1. One may study for a test in Torah subjects on Shabbat. This is not considered hachanah, since there is value to the learning itself as well. One who does so should not say directly that she is only studying to prepare for the test, but rather is also studying in order to learn Torah. In contrast, one should ideally not study for a test on secular subjects on Shabbat, as Shabbat is designed for spiritual pursuits, in addition to the problem of hachanah. However, some poskim allow it when necessary, since studying secular studies also has intrinsic benefit, aside from preparing for the test. Ideally, as above, one should have in mind that one is learning the material for its own sake rather than studying for a test (ibid.).

2. A person can sleep on Shabbat to be refreshed for an event after Shabbat, since sleeping is also considered enjoyable for Shabbat itself. For example, one can rest on Shabbat to have strength to stay up late for a celebration that night or for a fast the next day, or for the Pesach Seder, if Pesach falls on Motzai Shabbat. However, one should not say explicitly that this is the purpose of one’s rest, as that creates a problem of hachanah (see Mishnah Berurah 290:4). In addition, it is permitted to speak about an action to be done after Shabbat, as hachanah only applies to preparatory actions (although speaking directly about a melachah to be done after Shabbat is prohibited).

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Dedicated by Fran Broder as a zechus for everlasting peace in Eretz Yisrael in the merit of learning Hilchos Shabbos.