Game Plan: May One Attend a Sporting Event?

Adapted from the writings of Dayan Yitzhak Grossman

December 5, 2024

In our previous article, we cited R’ Moshe Feinstein’s teshuvah on the permissibility of playing ball (in an unspecified sport) in light of the danger involved.[1] In another teshuvah, R’ Moshe considers several other potential problems with sporting events. While the specific question he addresses is the permissibility of attending sporting events in stadiums, at least some of his analysis would likely also apply to playing in such events.

“And do not follow their traditions”

R’ Moshe first considers whether attending such events violates the prohibition of chukos hagoyim (“and do not follow their traditions”).[2] He maintains that it does not, because that prohibition is limited to non-Jewish rituals with no known reason, which are presumed to be rooted in idolatry. But where there is a reason for the practice, it is not chukos hagoyim:

And a fortiori with respect to the theater that is found today in our country, and similarly the sports stadium, and also in other countries, they are attended by ordinary people among the non-Jews, who have no connection to matters of idolatry. And I think that the priests of the Christian faith, which is currently the faith of most of the nations of the world,[3] are also not pleased by the affairs of the theater and the stadium. And people of the Muslim faith, which is the faith of Turkey and all the Arab countries, are also not pleased with this. If that is the case, then in most countries in which theaters and stadiums are found they have no connection whatsoever to the people’s faith, and so they are certainly not associated with the prohibition of “and do not follow in their traditions.”

Moshav leitzim and bitul Torah

R’ Moshe assumes, however, that attending sporting events at stadiums is indeed forbidden on the grounds of leitzanus (scornfulness) and bitul Torah. The Gemara says:

The Rabanan taught in a breisa: One who goes to a stadium or an encirclement (i.e., a siege; besieging armies would commonly put on entertainment and engage in revelry—Rashi ad loc.) and saw there conjurers and snake charmers, bukion and mukion and mulion and lulion, blorin and salgurin (various kinds of clowns), this is a session of scorners. And of them the pasuk says, “Praiseworthy is the man who walked not…and sat not at a session of scorners…Rather, his desire is in the Torah of Hashem.” Hence you learn that these things lead a person to neglect of Torah.[4]

R’ Moshe explains:

Anyone who goes there violates the prohibition of moshav leitzim (a session of scorners) and bitul Torah (neglect of Torah study)—and not only during the time he is there. Rather, he causes himself to be entirely derelict from the study of Torah, as is explicit there.

R’ Moshe assumes that the Gemara’s excoriation of going to stadiums and siege camps applies to contemporary theaters and sports stadiums. Following his conclusion that such venues are not connected to the prohibition of uvechukoseihem, R’ Moshe continues:

…But they fall under the prohibitions of leitzanus and bitul Torah. And there is also a great prohibition of inciting the evil inclination for arayos in oneself, because most of them are words of nivul peh (vulgar speech) and incitement to arayos.

R’ Moshe’s concerns for nivul peh and incitement to arayos may be specific to theaters, or perhaps he considered such elements as the ambiance of sports stadiums, the behavior of spectators at such events, and performances like cheerleading and halftime shows to also largely constitute nivul peh and incitement to arayos.[5]

A number of other Rishonim and Acharonim also characterized various sporting events of their eras as moshav leitzim.

Or Zarua

The Or Zarua (R’ Yitzchak ben Moshe of Vienna) writes:

I, the author, say that anyone who hunts wild animals with dogs as the non-Jews do will not see the joy of the livyasan, for it is said in the first perek of Avodah Zarah, “‘nor stood in the way of sinners’—at their bestial contests (biknigyon),” and Rashi explained: “knigyon: hunting wild animals with dogs, for all their actions are for the sake of joy and sport”…[6]

Mahari Bruna

R’ Yisrael (Mahari) of Bruna permits attending horse races, which he considers to be a productive activity, but is uncertain about attending jousting contests, apparently due to the problem of moshav leitzim:

I was asked whether it is permitted to go out and see the enjoyment of the areilim when they bet on a race of their horses, and the one whose horse comes first wins gold or the like—whether this is comparable to hunting wild animals and birds, which is prohibited in the first perek of Avodah Zarah.

And I permitted this, as it is not comparable at all. Because it is not for enjoyment, but to learn the skill, in order to acquire horses to ride fast to escape from one’s enemies. And I have observed men of deeds conducting themselves so.

But I am in doubt about if it is permitted to go and see when they rejoice together and ride toward each other with lances…[7]

R’ Menashe Klein

R’ Menashe Klein forbids attending horse races in our time, because the reasons invoked by the Mahari Bruna to justify such attendance aren’t applicable today, and he extends the prohibition to attending ball games as well:

And from this it appears that it is prohibited to go out and to bet also on ballplayers…apart from the concern of wasting time, it also involves the aforementioned prohibition (of moshav leitzim).

Rav Klein proceeds to cite the Gemara’s discussion of moshav leitzim, concluding with the statement that the listed items lead a person to bitul Torah, and continues:

It is evident that all these entail the prohibitions of “that has not walked,” and bitul Torah, and others. And if so, it is prohibited even to watch or listen to ball games on the radio or television, because this also clearly involves bitul Torah. And it is obvious that even if we say that this does not entail moshav leitzim because he is in his home, it is nevertheless prohibited because of bitul Torah and because of “Rejoice not, O Yisrael, in joy like the nations.”[8] And therefore, anyone whose heart is touched by fear of Hashem should distance himself from them.[9]

[1]Moral Hazard: When Risky Behavior Is Permitted. Nov. 28, 2024.

[2]Vayikra 18:3. We have previously discussed the parameters of this prohibition in our article on the custom of placing greenery, flowers, and trees in homes and shuls on Shavuos; Playing with Fire: Adopting Chukos Hagoyim. Mar. 2, 2023; and Party Boss: Bas Mitzvah Celebrations in Halacha. Jun. 22, 2023.

[3]According to Wikipedia, while Christianity is indeed the world’s largest religion, only a minority of the world’s population (31.1% as of 2020) are Christian. Christianity and Islam combined, however, are indeed the religions of more than half of the world’s population (56% as of 2020).

[4]Avodah Zarah 18b.

[5]Shu”t Igros Moshe Y.D. cheilek 4 siman 11 anaf 1.

[6]Or Zarua (cheilek 2) Hilchos Shabbos siman 83 os 17, cited in Sefer Sha’arei Teshuvos LeMaharam ben Baruch, Sha’ar 1 siman 27. Cf. Darchei Moshe O.C. end of siman 316; Hagahos HaRama ibid. se’if 2; Pri Megadim ibid. Eishel Avraham s.k. 5 (referenced in Mishnah Brurah ibid. s.k. 11); Chayei Adam klal 63 se’if 17; Aruch Hashulchan ibid. end of se’if 2.