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Recent Q&A
Question:
Is there any source for the concept that if you didn’t go swimming before the three weeks then you’re not allowed to go swimming during the three weeks?
Answer:
No, there is no source for this concept and it is a mistaken custom and there is hence no need at all to pay attention to it as it has been completely negated by the Poskim. Accordingly, it is completely permitted for a person to go swimming until the start of the nine days whether he went swimming before the nine days or not. Likewise, it is completely forbidden for an Ashkenazi to go swimming during the nine days whether he went swimming before the nine days or not. Notwithstanding the above, both Ashkenazim and Sephardim, must beware to not enter into danger during the three weeks, and hence any swimming area which is viewed as dangerous is to be avoided due to this reason throughout the entire three weeks, regardless of whether or not one swam there prior to the three weeks.
Explanation:
While this concept is popularly quoted amongst some individuals that if you did not go swimming prior to the three weeks then you may not do so during the three weeks, in truth, there is no source for this concept. Let’s break down the actual recorded Halacha with regards to swimming during the three weeks. Swimming during the three weeks touches upon two different restrictions, one being against entering oneself into situations of danger, and the second being against bathing. The former concept applies throughout the three weeks while the latter concept applies only during the nine days and only for Ashkenazim, as for Sephardim it only applies during the week that Tisha b’Av falls. Now, while regarding the latter restriction of bathing, it is clear that swimming is prohibited as swimming is a form of bathing, with regards to danger, nowhere does it explicitly say that one may not swim during the three weeks to danger. Accordingly, there is no source to unequivocally prohibit swimming during the three weeks due to danger, and it all depends on the area in which one is swimming, and to the level of danger that it contains, and to one’s personal swimming skills. Accordingly, this is a subjective restriction depending on the circumstances. Now, regarding the bathing restriction during the nine days nowhere does it say [which is something that is also contrary to logic] that if you bathed before the nine days then you can bathe afterwards, and one who would do so would certainly transgress the law without anything to rely. The same applies regarding the danger restriction, that nowhere does it say that if you performed a dangerous activity before the three weeks then you may continue to do so during the three weeks. Such a clause would also be contrary to logic. Accordingly, there is no room to apply such a concept to swimming during the three weeks, either for stringency nor leniency, and it is completely permitted before the nine days in nondangerous areas, and forbidden during the nine days in all areas, irrelevant of whether or not one went swimming beforehand.
This baseless rumor has made it to the desk of many of the Gedolei Haposkim, who have rejected it completely. To quote from Rav Shlomo Zalman Aurbach: “It is permitted to go swimming on the beach or pool during the three weeks [prior to the nine days] and that which is commonly quoted by people that it’s only permitted if you already went swimming beforehand, this has no basis and is a complete mistake.”
Nonetheless, to not leave this custom without any logic to stand on, one can suggest that some individuals personally took upon themselves a stringency not to go swimming during the three weeks if they didn’t do so beforehand, as it doesn’t feel right for one to pleasure himself specifically during the three weeks. Accordingly, certainly, one who does not want to go swimming during the three weeks due to this reason may do so, as indeed one may add in whatever matter he desires to increase in his mourning and diminishing of pleasure during this time. However, to spread this as a Halacha versus what it truly is, a personal individualized stringency, is incorrect.
Sources: See regarding the negation of the above rumor and the permissibility to swim during the three weeks prior to nine days even if one did not swim beforehand: Teshuvos Vehanhagos 2:263; Piskeiy Teshuvos 551:46; Toras Hamoadim 63:2; Halichos Shlomo 6:13; Rav Chaim Kanievsky in Kara Alay Moed; See regarding matters of danger: Michaber 551:18; Hagahos Maimanis; Rokeiach 309; Midrash Eicha Rabasi; Midrash Tehillim 58See regarding not swimming in dangerous areas throughout the three weeks: Rav Moshe Feinsetin, brought in Moadei Yeshurun 128 footnote 12; Halichos Shlomos 2:14 footnote 7; Koveitz Mibeis Levi 13:22; Rivivos Efraim 3:333; 4:135; 6:285; Shevet Hakehasi 1:169; See regarding stringency to not swim at all during three weeks due to danger: Makor Chaim 551:14 “I saw people who abstained from entering a river during the three weeks due to danger”; Orchos Rabbeinu 2:129 in directive of Steipler; Harav Asher Lemel Hakohen; See regarding not bathing or swimming during the nine days: Michaber and Rama 551:16
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