from sewing and clothing‑related work. However, the Rishonim record that the original custom was specifically regarding weaving garments, while sewing was not initially included. Practically, later authorities note that the custom expanded, and many women today refrain from all forms of sewing.
Night vs. Day:
There is a dispute among the Acharonim whether the restriction applies at night. Some permit performing these labors at night, while others maintain that the custom includes the nighttime as well.
One Day or Two Days:
This is likewise debated. Some opinions hold that the custom applies to both days of a two‑day Rosh Chodesh, while others maintain it applies only to the second day. Both views are recorded, and many conclude that each person should follow her established custom.
Amateur vs. Professional Work:
Unlike other areas of Halacha (such as Chol HaMoed), we do not find a clear distinction here between professional and amateur work. Whatever forms of labor women accepted to refrain from would apply equally in both cases.
Work for Parnassa (Livelihood):
This is the central issue. The Beis Yosef writes that the custom primarily applied even to work done for income, and refraining from such labor was part of the original acceptance. However, the Aruch HaShulchan rules that women never accepted this custom to the extent that it would cause them financial loss or jeopardize their livelihood.
Practical Ruling:
Since this practice is based on custom of a debated matter [i.e. sewing versus weaving]—and not even a formal rabbinic prohibition—there is strong room for leniency in situations of need. Therefore, in a case where refraining from work would cause significant financial loss or stress, such as a woman whose livelihood depends on sewing, she may continue working on Rosh Chodesh.
If possible, it is preferable to limit the work to the nighttime of Rosh Chodesh, as some opinions are more lenient then, and even to the first day in a two‑day Rosh Chodesh. However, when necessary, she may rely on the lenient opinions and work throughout the entire duration of Rosh Chodesh.
Sources:
See regarding women not doing work on Rosh Chodesh: Michaber and Rama 417:1; Shabbos 24a; Erechin 10b; Chagiga 18; Moed Katan 18a; Yerushalmi Taanis 1:6; Tashbatz 3:244; M”A 417:3 that “one may not be lenient with them at all”; Beis Yosef 417 and Biur Halacha 417 “Vahanashim Nohagos” in name of many Rishonim, including: Shibuley Haleket; Or Zarua; Rokeiach; Eshkol; Abudarham
See regarding Rosh Chodesh being a special gift to women, granted as a reward for their refusal to participate in the sin of the Golden Calf: Pirkei Derebbe Eliezer 44; Shivlei Haleker 169; Tur 417; M”A 417:2; Taz 417:1; Levush 417:1; M”B 417:3; See Daas Zekeinim Vayakhel 32 that originally only Rosh Chodesh Nissan was given to them as a holiday
See regarding women not sewing on Rosh Chodesh: Tashbatz 3:244 brought in Shaareiy Teshuvah 417 regarding weaving; Sheivet Halevy 6:50 in name of Daas Torah that so is the custom today regarding all forms of sewing, including mending clothing that require fixing; Other opinions: Some Poskim rule it is permitted for a woman to sew on Rosh Chodesh and the prohibition is only against weaving clothing. [Tashbatz 3:244; Shaareiy Teshuvah 417] The Machazik Bracha 417:2 concludes that each woman is to follow her custom, and so also brings Kaf Hachaim 417:30
See regarding if the restriction applies to the night of Rosh Chodesh: No: Yaavetz in Mur Uketzia 417, brought in Biur Halacha 417 “Minhag Tov” Yes: Biur Halacha ibid that he does not know if the custom is like his opinion; Shevet Halevi 6:50
See regarding if the restriction applies also to the first day of Rosh Chodesh: See P”M 417 M”Z 1; M”B 417:4; See Admur 468; Yes: Rokeiach brought in Beis Yosef 417; Or Letziyon 3:1-1 No: Shivlei Haleket brought in Beis Yosef 417; Peri Chadash 417
See regarding if women not doing work on Rosh Chodesh applies even when done for Parnasa: See Beis Yosef 417 [brought in Kaf Hachaim 417:30] that perhaps it was specifically doing these activities for money which women refrained from, while avoiding doing so at home is an extension of the original custom; However, See Aruch Hashulchan 417:10 that women never accepted upon themselves to avoid work to the point that they will lose their livelihood.