Buying and wearing new clothing during the Three Weeks and Nine Days:
- Buying new clothing:
Between the 17th of Tammuz and Rosh Chodesh Av:[1] It is good[2] to beware not to recite Shehechiyanu over new clothing during the three weeks.[3] Accordingly, it is forbidden to buy or wear new clothing during the three weeks, if they require a blessing of Shehechiyanu.[4] [This applies even to used clothing.[5] However, today that we are no longer accustomed to say Shehechiyanu over clothing, it is permitted from the letter of the law to purchase new clothing until Rosh Chodesh Av.[6] Practically, the Poskim[7] conclude that although today we no longer recite the blessing of Shehechiyanu over clothing, one is not to buy clothing throughout the entire period of the three weeks.[8] This certainly applies to expensive clothing such as suits and jackets and the like. However, regarding all non-important clothing, such as shoes, undergarments [i.e. socks, undershirt, underwear, Kipa] they may be bought up until Rosh Chodesh Av.[9] Furthermore, some Poskim[10] rule one may purchase even shirts and pants, until the nine days, and that so is the custom.]
Buying clothing during the nine days:[11] It is forbidden to buy clothing during the nine days.[12] [This applies even to used clothing.[13]] This prohibition applies even against buying shoes [and undergarments, such as socks, undershirts and underwear[14]].[15] [This applies even if one does not plan to wear the clothing until after Tisha B’av.[16]]
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Summary: One may purchase inexpensive, and unimportant garments up until Rosh Chodesh Av. From Rosh Chodesh, and throughout the period of the nine days, one may not purchase even simple, unimportant, garments. Important or expensive garments may not be purchased starting from the 17th of Tammuz until the conclusion of the three weeks. Q&A May a Chasan/Kallah purchase clothing of importance during the three weeks for the sake of his wedding?[17] A Chasan and Kallah who are scheduled to get married after Tisha B’av may purchase new garments throughout the three-week period.[18] This applies even to garments of importance. This however only applies if the Chasan does not yet have children, and has hence not yet performed the Mitzvah of Peru Urevu. However, some Poskim[19] are stringent in this matter. Likewise, some Poskim[20] limit this allowance to only a case that one will be unable to make the garment after Tisha B’av.
May one order clothing during the three weeks if it will only arrive to his home after Tisha B’av? Yes.[21] However, some Poskim[22] rule one may not do so during the nine days.
May one buy important clothing if they are on sale and will not be available for the same price after Tisha B’av?[23] If there is a sale on clothing during the three weeks, and the sale will not be available after Tisha B’av, it is permitted to buy the clothing even during the nine days. [However, one should not wear the clothing.] May one buy an important clothing if he will be leaving town, and will be unable to purchase it after Tisha B’av?[24] Yes.
May a merchant order clothing for his store during the three weeks?[25] Yes. Q&A on Nine Days May stores sell clothing during the nine days? Yes, if they have a gentile clientele. If, however, the store has a Jewish clientele, it is to be closed throughout the nine days. May one buy children’s clothing during the nine days?[26] Children who dirty their clothing constantly, may have new clothing purchased on their behalf even during the nine days, if they are in need of the clothing.[27] Other children however have the same status as adults in this regard. May one who only owns one set of a certain garment purchase and wear a new garment, in case his old garment became torn and the like?[28] Yes. In all cases that a garment became damaged and one does not have a replacement garment, a new one may be purchased. Thus, if a Sirtuk became damaged, one may purchase a new one. The same applies for a hat or jacket, or shoes, if one does not have a replaceable one. The rule is that in all cases that one does not have a garment which is normally worn in one’s community, and walking without that garment is shameful, it is permitted to purchase and wear a new garment throughout the nine days. May one buy non-leather shoes for Tisha B’av during the nine days?[29] Yes. He may likewise wear the shoes for the first time on Tisha B’av.[30] If, however, one has other non-leather shoes available, it is best not to purchase or wear new ones. May one buy a Yarmulke during the nine days?[31] No, unless one does not have anything else to wear. May one purchase presents during the nine days? Yes.[32] Nevertheless it is proper not to purchase silver items [or other expensive items[33]] during these days.[34] May one purchase baby clothing for a present during the nine days? Yes, as stated above. One may purchase an give the present even during the nine days.
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- Wearing new clothing:[35]
From the 17th of Tammuz until Rosh Chodesh Av:[36] Wearing new clothing between the 17th of Tammuz and Rosh Chodesh Av follows the same ruling as buying new clothing during this time. [Thus, important new clothing is not to be worn, while simple new clothing, such as undergarments and possibly even pants and shirts, may be worn. Now, from the letter of the law, since we are no longer accustomed today to say Shehechiyanu over new clothing, it should be permitted to wear all new clothing up until Rosh Chodesh Av.[37] Practically, however, the Poskim[38] rule one is not to wear new clothing of importance even if he does not need to recite Shehechiyanu over it [i.e. he already recited it during the purchase, prior to the three weeks, or is accustomed to never say Shehechiyanu].
During the nine days:[39] It is forbidden to wear new clothing, whether white or colored, whether of wool or linen, during the nine days. This prohibition applies even on Shabbos.[40] This prohibition applies even against wearing new shoes[41] [and non-important garments, such as undergarments, socks, undershirts and underwear[42]]. [From Rosh Chodesh Av until the week of Tisha B’av this matter is forbidden due to a stringency, while during the week of Tisha B’av it is forbidden from the letter of the law.[43]]
On Shabbos: Some Poskim[44] rule it is permitted to wear even important new clothing on Shabbos, up until Rosh Chodesh Av. Other Poskim[45] rule it is forbidden to do so, and so is the final ruling. This applies even if one will not be reciting Shehechiyanu on the clothing
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Summary: One may purchase and wear inexpensive, and unimportant garments up until Rosh Chodesh Av. From Rosh Chodesh, and throughout the period of the nine days, one may not purchase or wear even simple, unimportant, garments. Important or expensive garments may not be purchased starting from the 17th of Tammuz until the conclusion of the three weeks. Q&A For how long is a clothing defined as new?[46] Once a clothing has been worn even one time, it is no longer defined as new and may be worn during the nine days.
May a Bar Mitzvah Bochur wear new clothing on his Bar Mitzvah? He may not wear new clothing on the day of his Bar Mitzvah.[47] However, some Poskim[48] rule that he may wear the new clothing on the Shabbos before he becomes Bar Mitzvah, even if it is Shabbos Chazon, and he is then permitted to wear it on his Bar Mitzvah, even during the nine days.
May one wear new clothing on Shabbos which falls during the nine days?[49] Some Poskim[50] rule it is forbidden to wear new clothing on Shabbos, [even if one is accustomed to wear Shabbos clothing on Shabbos[51]]. It is even forbidden to wear new shoes and socks.[52] Other Poskim[53] however rule that those who wear Shabbos clothing are also permitted to wear new clothing for Shabbos [if he does not have other clean Shabbos clothing available[54]] so long as the clothing is not of importance to require Shehechiyanu. If, however, the clothing is expensive and important, and requires Shehechiyanu, then it may not be worn on Shabbos.[55] A Chasan: A Chasan who is accustomed to wear a Shtreimal on the Shabbos prior to his wedding, may do so on Shabbos Chazon.[56] However, whether he may wear other new clothing is subject to the same dispute as that mentioned above, of which even according to the lenient opinion, one may only wear new unimportant clothing. Some Poskim[57] however defend the practice of Chasanim wearing all new clothing on Shabbos Chazon.
May one buy and wear a new Tallis during the three weeks? It is permitted to buy a Tallis Katan up until the nine days.[58] One however may not purchase a Tallis Gadol throughout the three weeks.[59] If, however, one’s current Tallis Gadol/Katan is Pasul, and he does not have another one available, and is unable to borrow one in its place, he may purchase and wear a new Tallis Katan/Gadol.[60] May one buy and wear a new Sheitel during the three weeks? If one has another Sheitel available, one may not do so. If one does not have another Sheitel available, such as it became damaged or ruined, then it may be purchased and worn. May one rent and wear a clothing, such as a gown, during the three weeks? Yes.
May wear new non-leather shoes on Tisha B’av?[61] Yes.[62] If, however, one has other non-leather shoes available, it is best not to wear new ones. Likewise, if the shoes were purchased prior to the nine days, one is to wear the shoes for the first time, prior to the nine days.
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[1] Michaber 551:17
[2] Michaber ibid; However see M”B 551:45 who writes it is forbidden to wear new clothing during the three weeks being it is forbidden to say Shehechiyanu.
[3] Michaber 551:17
[4] M”A 551:21 in name of Bach; Kneses Hagedola 551:42; Elya Raba 551:17; Chayeh Adam 133:14; Derech Hachaim 6; Kitzur SHU”A 122:2; M”B 551:45; Kaf Hachaim 551:205 and 10
The reason: As one makes a Shehechiyanu also on buying clothes [See Seder Birchas Hanehenin 12:4]
[5] Siddur Yaavetz; Machazik Bracha 551:10; Shaareiy Teshuvah 551; Kaf Hachaim 551:102
[6] Implication of M”A 551:21 [as he states that if Shehechiyanu was stated prior to the three weeks, at the time of purchase, one may wear the new clothing until Rosh Chodesh Av, and likewise, those who allow saying Shehechiyanu on Shabbos may likewise wear it on Shabbos]; Kaf Hachaim 551:88; Piskeiy Teshuvos 551:25 based on the fact the M”B ibid allows wearing new clothing on Shabbos within the three weeks
The following Poskim rule this way regarding Sefira: Ikarei Hadat 21:17; Keren Ledavid 119; Orchos Yosher 11; Levushei Mordechai 3:153; Kaf Hachaim 493:4; Taamei Haminhagim p. 251; Hagadas Orach Lechaim [Ben Ish Chaiy] 28; Piskeiy Teshuvos 493:3; Ruling of Rav Zalman Dworkin brought in Kovetz Zalman Shimon p. 70-71 that today it is permitted to buy clothing during Sefira and perhaps even the Terumos Hadeshen today would agree, being we no longer say Shehechiyanu
[7] Elya Raba 551:17; Chayeh Adam 133:14; Kitzur Shulchan Aruch 122:2; Aruch Hashulchan 551; Kaf Hachaim 551:89 and 205
The following Poskim rule this way regarding Sefira: Leket Yosher p. 97
[8] The reason: As these items nevertheless bring joy, and are hence forbidden to be purchased irrelevant of the Shehechiyanu. [ibid]
[9] M”B 551:45; Misgeres Hashulchan 122:1; See Seder Birchas Hanehenin 12:4 that such clothing do not receive a blessing of Shehechiyanu; See Aruch Hashulchan Y.D. 389:1
The reason: As they are not considered an important garment to require a Shehechiyanu. [See Seder Birchas Hanehenin 12:4]
Other opinions: The Terumos Hadeshen would not purchase even simple clothing during the period of Sefira. [See Leket Yosher]
[10] Kaf Hachaim 551:88; Piskeiy Teshuvos 551:25
[11] Rama 551:7; Terumos Hadeshen
[12] Letter of law or stringency? From Rosh Chodesh Av until the week of Tisha B’av this matter is forbidden due to a stringency, while during the week of Tisha B’av it is forbidden from the letter of the law. [See Michaber 551:7; Mateh Yehuda 551:6 and Kaf Hachaim 551:93]
Ruling of Sefaradim: The Michaber makes no mention of the prohibition against buying new clothing, although it is mentioned by the Rama, and this ruling of the Rama is going on the ruling of the Michaber who rules one may not make new clothing starting from the nine days. See Yalkut Yosef who writes one may not buy clothing only starting from the week of Tisha B’av.
[13] Siddur Yaavetz; Machazik Bracha 551:10; Shaareiy Teshuvah 551; Kaf Hachaim 551:102
[14] Piskeiy Teshuvos 551:27
[15] Michaber ibid prohibits fixing new shoes and the Rama ibid extends this prohibition even to buying
[16] M”B 551:49; Kaf Hachaim 551:103
[17] Siddur Yaavetz; Machazik Bracha 551:10; Shaareiy Teshuvah 551; Chayeh Adam 133:14; M”B 551:14 and 46; Kaf Hachaim 551:101-102; See Piskeiy Teshuvos 551 footnote 66
[18] The reason: As from the letter of the law it is even permitted for them to get married during the three weeks, if the Chasan has not yet performed the Mitzvah of having children. [ibid]
[19] See Kaf Hachaim ibid and 551:30 and 33
[20] Piskeiy Teshuvos ibid
[21] Igros Moshe 3:82; Vayivarech David 69; See Piskeiy Teshuvos 551:11 footnote 75
The reason: See Rama 551:7 that one may have a non-Jew make one clothing for it to be ready after the fast; Thus, from here we see that so long as the garment will not be received by the buyer until after the fast, it is permitted. Another aspect we can add, is that no Kinyan Meshicha has been made until one receives the product and hence it is not yet his;
[22] Piskeiy Teshuvos 551:11 footnote 75
[23] P”M 551 A”A 7; M”B 551:11; Kinyan Torah 1:109 as this is considered a “Davar Haaveid”; Piskeiy Teshuvos 551:11 and 27
[24] Ben Ish Chaiy Devarim 2; Kaf Hachaim 551:21
[25] Piskeiy Teshuvos 551:27 footnote 147 based on Rama 551:7 who allows a tailor to make new clothing during the three weeks
[26] Mishnas Yaakov 551 based on M”A 551:25; Piskeiy Teshuvos 551:27 footnote 148 and 551:45
[27] As, just as we permit washing the clothing of such children, so too one may purchase new clothing for such children as we find in the Poskim [M”A 551:25] that buying new clothing is even less severe than laundering them. [ibid]
[28] See Nitei Gavriel chapter 31
[29] Halachos Ketanos 2:139; Zechor Leavraham 9; Moed Lekol Chaiy 10:18 and 37; Ruach Chaim 551:3; Ben Ish Chaiy Devarim 9; Kaf Hachaim 551:96-97; Igros Moshe 3:80
[30] The reason: As since the entire purpose of the shoe is to commemorate the mourning, it is therefore permitted to be purchased and worn. [ibid]
[31] Nitei Gavriel 32:4
[32] Vayivarech David 71; Piskeiy Teshuvos ibid
The reason: We do not find any prohibition in buying presents, as since one is not purchasing it for his own use, it does not contain the Simcha. [ibid; See also Rama 551:7 and Biur Halacha 551:7 “Shel Nachri”]
[33] Vayivarech David ibid
[34] Michaber 551:2 “One is to diminish in business”; Peri Megadim 551 brought in M”B 551:11“This includes buying silver vessels”. Although the M”B ibid concludes like the many Poskim that rule the custom is to be lenient nevertheless in Shaareiy Tziyon 551:13 he writes that regarding business of Simcha, which includes silver vessels as stated above, one is to be stringent. So also concludes Nitei Gavriel 18:6; Vayivarech David 71
[35] 551:6
[36] See M”A 551:21 in name of Bach that one may not wear new clothing starting from the 17th of Tammuz due to Shehechiyanu
[37] Implication of M”A 551:21 [as he states that if Shehechiyanu was stated prior to the three weeks, at the time of purchase, one may wear the new clothing until Rosh Chodesh Av, and likewise, those who allow saying Shehechiyanu on Shabbos may likewise wear it on Shabbos]; Kaf Hachaim 551:88; Piskeiy Teshuvos 551:25 based on the fact the M”B ibid allows wearing new clothing on Shabbos within the three weeks.
[38] Elya Raba 551:17; Chayeh Adam 43:14; 133:14; Kitzur Shulchan Aruch 122:2; Aruch Hashulchan 551; Kaf Hachaim 551:89 and 205
[39] Michaber 551:6 regarding week of Tisha B’av and Rama 551:6 that we are Machmir from Rosh Chodesh; Tur in name of Ramban
Ruling of Michaber and Sefaradim: The Michaber rules it is only forbidden to wear new clothing during the week of Tisha B’av. [Michaber 551:6; Beis Yosef 551; M”A 551:23; Levushei Serud 551; Mateh Yehuda 551:6; Machatzis Hashekel 551:23; P”M 551 A”A 23Kaf Hachaim 551:98]
[40] M”A 551:21; Elya Raba 551:40; M”B 551:9; Kaf Hachaim 551:16; See also Zera Emes 76; Machazik Bracha 551:3; Zechor Leavraham 551:9; Shaareiy Teshuvah 551:1; Kaf Hachaim 551:9
[41] M”A 551:22; Aguda; Hagahos Maimanis; M”B 551:47; Kaf Hachaim 551:95
[42] Kaf Hachaim 551:88; Piskeiy Teshuvos 551:27
[43] See Michaber and Rama 551:6
[44] M”A 551:21 regarding those who allow reciting Shehechiyanu on Shabbos, or said it already at the time of purchase [or are accustomed to not recite Shehechiyanu on new clothing]
[45] Elya Raba 551:17; Chayeh Adam 133:14; Derech Hachaim 6; Kitzur SHU”A 122:2; Kaf Hachaim 551:205
[46] Mateh Yehuda 551; Kaf Hachaim 551:90
[47] M”A 551:6 regarding Chasan
[48] Nitei Gavriel 4; Piskeiy Teshuvos 551:5
[49] Piskeiy Teshuvos 551:27
[50] M”A 551:6 in name of Minchas Kohen regarding a Chasan who is allowed to wear Shabbos clothing on Shabbos Chazon; M”B 551:9 [unlike his ruling in Biur Halacha 551:6]; Shaareiy Teshuvah 551:2
[51] So is proven from M”A ibid who rules that a Chasan may not wear new Shabbos clothing, even though he may wear Shabbos clothing
[52] Shaareiy Teshuvah ibid; See Piskeiy Teshuvos 551:26
[53] Chayeh Adam 43:14; Kaf Hachaim 551:89; See P”M 551 A”A 20 and Biur Halacha 551:6 “Keilim” regarding a Chaluk that just like he may launder the Chaluk for Shabbos, so too he may wear a new Chaluk. [Vetzaruch Iyun how this does not contradict the M”B earlier ruling in 551:9! See Piskeiy Teshuvos 551 footnote 142
[54] Igros Moshe 3:80; Piskeiy Teshuvos ibid
[55] Chayeh Adam 43:14; Kaf Hachaim 551:89
[56] Darkei Chaim Vehsalom 945; Shulchan Haezer 2:13; Piskeiy Teshuvos 551:5
The reason: As otherwise it is considered public Aveilus. [ibid]
[57] Darkei Chaim Veshalom ibid
[58] As a Tallis Katan is not considered an important clothing to require Shehechiyanu.
[59] See Igros Moshe 3:80; Piskeiy Teshuvos 551:10
[60] Sheilas Yaavetz 82; Pischei Olam 23; Kaf Hachaim 551:92
[61] Halachos Ketanos 2:139; Zechor Leavraham 9; Moed Lekol Chaiy 10:18 and 37; Ruach Chaim 551:3; Ben Ish Chaiy Devarim 9; Kaf Hachaim 551:96-97; Igros Moshe 3:80
[62] The reason: As since the entire purpose of the shoe is to commemorate the mourning, it is therefore permitted to be purchased and worn. [ibid]
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