Chapter 3: The mourning customs of the nine days

*Important Note:

This section will only list the mourning customs that become applicable during the nine days. All customs that apply throughout the entire three-week period were listed in the previous chapter. See there for further reference!

Introduction The name of the month-Menachem Av:[1] The name Av: The Akkadian meaning of the word Av possibly is wood. The Hebrew meaning of the word is father, as this month is the head of all tragedies.[2] The name Menachem: The name Menachem is an integral part of the name of the month of Av. This extends to the ruling that if a document had only the name Menachem written and not the name Av, it is valid.[3] This term emphasizes the comforting of the father, Hashem during this month. Month of mercy:[4] The month of Av is a month of mercy. The term father represents mercy, as the verse states Av Harachaman. This does not contradict the terrible tragedies that occurred in this month, as the tragedies occurred in order to chastise the Jewish people and bring them back to the path of G-d. It is similar to a merciful father who disciplines his son. Important dates in the month of Av: The death of Ahron: Ahron passed away on Rosh Chodesh Menachem Av [in the year 2488].[5] Ahron was known for being a peacemaker amongst families and friend and one is hence to emulate his actions especially in this month.[6] The 5th of Av: The Arizal passed away on the 5th day of Menachem Av. This is an auspicious day for the bringing of the redemption.[7] The seventh of Av: On the 7th day of Menachem Av, the gentiles entered the Heichal.[8] One is to increase in his pleas for the redemption on this day.[9] Important dates after the 9th of Av: See Chapter 7! Shabbos Chazon: The Shabbos prior to Tisha B’av is cordially known as Shabbos Chazon. It is called this name after the title of the Haftorah of this Shabbos, Chazon Yeshayahu. In addition, there is a tradition from Reb Hillel of Paritch, in name of Rav Levi Yitzchak of Berditchiv that on this Shabbos Hashem shows the soul of every Jew a distant spiritual vision of the third Temple.[10] The purpose of this vision is to help increase a Jew’s anticipation for the redemption. Although this matter effects one’s inner soul, subconsciously, it is further increased through contemplating this matter on this Shabbos.[11] The reason Hashem shows us the Third Temple specifically the Shabbos before Tisha B’av is to express to us that in truth the purpose of the exile is to bring about the great revelation of the Third Temple.[12]   Directives of the Rebbe applicable to the nine days: Increasing in charity:[13] One is to increase in distribution of charity during the nine days, as the verse[14] states that Tziyon will be redeemed with Mishpat and its exiles with Tzedaka. Increasing in Torah learning:[15] One is to increase in Torah learning throughout the period of the nine days, as the verse[16] states that Tziyon will be redeemed with Mishpat and its exiles with Tzedaka. One should study the laws of mourning relevant to the three weeks, nine days, and Tisha B’av. Organizing a Siyum Misechta:[17] Throughout the nine days one is to organize a Siyum Mesechta to take place daily, in order to increase in the permitted forms of Simcha during this time, and hasten the Siyum of the Galus. The masses should participate in these Siyumim, and the Misayem should explain the conclusion of the Tractate in a way that all can understand. One can choose a simple and short Misechta for this purpose, such as Miseches Tamid, which only has eight pages. It is proper to arrange Siyumim over the radio. One is to hold a Siyum even on Erev Tisha B’av and Tisha B’av, of those Tractates permitted to be studied. On Motzei Tisha B’av one is to arrange a second Siyum, in addition to the one held on Tisha B’av.[18] A Siyum is also to be held on the 10th of Av. One is to make mention by these Siyumim of the need to increase in Ahavas Yisrael and charity.

From when do the nine days begin; from sunset of Rosh Chodesh or nightfall?[19] The mourning customs followed during the nine days are to be observed beginning from nightfall [i.e. Tzeis Kochavim].[20] Some however are accustomed to begin observing all the mourning customs starting from sunset.[21] However, if one Davened Maariv early, [starting from Plag Mincha[22]] then he must observe the mourning customs from that time and onwards.[23] May one turn the washing machine on if it will continue into the night? See Halacha 10! List of customs that begin to apply during the nine days, as explained in this chapter: 1) Delaying a court case. [See Chapter 3 Halacha 2] 2) Not to buy or sell expensive items of Simcha. [See Chapter 3 Halacha 3] 3) Not to build or renovate for pleasure. [See Chapter 3 Halacha 5] 4) Not to plant for purposes of pleasure. [See Chapter 3 Halacha 6] 5) Not to eat meat or wine. [See Chapter 3 Halacha 8-9] 6) Not to launder clothing or wear freshly laundered clothing. [See Chapter 3 Halacha 10] 7) Not to purchase or wear any new clothing [See Chapter 3 Halacha 13] 8) Not to bathe or shower. [See Chapter 3 Halacha 15] List of customs that only begin to apply during the week of Tisha B’av: · Cutting nails. [See Chapter 3 Halacha 16] The Customs applicable to Sephardim: The Sephardic custom is to begin the following prohibitions only from the week of Tisha B’av. 1) Cutting hair, 2) Not doing laundry. 3) Wearing freshly laundered clothing 4) Wearing new clothing [week of Tisha B’av] 5) Buying new clothing [according to some] 6) Bathing

1. Diminishing in rejoicing:

At the entrance of the month of Menachem Av one diminishes in joy.[24] One is thus not to rejoice at all.[25] [Some[26], however, learn that one is merely diminish in joy and does not have to end all joy completely.]

Q&A Until when is one to diminish in joy? Some Poskim[27] say this ruling extends until Rosh Chodesh Elul. Others[28] rule it extends until after the 10th of Av. Others[29] rule it extends until the 15th of Av. Others[30] rule it extends until after Shabbos Nachamu. Matters of frivolity:[31] One is to be especially careful during these days not to have conversations of frivolity and lightheartedness.   Jewelry and makeup: Some Poskim[32] write women are to diminish in makeup and jewelry during the nine days.

 

2. Delaying a court case with a gentile:[33]

One who has a court case against a gentile during the nine days is to find ways to delay it, as during this time a Jews Mazal is weak.

Q&A Until when is one to avoid a court case with a gentile? Some Poskim[34] say this ruling extends until Rosh Chodesh Elul. Others[35] rule it extends until after the 10th of Av. Others[36] rule it extends until the 15th of Av.

 

3. Masa Umatan-Business, buying and selling:[37]

One is to diminish in business during the period of the nine days.[38] This includes the buying and selling of items.[39] Some Poskim[40] rule this prohibition only applies towards buying and selling items of joy, such as the needs of a wedding [and silver vessels[41] and any item which is not a necessity[42]]. Other Poskim[43] rule that the prohibition includes buying or selling any item, and one may only buy or sell for need of Parnasa. Practically, the custom today is to be lenient in all the above, even regarding items of joy,[44] [although it is proper to be stringent regarding items of joy, such as silver vessels and the like[45]]. [Thus, one is to avoid purchasing during this time all expensive items that give one joy, unless they are considered a necessity.[46] However, all simple items may be purchased even during the nine days.[47] In all cases that delaying the purchase of the item at this time will cause a monetary loss, such as the prices will go up, it is permitted to be purchased.[48]]

 

Summary: It is permitted to buy and sell all simple and necessary items as usual during the nine days. One is not to buy and sell expensive items that are not necessities, but rather a luxury, unless it is a case of possible financial loss. Q&A May one buy an expensive item if it is on sale and will not be available for the same price after Tisha B’av?[49] If there is a sale during the three weeks, and the sale will not be available after Tisha B’av, it is permitted to buy the item even during the nine days.   May one buy an expensive item if he will be leaving town, and will be unable to purchase it after Tisha B’av?[50] Yes.   May one order items during the nine days if it will only arrive after Tisha B’av? Yes.[51] However, some Poskim[52] rule one may not do so.   May one purchase gifts and give gifts during the nine days? Yes.[53] One may even buy presents during the nine days for this purpose.[54] Nevertheless, it is proper not to purchase silver items [or other expensive items[55]] during these days.[56] May one purchase a home during the three weeks? One is not to do so unless it is an absolute necessity or a case of loss.[57]   May one purchase jewelry during the nine days? One is to avoid purchasing jewelry unless it is on sale, or not attainable after Tisha B’av.   May a Jewelry store and silver store remain open during the nine days? Yes, if they have a gentile clientele.   May one purchase Sefarim during the nine days?[58] Yes. May one buy Tefillin during the nine days?[59]         It is permitted to buy Tefillin throughout the three weeks.[60] May one purchase house appliances and furniture, such as a fridge, washing machines, couch, during the nine days?[61] If any of these items are a necessity, it may be purchased throughout the nine days. Thus, one may purchase a new washing machine, dryer, fridge, bed, and couch if one’s old one has broken, or an additional one has become necessary. The same applies towards purchasing an air conditioner and the like. If, however, the item is not a necessity, and one desires it for simply extra comfort or beauty, then it may not be purchased during the nine days.   May one purchase a car during the nine days?[62] It is forbidden to buy a car for pleasure purposes during the nine days.[63] If, however, one is buying it for purposes of making a livelihood, it is permitted to buy it during the nine days. If one purchased an item before the three weeks/nine days, may he receive it during the three weeks/nine days? Seemingly, above Issur of Masa Umatan only applies if purchase during nine days itself, and the general Issur of three weeks due to simcha, would not apply accoridng to those Poskim who hold that it does not deserve shehehciyanu. See Igros Moshe 82 regarding bookcase that he should not receive it until after the nine days.

4. Music:[64]

During the nine days, it is forbidden to play music even for livelihood/Parnasa purposes, even for the sake of gentiles.

Q&A May one dance on Shabbos in honor of a Chasan or Bar Mitzvah?[65] Yes. This applies even by Shabbos Chazon. May one play music by a Bar Mitzvah; Bris or Pidyon Haben during the nine days? Some[66] write that according to all opinions it is forbidden to do so during the nine days.   May one practice music during the nine days? No. May a music teacher continue teaching during the nine days? No. If, however, the teacher is pressed for Parnasa or the students are pressed for time then some Poskim[67] rule it is permitted up until the week of Tisha B’av.

5. Building:[68]

During the nine days one is to diminish in building for pleasure or beauty purposes, such as building a wedding home for his son, or a beautiful architectural structure or beautiful tents. One may however fix a wall which is leaning to fall.[69] One may likewise build for the sake of a Mitzvah[70], such as building or renovating a Shul.[71] [Likewise, one may build for the sake of the public.[72] One may build for the sake of doing business, such as to sell or rent the property.[73]]

Gentile workers:[74] One may not hire gentile workers to build a building for pleasure or beauty purposes during the nine days. However, if the gentile was contracted [before Rosh Chodesh[75]] to be paid for the job [as opposed to an hourly rate], then if the gentile can choose to work during the nine days, without protest from the Jew. Nonetheless, if the Jew appeases the gentile with extra payment to push off the work, then he is blessed. [Furthermore, initially one is to stipulate with the gentile that he will not work during the nine days.[76]]  

Q&A May one build for the sake of expanding his home during the nine days?[77] If the added space is an absolute necessity for him and his family, then one may do so.[78] May one build for business purposes during the nine days, such as to renovate a home for real estate?[79] Yes.[80]   May one sign a contract to purchase or rent a home during the nine days?[81] Yes.[82]   May the building of apartment complexes continue during the nine days?[83] Yes.[84] May one who began renovations prior to the nine days continue to do so during the nine days?[85] One may only continue to do so if the added space is an absolute necessity for him and his family. If it is not necessary, but stopping the renovations in middle will cause him a loss, then one may do so through a gentile. If the renovations are being done by gentile workers-see above. Some Poskim[86] allow one in all cases to complete the job up until the week of Tisha B’av. May one paint his house during the 9 days?[87] No.[88] If, however, one began doing so from before the three weeks then some Poskim[89] rule he may complete the job up until the week of Tisha B’av. House is damaged:[90] The above prohibition and stringency only apply if one desires to paint for pleasure purposes. If, however, the paint of the house is damaged, such as due to a leak or fire and the like, then it may be painted throughout the three weeks, even during the week of Tisha B’av.

6. Planting:[91]

During the nine days one is not allowed to plant gardens for pleasure purposes, such as the trees of kings which are planted for shade, or different species of myrtle.

Q&A May one plant a garden during the nine days?[92] No. However, one may do so for purposes of livelihood/Parnasa. May one tend his garden during the nine days?[93] Yes. One may remove weeds and perform other garden work during these days. May one water during nine days? Yes.

Question: May I plant a lemon tree during the nine days for the sake of eating the fruit that will eventually grow?   Answer:             Yes. Explanation: The Talmud and Poskim write that during the nine days one is not allowed to plant gardens for pleasure purposes, such as the trees of kings which are planted for shade, or different species of myrtle. From here it is clearly implied that planting for purposes of eating the fruit is permitted even during the nine days.   Sources: See Michaber 551:2; Yevamos 43; Piskeiy Teshuvos 551:9; Nitei Gavriel   Cutting grass and watering plants during nine days Question: May I mow my lawn and water my plants and upkeep my garden during the nine days?   Answer:                                                     Yes. Explanation: The Talmud and Poskim write that during the nine days one is not allowed to plant gardens for pleasure purposes. There is no recorded restriction against trimming or upkeeping a garden during the nine days, and it is therefore permitted to be done.   Sources: See Michaber 551:2; Yevamos 43; Piskeiy Teshuvos 551:9

7. Kiddush Levana:[94]

The custom is not to recite Kiddush Levana until after Tisha B’av.[95] [It is rather to be recited on Motzei Tisha B’av, as will be explained in Chapter 4 Halacha 17.]

 

Eating meat poultry and wine [Halachas 8-9]

8. Eating meat and poultry:[96]

A. The prohibition:[97]

The custom is not to eat meat or poultry[98] throughout the nine days[99] [beginning from Rosh Chodesh Menachem Av, including Rosh Chodesh[100]].[101] [However, fish is permitted to be eaten.] It is forbidden to eat meat or poultry due to this custom.[102] One who breaks this custom and eats meat falls into the category of “Poretz Geder Yenashchenu Nachash.”[103]

Shechita:[104] The custom is to avoid slaughtering animals or poultry from Rosh Chodesh until after Tisha B’av [the 10th of Av[105]].[106] It is however permitted to slaughter for the sake of a Mitzvah such as for an ill person who needs meat, or for Seudas Shabbos or a Bris Mila, as will be explained.

Does the prohibition begin from sunset or Tzeis of Rosh Chodesh?[107] Some are accustomed to abstain from eating meat and poultry starting from after sunset of Rosh Chodesh. Others are accustomed only from nightfall [Tzeis]. See Introduction for the full details of this matter!

Eating a dish which contains meat or poultry: It is forbidden to eat a food which contains meat or poultry amongst its ingredients.[108] If meat or poultry fell into a food, the food may be eaten if it contains sixty times the meat.[109] Alternatively, one may taste the pot to verify if it has a taste of meat. If one sees that it does not have a taste of meat, it is permitted to be eaten.[110]

Cooking food in a meat pot:[111] Pareve foods may be cooked in a meat pot [even if the pot was used for meat in the past 24 hours[112]].

Q&A May one cook in oil that was used to deep fry Schnitzel? No. May one bake meat and Pareve in the same oven and eat the Pareve? If one of the foods are covered this is permitted without question. If both of the foods are uncovered, then one may only eat the Pareve food if it does not have a taste of meat.   May stores sell meat during the nine days?[113] Yes.[114] May a meat restaurant remain open during the nine days?[115] Yes.[116]   If one forgot and said a blessing over meat or poultry during the nine days, what is he to do?[117] He is to eat and swallow a small amount of the meat.

B. Cases of exception:

Shabbos: It is permitted [and is a Mitzvah] to eat meat on Shabbos.[118] If the third meal continues past the conclusion of Shabbos, it remains permitted to eat meat and drink wine until one recites Birchas Hamazon, even if the congregation already Davened Maariv.[119] Some Poskim[120] however rule it is forbidden to eat meat past nightfall if the congregation already Davened Maariv.

Children: A child who is below the age of Chinuch may eat meat, poultry and wine during the nine days.[121] A child who is above the age of Chinuch may not eat meat or drink wine during the nine days.[122] The age of Chinuch in this regard is a child who has reached the age of understanding the mourning period [which is not before age 9[123]].[124] Some Poskim[125], however, rule one should be stringent if the child has reached the general age of Chinuch of all Mitzvos [which is approximately from age six]. [Practically, the custom of many is to be stringent in this matter.[126]] One may be lenient to give children [below Bar and Bas Mitzvah] to eat meat on Erev Shabbos after midday.[127] [Some Poskim[128] however limit this ruling only to those areas in which Shabbos begins late and one desires to feed the children before Shabbos.]

One who is sick:[129] One who is sick [or has a medical condition which requires meat to be eaten for] may eat meat.[130] [This applies even if his illness is not dangerous[131], and even if he is only slightly sick.[132] One is not required to do Hataras Nedarim to eat meat in case of illness.[133] This allowance applies even on the week of Tisha B’av, and even past the 7th of Menachem Av.[134]]

Nursing women: Those women that need to eat meat in order to have milk for their child, may be lenient to do so.[135] This applies even to animal meat.[136] Likewise, if a nursing woman feels weak or sick she may be lenient to eat meat.[137] [However, this only applies if other foods cannot supplement the benefits received in eating meat.[138]] Nevertheless, the custom is to be stringent beginning from the 7th of Av[139] unless she feels a strong need for it.[140] Practically, this matter of nursing women eating meat during the nine days is to be given to the discretion of a Rav in order so people don’t come to belittle the matter.[141]

Pregnant women: If a pregnant woman feels weak or sick she may be lenient to eat meat.[142] [However, this only applies if other foods cannot supplement the benefits received in eating meat.] Nevertheless, the custom is to be stringent beginning from the 7th of Av[143], unless she feels a strong need for it.[144] Practically, this matter of pregnant women eating meat during the nine days is to be given to the discretion of a Rav in order so people don’t come to belittle the matter.[145]

After birth:[146] A woman after birth is permitted to eat meat during the nine days. [This applies for all women within 30 days of giving birth.[147]] Nevertheless, the women are accustomed to stop eating meat starting from the 7th of Av [unless they feel a strong need to eat it[148]].

One who cannot eat milk products:[149] One who cannot eat milk products may eat chicken [or a dish which contained meat.[150]] [This applies even if he is not sick.]

Q&A May one taste a meat dish on Erev Shabbos?[151] One may taste a meat dish on Erev Shabbos to see if it requires any extra spices. [One is to simply taste the food and spit it out.[152] One is not to say a blessing upon tasting it.] It is forbidden to eat it in order to fulfill the custom of eating the Shabbos food before Shabbos.   If one started Shabbos early may he make Kiddush and eat meat before sunset?[153] Yes. May one eat leftover meat from Shabbos? Some Poskim[154] rule it is permitted to eat leftover meat from Shabbos during the weekday. This especially applies during Melaveh Malka.[155] Other Poskim[156] rule it is forbidden, and so is the final ruling.

 

C. A Seudas Mitzvah:[157]

One may eat meat and drink wine during a Seudas Mitzvah which is taking place during the nine days, such as a Bris Mila, Pidyon Haben, Siyum Miseches, [or a Bar Mitzvah[158]].[159] However, only those who are coming to the meal out of respect for the Baal Hasimcha, or other similar reason, are allowed to eat.[160] However, those joining simply to be allowed to eat meat and drink wine are forbidden to eat meat and wine.[161]

The week of Tisha B’av:[162] Within the week of the Tisha B’av, only ten people, [in addition to relatives[163] and the father of child and Kohen by a Pidyon Haben[164] and the father of the child and Mohel and Sandek by a Bris[165]], are to eat meat or drink wine during the meal. All others are to simply eat the other foods.[166]

Erev Tisha B’av:[167] The above allowance to eat meat and drink wine during a Seudas Mitzvah applies even on Erev Tisha B’av, with exception to the Seudas Hamafsekes. [When having the meal on Erev Tisha B’av, it is proper to eat it in the morning.[168]]

Kos Shel Bracha:[169]  One may say Birchas Hamazon over wine [i.e. Kos Shel Bracha] by a Seudas Mitzvah.

Q&A May one specifically schedule to do a Siyum Misechta in the nine days in order to be allowed to eat meat?[170] Some Poskim[171] rule it is permitted to do so. Other Poskim[172] rule it is forbidden to do so, and only if in any event one happened to finish a Misechta during the nine days, and he is accustomed to make a meal, then he may do so. On which Misechtos can a Siyum be made? · Finishing Chamisha Chumshei Torah with a commentary.[173] · Completion of one of the Sefarim of Navi together with a commentary of the Rishonim.[174] However, it is disputed in Poskim if one may learn a single Sefer simply for the sake of making a Siyum and exempting oneself from a fast.[175] · A Misechta in Shas.[176] This includes even one of the short Misechtas, such as Miseches Kallah, Sofrim, Avos Derebbe Nasan.[177] Some Poskim[178] rule one may make a Siyum even on one Perek of a Misechta. It is best to make a Siyum that follows all opinions.[179] · A Misechta of Talmud Yerushalmi.[180] · A complete Seder of Shisha Sidrei Mishneh.[181] · Some Poskim[182] rule one may make a Siyum on a single Misechta of Mishnayos in Shisha Sidrei Mishneh, if one learned it in depth with the commentaries. However, it is disputed in Poskim if one may learn a single Misechta simply for the sake of making a Siyum and exempting oneself from a fast.[183] Practically, it is best to make a Siyum that follows all opinions.[184] · A Sefer of Zohar, even if one does not understand.[185] · Completion of one of the four sections of Shulchan Aruch.[186] · Completion of the Rambam’s Mishneh Torah.[187] · Completion of the writing of a Sefer in Chidushei Torah.[188]   Can one make a Siyum if he did not comprehend what he learned?[189] No. the Siyum can only be made if one understands to some level, the words that he read. However, a Siyum may be made if one understood majority of the material, even though some of the material was not understood.[190]                                           Can one make a Siyum on a later date if he already completed the Misechta? The Siyum celebration must be made in close proximity to the completion of the Misechta, as otherwise the Simcha dissipates.[191] In the event that the Misechta was completed many days earlier, seemingly, the Siyum celebration does not have the status of a Seudas Mitzvah. Perhaps, however, if he concluded the last lines only superficially, with intent to study it in greater depth on the day of the Siyum, then this is also valid. Vetzaruch Iyun! May one make a Siyum if he learned the Misechta out of order?[192] Yes. May one make a Siyum Misechta if it was studied in parts by several individuals?[193] Yes.

9. Drinking wine:[194]

One may not drink wine throughout the nine days.[195]

Does the prohibition begin from sunset or Tzeis of Rosh Chodesh?[196] Some are accustomed to avoid drinking wine starting from after sunset of Rosh Chodesh. Others are accustomed only from nightfall [Tzeis]. See Introduction for the full details of this matter!

Adding wine into the ingredients of a food: It is forbidden to eat a food which contains wine within its ingredients.[197] If wine fell[198] into a food the food may be eaten if it contains sixty times the wine.[199] Alternatively, one may taste the pot to verify if it has a taste of wine. If one sees that it does not have a taste of wine it is permitted.[200]

Beer and other beverages: It is permitted to drink any beer [and any alcoholic beverage other than wine[201]] during the nine days.[202]  It is permitted to drink vinegar made from wine.[203]

Children: A child that has not reached the age of Chinuch may drink wine during the nine days as explained in the previous Halacha B regarding meat. See there for all the details of this matter!

Shabbos: One may drink wine on Shabbos without limitation.[204] If the third meal continues past the conclusion of Shabbos, it remains permitted to eat meat and drink wine until one recites Birchas Hamazon, even if the congregation already Davened Maariv.[205] Some Poskim[206] however rule it is forbidden to drink wine past nightfall if the congregation already Davened Maariv.

Seudas Mitzvah: One may drink wine by a Seudas Mitzvah, as explained in Halacha 8C.

Kos Shel Bracha:[207] One does not say Birchas Hamazon over wine during the nine days.

Havdalah:[208] When saying Havdala during the nine days [Motzei Shabbos Chazon] one is to give the wine to drink to a child [whether male or female[209], although some rule only male[210]] who has reached the age of Chinuch [of blessings[211] although some say also Chinuch of Havdala[212]] but has not yet reached the age of Chinuch for mourning.[213] If such a child is not available, he may drink the [entire[214]] Havdala wine himself as usual.[215]

 

Q&A May one drink grape juice during the nine days?[216] No.   May one eat grapes during the nine days [if a Shehechiyanu is not required to be recited]? Yes.   May one drink grape flavored soft drinks during the nine days?[217] Yes, so long as they do not contain actual grape juice in their ingredient. If one forgot and said a blessing over wine during the nine days, what is he to do?[218] He is to eat and swallow a small amount of the wine.

Clothing related restrictions [Halachas 10-14]

10. Laundering clothing:[219]

A. The prohibition:[220]

It is forbidden to wash or launder clothing during the nine days.[221] This applies even if one uses plain water, without detergent.[222]

One plans to wear it after Tisha B’av:[223] It is forbidden to launder clothing even if one only plans on wearing it after Tisha B’av. This applies to all material clothing, even linen.[224]

The type of clothing included in the prohibition:[225] It is forbidden to launder clothing of any material, even linen.[226] It is forbidden to launder any cloth, even if not worn on the body, such as towels, tablecloth, or linens for the bed.

Gentile doing the washing:[227] It is forbidden during the nine days to give one’s clothing to a gentile to launder.[228] [This applies even if one tells the gentile to only launder the clothing after Tisha B’av.[229] This applies even if one tells the gentile to pick up the clothing and hence does not do any work in bringing it to her.[230]] It is however permitted to give a gentile clothing to launder prior to the nine days, even though she will launder them during the nine days [or during the week of Tisha B’av[231]].

Washing clothing of a Gentile:[232] It is forbidden for a Jew to launder the clothing of a gentile [in public[233]] during the week of Tisha B’av.[234] [However, prior to the week of Tisha B’av it is permitted to launder the clothing of a gentile even according to the Ashkenazim.[235] Likewise, if gentiles have distinct clothing that are worn only by gentiles, it is permitted to be laundered by a Jew.[236] Likewise, if one depends on this job in order to feed themselves and their family, it is permitted.[237]]

Ironing clothing:[238] It is forbidden to iron clothing during the 9 days.

Laundering on Tisha B’av after midday:[239] The custom is to forbid doing so, even if it is done for the honor of Shabbos, such as when Tisha B’av falls on Thursday.

Q&A May one clean a stain from his clothing during the nine days?[240] One may not clean a stain using water or stain removal. One may however use a brush to scrape it off.[241] If one does not have another garment available and is embarrassed to go out with the stain, it is permitted to be washed. Tzitzis:[242] One may clean a stain from Tzitzis if the Tzitzis is not really wearable in its current state [and he does not have another pair available]. May one iron only a part of the clothing?[243] No.   May one turn the washing machine on Erev Rosh Chodesh Menachem Av if it will continue into the night? It is best not to do so.[244] However, one may do so if it will finish the load before nightfall, even though it will continue past sunset.[245] Some[246] however rule that one may not do so if it will continue past sunset.   May one hang wet clothing during the nine days, such as clothing that were washed on Erev Rosh Chodesh? Some Poskim[247] write it is best to do so in private. May one use a dryer during the nine days?[248] Yes.   May an Ashkenazi launder the clothing of a Sephardi prior to the week of Tisha B’av?[249] Yes.   May one wash a Sheitel during the nine days?[250] No.   May one braid and iron a Sheitel during the nine days?[251] No.   May one polish and shine his shoes during the nine days? Remove dust: It is permitted to clean dust off one’s shoes during the nine days. Shine:[252] It is forbidden to shine the shoes during the nine days. It is however permitted to polish and shine the shoes in honor of Shabbos. Polishing without shining: Some Poskim[253] rule it is permitted to polish shoes during the nine days if their color has faded, and one does not shine it in the proces. Other Poskim[254], however, rule it is forbidden.

Styling Sheital during three weeks and nine days? Question: May one trim or style a Sheitel during the three weeks and nine days?   Answer:               Yes, during the three weeks until the nine days. No, during the nine days unless it is a case of real need. Explanation: Until the start of the nine days there is no source for prohibiting trimming or styling a wig. However, during the nine days it is forbidden to modify clothing and seemingly the same would apply to a wig. Nonetheless, in a time of need, such as if the wig is not wearable the way it is then one may certainly do so. Sources: See Piskeiy Teshuvos 551:20; Nitei Gavriel 21:5; 37:9 footnote 16   May one wash rags or hand towels during the nine days? Question: May one wash rags or hand towels during the nine days?   Answer:               If one has run out of clean rags or towels, then he may wash them up until the week of Tishe Beav. They may not be washed during the week of Tishe Beav. However, some are lenient if they get dirty extremely often and are changed daily. Practically, one may be lenient for hygienic purposes.   Explanation: The Poskim rule that up until the week of Tisha b’Av one may wash his garments if he no longer has any clean ones available. However, by the week of Tisha b’Av this is forbidden to be done, and no exception is mentioned. Nonetheless, some Rabbanim argue that all clothing that get dirty very quickly may be laundered during the nine days just like children’s clothing. In the event that there is some reason of Kavod Habriyos relevant certainly one may be lenient like this approach.   Sources: See Moed Lekol Chaiy 10:11; Ben Ish Chaiy Devarim 6; Nitei Gavriel 35:7 and 18 footnote 11

B. Time of need:

May one do laundry if all of his clothing is dirty?[255] Even if one only owns a single shirt and it became dirty [but is still wearable[256]], one may not launder it in the week of Tisha B’av. [One may however launder it up until the week of Tisha B’av, even according to the Ashkenazi custom.[257] Likewise, if one owns more than one pair of a certain clothing and all of that clothing has become dirty, then one may wash the clothes he needs up until the week of Tisha B’av.[258] However, this only applies to clothing that regularly become dirty and sweaty and is hence changed often. Thus, one may launder socks, underclothing and shirts if all that clothing has become dirty, up until the week of Tisha B’av.[259]] The same applies regarding ironing the above clothing.[260]] If Tisha B’av falls on Sunday the week beforehand is not considered the week of Tisha B’av.[261] However, if Tisha B’av falls on Shabbos and was pushed off to Sunday, it is disputed as to whether the entire week beforehand as the week of Tisha B’av[262], and the Ashkenazi custom is to be stringent in this matter.[263]

May an Avel wash his clothing during the three weeks?[264] If an Avel ended his Shiva during the nine days, he may wash his clothing although without using soap. This applies even on the week of Tisha B’av.

Traveling: If one is traveling [during the nine days or during] the week of Tisha B’av and needs to launder clothing for his trip, then some Poskim[265] rule he may launder all the Shabbos clothing that he will need for the Shabbosim of his trip. He however may not launder his other weekday clothing. Other Poskim[266] however rule he may not even launder the Shabbos clothing [for the future Shabbosim]. Practically, one may be lenient to launder the Shabbos clothing through a gentile.[267]

Q&A   Must one launder all his clothing before the nine days, in order so he does not need to launder them during the nine days?[268] Yes. Must one purchase enough clothing before the nine days, in order so he does not need to launder them during the nine days?[269] No. He is not required to purchase more clothing before the nine days, so he does not have to do laundry.   If one is traveling during the nine days, must he take with him enough clothing so he does not need to wash any of his clothing during the nine days? Some Poskim[270] rule it he is required to do so. Other Poskim[271] rule he is not required to do so, and may wash the dirty clothing until the week of Tisha B’av.   May one wash Shmates/rags during the nine days?[272] If one has no other clean Shmates/rags available, then he may wash the ones that he needs. One, however, may not wash it simply because it is giving off a bad smell.   If one’s clothing became dirty to the point of being unwearable, and one does not have another pair, may it be washed during the week of Tisha B’av?[273] Yes.   May those permitted to launder clothing on Chol Hamoed also launder clothing during the nine days? Some Poskim[274] rule it is permitted to do so. Others[275] however rule it is forbidden. Is it better to purchase a new article of clothing during the nine days that to wash it if one ran out of that article clothing? Some Poskim[276] rule that it is better for one to purchase a new article of clothing during the nine days, if he has run out of any clean pairs, then to resort to washing it during the nine days.[277] Other Poskim[278], however, rule that it is better to launder the clothing then to purchase a new article of clothing.[279]

May one wash rags or hand towels during the nine days? Question: May one wash rags or hand towels during the nine days?   Answer:               If one has run out of clean rags or towels, then he may wash them up until the week of Tishe Beav. They may not be washed during the week of Tishe Beav. However, some are lenient if they get dirty extremely often and are changed daily. Practically, one may be lenient for hygienic purposes.   Explanation: The Poskim rule that up until the week of Tisha b’Av one may wash his garments if he no longer has any clean ones available. However, by the week of Tisha b’Av this is forbidden to be done, and no exception is mentioned. Nonetheless, some Rabbanim argue that all clothing that get dirty very quickly may be laundered during the nine days just like children’s clothing. In the event that there is some reason of Kavod Habriyos relevant certainly one may be lenient like this approach.   Sources: See Moed Lekol Chaiy 10:11; Ben Ish Chaiy Devarim 6 [permits handkerchief which gets dirty daily from blowing nose]; Nitei Gavriel 35:7 and 18 footnote 11 [regarding womens cooking clothing]; Piskeiy Teshuvos 551 footnote 106 [regarding hospital sheets]; See regarding children’s clothing which constantly becomes dirty with feces and urine, that they may be laundered even the week of Tisha B’av: Rama 551:14; [Levush 551; Kaf Hachaim 551:178

 

C. For the need of a Mitzvah:[280]

It is permitted to launder clothing for the sake of a Mitzvah.

Washing white garments for Shiva Nekiyim:[281] It is permitted for a woman to launder her white garments which are needed for Shiva Nekiyim [even during the week of Tisha B’av[282]]. However, on Tisha B’av itself she is not to [launder and] wear white garments, and is rather to simply wear a clean garment that has been checked.[283]

Washing clothing for Shabbos:[284] If one does not have any clean Shabbos clothing available he may wash them on Thursday [or Friday] in honor of Shabbos.[285] It may certainly be washed by a gentile [for the sake of Shabbos].

Q&A May one iron his clothes in honor of Shabbos? If one does not have any other ironed clothing available some Poskim[286] rule that doing so is allowed. May one send his Shabbos Kapata to the cleaners? If the Kapata is dirty and one does not have another one available, then it may be laundered or sent to the cleaners in honor of Shabbos. May one launder his Tallis Katan/Gadol if they are dirty?[287] If one’s current Tallis Gadol/Katan is dirty to the point that it is unwearable, and he does not have another one available, and is unable to borrow one in its place, he may launder the Tallis Katan/Gadol.

D. Laundering clothing of children:[288]

It is forbidden for adults to launder children’s clothing starting from the week of Tisha B’av.[289] [Some Poskim[290] rule this applies even according to the Ashkenazi custom. Other Poskim[291] however rule that according to the Ashkenazi custom one may not launder children’s clothing during the nine days, starting from Rosh Chodesh Av.] However, those children’s clothing which constantly becomes dirty with feces and urine, may certainly be laundered even the week of Tisha B’av.[292] Furthermore, the custom is to launder all children’s clothing.[293] [Some Poskim[294] rule that this applies to children of up until 2-3 years of age. Other Poskim[295] rule it is up until the age of 3-4. Other Poskim[296] rule it applies at least until the age of Chinuch, which is approximately six-seven years old. Other Poskim[297] rule it perhaps applies until the age of Bar Mitzvah, just as is the rule by Aveilus. Practically, one may be lenient up until the age of Chinuch, which is approximately six years old, and past the age of Chinuch one may be lenient up until the week of Tisha B’av.[298] In years that Tishe Beav falls on Shabbos, then starting from the prior Motzei Shabbos is considered for Ashkenazim to be the week of Tishe Beav in this regard. See Halacha 17F!]

Washing in private:[299] The clothing is to be washed [and dried] in private [i.e. in one’s home rather than a laundry mat, and not in the open view of the public]. [If, however, one does not have the means of washing the clothing in private, or if there is a better washing available in public, then it may be washed in public.[300] Thus, one who does not have a washing machine may wash the clothing in a laundry mat, and if a certain clothing needs dry cleaning it may be sent to the dry cleaners.]

How many clothing to wash at a time:[301]  One is not to wash many clothing simultaneously [but rather one clothing at a time[302]]. [However, in a washing machine one may be lenient to wash even many clothing at a time, so long as one is in need of all the clothing to be washed before Tisha B’av, and does not add to it any clothing of adults that cannot be washed.[303]]

Having a gentile do the washing:[304] When one is allowed to wash clothing of children during the week of Tisha B’av, it is best to have the laundering done by a gentile. [Prior to the week of Tisha B’av, there is room to be lenient to allow washing all children’s clothing who are below Bar Mitzvah through a gentile.[305]]

Summary: It is forbidden to launder clothing from the start of Rosh Chodesh Av until the week of Tisha B’av, unless one has run out of clean clothing that are changed on a daily basis, or one is washing the clothing of a gentile, or a child, or for the sake of a Mitzvah. During the week of Tisha B’av, it is forbidden to launder any clothing, even if one has run out of clothing, even if it is the clothing of a child or a gentile, unless the clothing is of a child who is below the age of Chinuch, or is needed for the sake of a Mitzvah. General Q&A May a Jewish owned hotel, or host launder bed sheets for his guests?[306] It is forbidden to do so. This applies even towards gentile guests. If, however, not doing so would incur a great loss, it is permitted to launder the bed sheets through a gentile.   May hospitals launder clothing for the patients?[307] This may be done for medical purposes, to prevent spread of infection and the like.   May a dry cleaner or laundry mat remain open during the nine days?[308] If the store is open in a mainly gentile area, it is allowed to leave it open throughout the nine days and receive clothing from gentiles[309], or Jews which have children’s clothing that need laundering. However, they may not accept clothing of an adult Jew, if it is forbidden for him to launder it. They may accept clothing of a Sephardi Jew until the week of Tisha B’av.   Q&A on clothing of children May children launder their own clothing?[310] It is forbidden for children who have reached the age of Chinuch to launder their clothing during the above time period. If one has the means to buy enough clothing for the children to prevent needing to wash them during the nine days, must he do so?[311] No.

General Q&A May one mop his floors during the nine days?[312] Some[313] write that one is to refrain from mopping the floors during the nine days. One may however wash the floors in an irregular fashion, such as by using less water or not using detergent, and the like. Dirty areas of the floor may be washed as normal.[314] One may mop the floors regularly in honor of Shabbos.[315]

 

Compilation-May one do laundry during the nine days if all of a certain article of clothing is dirty [i.e. socks, undershirt, shirt, pants]?

A. Introduction:[316]

It is forbidden to wash or launder clothing during the nine days.[317] This applies even if one uses plain water, without detergent.[318]

The type of clothing included in the prohibition:[319] It is forbidden to launder clothing of any material, even linen.[320] It is forbidden to launder any cloth, even if not worn on the body, such as towels, tablecloth, or linens for the bed.

B. The law:

From Rosh Chodesh Av until the week of Tishe Beav:[321] If one only owns a single shirt and it became dirty then even according to the Ashkenazi custom, one may launder it up until the week of Tisha B’av. [Likewise, if one owns more than one pair of a certain clothing and all of that clothing has become dirty, then one may wash the clothes he needs up until the week of Tisha B’av.[322] However, this only applies to clothing that regularly become dirty and sweaty and is hence changed often. Thus, one may launder socks, underclothing and shirts if all that clothing has become dirty, up until the week of Tisha B’av.[323]]

The week of Tishe Beav:[324] Even if one only owns a single shirt and it became dirty [but is still wearable[325]], one may not launder it in the week of Tisha B’av. [If Tisha B’av falls on Sunday the week beforehand is not considered the week of Tisha B’av.[326] However, if Tisha B’av falls on Shabbos and was pushed off to Sunday, it is disputed as to whether the entire week beforehand as the week of Tisha B’av[327], and the Ashkenazi custom is to be stringent in this matter.[328]]

Q&A Must one launder all his clothing before the nine days, in order so he does not need to launder them during the nine days?[329] Yes. Must one purchase enough clothing before the nine days, in order so he does not need to launder them during the nine days?[330] No. He is not required to purchase more clothing before the nine days, so he does not have to do laundry. If one is traveling during the nine days, must he take with him enough clothing so he does not need to wash any of his clothing during the nine days? Some Poskim[331] rule it he is required to do so. Other Poskim[332] rule he is not required to do so, and may wash the dirty clothing until the week of Tisha B’av. If one’s clothing became dirty to the point of being unwearable, and one does not have another pair, may it be washed during the week of Tisha B’av?[333] Yes. Is it better to purchase a new article of clothing during the nine days that to wash it if one ran out of that article clothing? Some Poskim[334] rule that it is better for one to purchase a new article of clothing during the nine days, if he has run out of any clean pairs, then to resort to washing it during the nine days.[335] Other Poskim[336], however, rule that it is better to launder the clothing then to purchase a new article of clothing.[337]

 

11. Wearing freshly laundered clothing:[338]

It is forbidden to wear freshly laundered clothing during the nine days [even if they were laundered prior to the nine days[339]]. [The above prohibition only applies to one who changes for pleasure purposes, although it is permitted to change into fresh clothing if one’s clothing is dirty or smelly.[340] Thus, those clothing that become overly dirty and sweaty, such as all undergarments and hand towels, may be worn even if they are freshly laundered from before the nine days.[341] Furthermore, those who are accustomed to change their shirts constantly due to being overly sensitive to sweat, may do so even during the nine days, even if the shirt is freshly laundered from beforehand.[342] However one may not change his pants or jacket to a fresh pair, unless the pair is unwearable. Furthermore, the meticulous are particular to not change any of their clothing throughout the week, not even their undergarments.[343]] All clothing which are permitted to be laundered during the nine days, as explained in Halacha 8, are likewise permitted to be worn in their freshly laundered state.[344]

The clothing included in the prohibition: The above prohibition applies to any cloth, even if it is not worn on the body, such as bath towels, tablecloth, or linens for a bed.

Ironed clothing:[345] It is forbidden to wear freshly ironed clothing. All clothing that have been ironed, pressed, or dry cleaned in a way that is recognizable even after wearing it one time, may not be worn so long as the ironing effects remain.

For the sake of Shabbos:[346] It is permitted to wear freshly laundered linen clothing in honor of Shabbos, and it is permitted to use white [tablecloths[347]] like any other Shabbos.

Q&A For how long is a clothing defined as laundered?[348] Once a clothing has been worn even one time, it is no longer defined as new and may be worn during the nine days.   Practically, what is one to do with his laundered clothing before the nine days? Pre-wearing before the nine days:[349] One is to wear his freshly laundered clothing [i.e. shirts; pants, bed sheets, bath towels] for some time prior to Rosh Chodesh. Doing so allows one to wear the clothing during the nine days, as its “freshly laundered” status has been removed. For how long should it be worn for?[350] It suffices to wear the clothing for even a mere moment. May one wear more than one clothing at a time?[351] One may wear more than one clothing at a time for this purpose. [Although care must be taken to put on one piece of clothing at a time[352] or remove one piece of clothing at a time, due to Shichicha.[353]] Undergarments-socks, undershirts, etc: There is no need to wear underclothing before Rosh Chodesh, as such clothing may be worn during the nine days even if they are freshly laundered.[354] One may thus wear fresh socks, undershirts and underwear as necessary. However, some are stringent in this matter.[355] Other alternatives-If one forgot to wear the clothing before the nine days: Placing on floor:[356] One may place his clothing on the [dirty[357]] ground for some time hence removing their freshly laundered status. Wearing on Shabbos:[358] Alternatively, one can wait until Shabbos and wear the clothing for some time on Shabbos. However, this only applies if it is apparent that he is wearing these clothes as Shabbos clothing and is not merely preparing for the weekday. Giving it to a Sephardi to wear:[359] Until the week of Tishe Beav, one can give his freshly laundered clothing to Sephardi to wear in order to remove its freshly laundered status from it. May one wear freshly laundered clothing to a Simcha, or other important occasion?[360] Yes. May one wear a freshly laundered Yarmulke and a newly cleaned hat?[361] Yes. May the hand towels of a Shul be changed to a fresh towel?[362] Yes. May a guest sleep on fresh linen that was placed on his bed by the host or hotel? May he use the fresh towels?[363] Yes. However, the sheets and towels should not be changed on the subsequent days, unless they are dirty and unusable. Initially, if one received fresh sheets, he is to place them on the floor for some time, until they lose their freshly laundered status.   May a Jewish owned hotel switch sheets and towels daily?[364] They may switch sheets for anyone who did not request their sheets to not be changed. It is the responsibility of the guest to ask that his sheets not be changed. May hospitals change the bedding daily for the patients?[365] Yes. Question: [Thursday, 28th Tamuz 5781] May I iron my shirts during the nine days, and if not, can I do so before the nine days so I have them ready during the nine days?   Answer: It is forbidden to iron clothing during the nine days. Likewise, it is forbidden to wear freshly ironed clothing during the nine days even though they were ironed before the nine days. Thus, you should iron it and wear it prior to the nine days in a way that its freshly ironed look is not apparent when you wear it during the nine days.   Explanation: There is no recorded restriction against dyeing hair throughout the three weeks, nonetheless it is best to avoid doing so during the nine days being that one is to diminish in jewelry and makeup during this time, even though even then from the letter of the law it is permitted.   Sources: See regarding ironing clothing during the nine days: Michaber 551:3; See regarding wearing freshly ironed clothing during the nine days: M”A 551:20; M”B 551:44; Levushei Serud

 

Compilation-What is one to do with his laundered clothing before the nine days?

A. Background:

It is forbidden to wear freshly laundered clothing during the nine days [even if they were laundered prior to the nine days[366]].[367] The following will thus discuss what one is to do with his freshly laundered clothing in order to be allowed to wear them during the nine days.

B. Pre-wearing before the nine days:[368]

One is to wear his freshly laundered clothing [i.e. shirts; pants, bed sheets, bath towels] for some time prior to Rosh Chodesh. Doing so allows one to wear the clothing during the nine days, as its “freshly laundered” status has been removed.

For how long should it be worn for?[369] It suffices to wear the clothing for even a mere moment.

May one wear more than one clothing at a time?[370] One may wear more than one clothing at a time for this purpose. [Although care must be taken to put on one piece of clothing at a time[371] or remove one piece of clothing at a time, due to Shichicha.[372]]

Undergarments-socks, undershirts, etc: There is no need to wear underclothing before Rosh Chodesh, as such clothing may be worn during the nine days even if they are freshly laundered.[373] One may thus wear fresh socks, undershirts and underwear as necessary. However, some are stringent in this matter.[374]

C. Other alternatives-If one forgot to wear the clothing before the nine days:

Placing on floor:[375] One may place his clothing on the [dirty[376]] ground for some time hence removing their freshly laundered status.

Wearing on Shabbos:[377] Alternatively, one can wait until Shabbos and wear the clothing for some time on Shabbos. However, this only applies if it is apparent that he is wearing these clothes as Shabbos clothing and is not merely preparing for the weekday.

Giving it to a Sephardi to wear:[378] Until the week of Tishe Beav, one can give his freshly laundered clothing to Sephardi to wear in order to remove its freshly laundered status from it.

If one forgot and wore a freshly laundered garment without having worn it beforehand, must he remove it?[379] No.

 

12. Wearing Shabbos clothing during the week:[380]

It is forbidden [due to custom[381]] to wear Shabbos clothing during the nine days with exception of Shabbos or for a Mitzvah occasion, as explained next. [This refers to clothing that are exclusively worn on Shabbos and Yom Tov. One may, however, wear nice clothing that are not designated to be worn only on Shabbos, even if they are also worn on Shabbos.[382]]

13. Wearing Shabbos clothing on Shabbos and by a Bris:

Some Poskim[383] rule it is forbidden to wear Shabbos clothing on Shabbos Chazon, with exception to wearing a Kesones [Shabbos undershirt[384]] which is allowed, [and so was the old custom of Ashkenaz]. Other Poskim[385] however rule that on Shabbos of the nine days, including Shabbos Chazon, one is to wear his regular Shabbos clothing [and so is the Sephardic custom]. [Practically, the widespread custom today amongst all Jewry [Sephardim[386] Chassidim[387], as well as almost all communities of Ashkenazi Jewry[388]] is to wear all one’s regular Shabbos clothing on Shabbos Chazon.] A chasan who is getting married on Shabbos Nachamu may wear Shabbos clothing on Shabbos Chazon, according to all opinions.[389]

Tablecloths and bed sheets: One may also use fresh white tablecloths in honor of Shabbos.[390] However, new sheets may not be spread on one’s bed.[391]

Paroches: The Paroches for Shabbos is placed in Shul as usual.[392] This is with exception to when Tisha B’av coincides with Shabbos and is deferred to Sunday, in which case the Shabbos Paroches is not placed.[393] [However, the widespread custom is to place the Shabbos Paroches even at this time.[394]]

Shabbos clothing during a Bris:[395] When a Bris is taking place during the nine days it is accustomed that the father [and mother[396]] of the child, the Mohel and the Sandek [and grandparents[397]] to wear Shabbos clothing. [Furthermore, the custom is for also other close relatives to wear Shabbos clothing.[398]]

Q&A May one wear Shabbos clothing by a Pidyon Haben or Bar Mitzvah?[399] Yes. The relatives and Baalei Hasimcha that normally wear Shabbos clothing by the event may do so by a Bar Mitzvah and Pidyon Haben. May one wear new Shabbos clothing on Shabbos?[400] No [unless he has no other clothing available at all]. May a Baal Bris wear new clothing? No, as stated above. May one continue wearing Shabbos clothing on Motzei Shabbos or after the Bris? As explained above, it is forbidden to wear Shabbos clothing during the nine days [with exception to Shabbos]. Accordingly, some Poskim[401] rule that one is to remove his Shabbos clothing immediately after the Bris, and the same would apply to the conclusion of Shabbos that the clothing should be removed [after reciting Baruch Hamavdil], prior to Maariv. However, other Poskim[402] negate the above and rule that one may remain wearing his Shabbos clothing even after Havdalah on Motzei Shabbos.[403] Practically, the widespread custom of all Jewry is to continue wearing the Shabbos clothing on Motzei Shabbos even after Maariv and Havdalah.[404] Although when Tisha Beav falls on Motzei Shabbos, different customs exist, as explained in Chapter 8 Halacha 10!

Minhagei Shabbos Chazon:[405] As a rule, due to the prohibition against showing public mourning on Shabbos, we act on this Shabbos like any other Shabbos of the year. Including singing by Lecha Dodi, saying the Kriah and Haftorah in the regular Niggun, singing regular Shabbos songs and the like. Hashem shows a Jew the vision of the Beis Hamikdash on Shabbos Chazon: See Introduction to this chapter!   Reading of Parshas Devarim-Shabbos Chazon: Sefer Haminhagim/Luach Kolel Chabad: When reading the Kohen portion in the beginning of Parshas Devarim, the reader pauses one verse before the usual break for Sheini, in order that the passage to be read for the next congregant should not open with the word Eichah [which recalls the Book of Lamentations read on Tisha B’av].[406] Hiskashrus: One is to read for Kohen until the verse of Eicha, as has become the custom in 770 from after 1967.

14. Buying and wearing new clothing:

A. Buying clothing during the nine days:[407]

It is forbidden to buy clothing during the nine days.[408] [This applies even to used clothing.[409]] This prohibition applies even against buying shoes [and undergarments, such as socks, undershirts and underwear[410]].[411] [This applies even if one does not plan to wear the clothing until after Tisha B’av.[412]]

 

Q&A May one order clothing during the nine days if it will only arrive after Tisha B’av? Yes.[413] However, some Poskim[414] 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?[415] 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 a merchant order clothing for his store during the three weeks?[416] Yes.   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?[417] 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.[418]  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?[419] 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.   Is it better to purchase a new article of clothing during the nine days that to wash it if one ran out of that article clothing? Some Poskim[420] rule that it is better for one to purchase a new article of clothing during the nine days, if he has run out of any clean pairs, then to resort to washing it during the nine days.[421] Other Poskim[422], however, rule that it is better to launder the clothing then to purchase a new article of clothing.[423]   May one buy non-leather shoes for Tisha B’av during the nine days?[424] Yes. He may likewise wear the shoes for the first time on Tisha B’av.[425] 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?[426] No, unless one does not have anything else to wear.   May Chasan/Kallah purchase clothing during the nine days for the sake of their wedding?[427]  A Chasan and Kallah who are scheduled to get married after Tisha B’av may purchase new garments throughout the three-week period.[428] 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[429] are stringent in this matter. Likewise, some Poskim[430] limit this allowance to only a case that one will be unable to make the garment after Tisha B’av.   May one purchase presents during the nine days? Yes.[431] Nevertheless it is proper not to purchase silver items [or other expensive items[432]] during these days.[433]   May one purchase presents during the nine days? Yes.[434] Nevertheless it is proper not to purchase silver items [or other expensive items[435]] during these days.[436]   May one purchase baby clothing for a present during the nine days? Based on the above ruling, perhaps it would be permitted to purchase baby clothing and even give the present during the nine days. However, some Poskim[437] explicitly rule that it is forbidden to do so.

Buying items other than clothing: It is permitted to purchase all inexpensive items during the nine days. However, expensive items may not be purchased unless it is an absolute necessity. See Halacha 3 for the full details of this matter!

B. Wearing new clothing:[438]

It is forbidden to wear new clothing, whether white or colored, whether of wool or linen, during the nine days. [Some Poskim rule that this prohibition applies even on Shabbos, as explained in Q&A.] This prohibition applies even against wearing new shoes[439] [and non-important garments, such as undergarments, socks, undershirts and underwear[440]]. [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.[441]]

Q&A May one wear new clothing on Shabbos which falls during the nine days?[442] Some Poskim[443] rule it is forbidden to wear new clothing on Shabbos, [even if one is accustomed to wear Shabbos clothing on Shabbos[444]]. It is even forbidden to wear new shoes and socks.[445] Other Poskim[446] 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[447]] 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.[448] A Chasan: A Chasan who is accustomed to wear a Shtreimal on the Shabbos prior to his wedding, may do so on Shabbos Chazon.[449] 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[450] however defend the practice of Chasanim wearing all new clothing on Shabbos Chazon.   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.[451] However, some Poskim[452] 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.   For how long is a clothing defined as new?[453] 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 one buy and wear a new Tallis during the nine days?[454]         It is permitted to buy a Tallis Katan up until the nine days.[455] One however may not purchase a Tallis Gadol throughout the three weeks. 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.[456] May wear new non-leather shoes on Tisha B’av?[457] Yes.[458] 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.

15. Making and mending clothing:

A. Making new clothing:[459]

It is forbidden to make new clothing or new shoes during the nine days.[460] [This applies even to socks.[461]] The women are likewise accustomed not to weave the warp during the nine days.[462] It is permitted to weave strings during the nine days.[463] It is likewise permitted to weave items that are not clothing.[464]

A tailor making for others: It is forbidden for a Jewish tailor to make this item even on behalf of another person [which is a Jew]. This applies whether he is doing so in exchange for payment, of for free.[465] This applies even if one intends to sell the garment in the market place.[466] However, the custom is to be lenient in this [and make new clothing even for a Jew[467]].[468] This, however, is only allowed if the material was already given to the tailor before Rosh Chodesh, however to give him the material after Rosh Chodesh is obviously forbidden.[469] ]Furthermore, some Poskim[470] are only permit one to be lenient until the week of Tisha B’av.] It is permitted however for a Jew to make the item on behalf of a gentile, if it is well known that the work is being done on his behalf.[471] [It is permitted to do so even if the Jew receives the material after Rosh Chodesh.[472]] It is likewise customarily permitted for a Jew to give material to a non-Jew to make for him a new garment, so it be ready after Tisha B’av.[473] [This applies even during the weeks of Tisha B’av.[474] However some Poskim[475] are stringent to only allow it up until the week of Tisha B’av.] Nonetheless, it is best to diminish in this matter when possible.[476]

B. Mending and fixing Clothing:

It is forbidden to remodel[477] even old clothing beginning from Rosh Chodesh Av, throughout the nine days.[478] However, it is permitted to sew a loose stitch, or sew a tear of a clothing, [or resew a button[479]] throughout the nine days, even in the week of Tisha B’av.[480] It is likewise permitted to sew a patch onto clothing during this time.[481] [This may be done even professionally and with the use of sewing machines.[482]]

 

Q&A May one fix broken or damaged shoes during the nine days, such as to replace the sole, or stitch the parts together?[483] Yes.   May one hem a pair of pants during the nine days?[484] It is permitted to hem an old pair of pants. One is not to hem a new pair of pants.                                                                                        May one weave Tzitzis strings during the nine days?[485] Yes. May one tie Tzitzis to a Tallis Katan/Gadol during the nine days?[486] Yes. May one sew a tear in a Tallis?[487] Yes. May one give sewing classes during the nine days?[488] If delaying the classes will cause one to incur a financial loss, one may do so during the nine days. May one practice sewing during the nine days?[489] A student is to delay practicing sewing until after the nine days, unless they use material which is not planned to be made into a clothing. May girls in camp learn to sew during the nine days?[490] Some Poskim[491] rule that if there are no other activities available for them to do, one may be lenient until the week of Tisha B’av. This however is on condition that they leave the completion of the clothing for after the nine days. Other Poskim[492] however rule it is not permitted at all during the nine days. May one sew or weave clothing for therapeutic purposes, such as to calm one’s nerves and the like? Some Poskim[493] rule it is permitted to do so. May a Chasan/Kallah make new clothing during the nine days for the sake of their wedding?[494]  A Chasan and Kallah who are scheduled to get married after Tisha B’av may make new garments throughout the nine days.[495] This applies even to garments of importance. This applies even on the week of Tisha B’av.[496] 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[497] are stringent in this matter. Likewise, some Poskim[498] limit this allowance to only a case that one will be unable to make the garment after Tisha B’av.

May one sew clothing during the nine days? Question: I have a tear in one of my pants and a button fell off of one of my kids blouses. May I sew it during the nine days?   Answer:             Yes.   Explanation: The Rishonim and Poskim rule that it is forbidden to fix [i.e. make] new clothing during the nine days. Likewise, the Talmud and Poskim bring that the women are accustomed not to weave the warp during the nine days as the warp is called the Sheti, and on Tisha B’av we lost the Even Hashetiya. Based on this the Achronim rule that it is forbidden to remodel old clothing beginning from Rosh Chodesh Av, throughout the nine days. Nonetheless, it remains permitted to sew a loose stitch, or sew a tear of an already worn pair of clothing, or resew a button throughout the nine days, even in the week of Tisha B’av. The reason for this is because the main restriction is specifically regarding making fixing new clothing and not regarding repairing old clothing.   Sources: See Michaber 551:7-8; Bach 551; Kneses Hagedola 551:10; Elya Raba 551:16; Bigdei Yesha 551:8; Moed Lekol Chaiy 10:18; M”B 551:46; Kaf Hachaim 551:99; 551:107; Orchos Rabbeinu 2:129; Ben Ish Chaiy Devarim 10; Piskeiy Teshuvos 551:29 footnote 156; Nitei Gavriel 37:2

16. Bathing:[499]

A. General Laws:[500]

Some[501] are accustomed not to bathe [or shower] starting from Rosh Chodesh Menachem Av [which is a period of nine days]. Others[502] are accustomed to only avoid bathing during the week of Tisha B’av. Practically, the Ashkenazi custom is to avoid bathing for nine days beginning from Rosh Chodesh Menachem Av.[503] [Due to this custom, it is forbidden for Ashkenazim to bathe during the nine days.[504] The widespread Sephardic custom is to allow bathing even in hot water until the week of Tisha B’av.[505]]

Cold water:[506] The custom is not to bathe even in cold water. 

Washing face, hands and legs:[507] One may wash his hands, face, and feet with cold water during the nine days.

May one bathe children during the nine days?[508] A child who is dirty may be bathed in hot water. Some write one is to only use warm water to bathe the child unless the child will not shower in it. Children under three: Some[509] allow bathing children under three in hot water without restriction. Others[510] limit this ruling only to children who are dirty.

B. Bathing for medical reasons:[511]

It is permitted to bathe for medical purposes.[512] Thus, if a doctor recommended one to bathe daily for medical reasons, it is permitted to do so.

A Yoledes:[513] A Yoledes may bathe during the nine days, if necessary.[514] [Practically, she may take a hot shower if she is within seven days after birth. Past this time, she may only do so if she received instructions from a doctor.][515]

Skin ailment:[516] It is permitted for one to wash one’s head [in even hot water] for medical purposes, such as to heal scabs and the like.

Swimming: During the nine days, it is forbidden to swim in a pool, ocean or lake, whether to cool off or for mere pleasure and relaxation. [It is however permitted to swim prior to the nine days, although one is to avoid swimming in dangerous areas from the 17th of Tammuz and onwards, due to it being a time of danger.[517]] Swimming for medical purposes: It is forbidden to swim for purposes of exercise during the nine days. Those who require the exercise for medical reasons, are to find an alternative exercise during the period of the nine days. In the event that other forms of exercise are not available, or are not as beneficial, one may swim for medical reasons, as recommended by a doctor. This would include swimming for therapeutic exercise after a surgery, or from one who suffers from joint pains, arthritis, fibromyalgia, back pain, or one who is in need of physical therapy.   May children go swimming in a kiddie pool during the nine days? Question: May children go swimming in a kiddie pool during the nine days?   Answer:              Ashkenazi Children of any age should not go swimming during the nine days, or play in water, including in a bathtub or kiddie pool. Nonetheless, those who do so do not need to be protested if the children are below the age of education [i.e. less than age 3]. Likewise, in a time of great need, one may be lenient prior to the week of Tishe Beav. Sephardi children may be lenient throughout the entire three weeks and nine days including the week of Tisha b’Av.   Explanation: During the nine days, it is forbidden to swim in a pool, ocean or lake, whether to cool off or for mere pleasure and relaxation due to the bathing prohibition. Now, the question is raised regarding whether children, especially children below the age of education, must also keep the mourning restrictions that are kept during the three weeks and nine days. So, regarding cutting the hair of a child during the three weeks, the Poskim explicitly rule that the prohibition applies also to children below the age of education perhaps throughout the entire three weeks and at the very least during the week of Tisha b’Av. Likewise, regarding Yom Kippur and Tishe Beav the Poskim rule that one should not bathe a child even if he is below the age of education. Accordingly, it seems based on this that one is likewise not allowed to allow children to play in a swimming pool during the nine days even if they are below the age of education, and so explicitly rule a number of Rabbanim, unlike those are lenient without enough basis. Nonetheless, perhaps there is greater room to be lenient regarding swimming being that it is in cold water, of which there are Poskim who permit. Practically although one is to be stringent those who are lenient do not need to be protested. Regarding Sephardim, aside from the fact that they do not begin the bathing restriction until the week of Tisha b’Av, they furthermore are lenient to permit bathing in cold water even during the week of Tisha b’Av, and hence is no issue for Sephardi children to go swimming in cold water during the three weeks and nine days.   Sources: See Piskeiy Teshuvos 551:52; Chanoch Lanaar 21:4; Hakatan Vehilchosav 26 footnote 4; Nitei Gavriel 42:14 footnote 25; Poskim who prohibit: Leket Yosher p. 109; Kaneh Bosem 1:32; Chanoch Lanaar 21:4; Nitei Gavriel ibid; Poskim who permit: Shearim Metzuyanim Behalacha Kuntrus Achron 122:12 based on Yuma 78, brought in Chanoch Lanaar 21:4; Vayeshev Moshe 1:15; See also Korei Alay Moed p. 26 in name of Rav Korelitz and Rav Kanievsky See regarding not cutting hair of children of any age: Michaber 551:14; Terumos Hadeshen 152; M”A 551:38; Aruch Hashulchan 551:31; Chayeh Adam 133:18; Ben Ish Chaiy Devarim 6; Shaar Hatziyon 551:91; Kaf Hachaim 551:173 See regarding not to bathe any children on Yom Kippur: Admur 616:3-4; See regarding bathing in cold water: Rama 551:16; Terumos Hadeshen 150 “In my youth I saw people swimming during the nine days and no one protested them, nevertheless one who is stringent is blessed”; Maharil brought in Beis Yosef; Kaf Hachaim 551:186 Other opinions-Sephardim: Some Poskim rule it is permitted to bathe in cold water during the nine days. [Rambam ibid; Ramban; Ran; Shulchan Gavoa 551:13 and 48 that so is the custom in Salonika to go swimming even on Erev Tisha B’av; Yabia Omer 5:41; Yechaveh Daas 1:38; Chazon Ovadia Arba Taaniyos p. 238; Yalkut Yosef] Practically, each community is to follow their custom. [Kaf Hachaim ibid]   May a woman who is in labor shower in hot water?[518] Yes.   May a pregnant woman take a hot shower? A pregnant woman who is in her ninth month may take hot showers.[519] Prior to the ninth month, she may do so if she was instructed by a Doctor.[520] May one bathe in medical hot springs, such as the springs of Tiberius, during the nine days?[521] It is permitted to bathe in hot springs for medical purposes. May one enter into a sauna or steam room during the nine days?[522] No.[523] However, some Poskim[524] are lenient in this matter if one will not enter the water afterwards. It is forbidden according to all to enter the sauna and then enter the water to cool oneself off.[525]

 

C. Bathing for hygienic purposes-To remove dirt or sweat:[526]

One who is dirty due to sweat or other substance, may bathe during the nine days in order to clean himself from that substance. [It is thus permitted for one to shower for reasons of cleanliness and hygiene. Nonetheless, it is forbidden for one to remain in the water, or in the shower, for longer than necessary to achieve the above cleanliness.[527] It is permitted to bathe for cleanliness even in hot water.[528] However, some limit this allowance to only cold water.[529] According to all, one may shower in slightly warm water.[530] It is permitted to use soap and shampoo in order to remove the sweat and dirt.[531] Some[532] say one is to only shower in private when done for the above purposes.]

 

D. Bathing for the sake of a Mitzvah-Mikveh:[533]

It is permitted to bathe for the sake of a Mitzvah.[534]

Nidda-Women’s Mikveh and Hefsek Taharah:[535] Based on the above, it is permitted for a woman to bathe in preparation for a Hefsek Taharah[536] and bathe [Chafifa] and go to Mikveh even if it falls during the nine days. [The above baths and immersions may be performed even in hot water.[537]] Furthermore, if ones Mikveh night falls on Motzei Tisha B’av she may perform Chafifa on Erev Tisha B’av [in hot water[538]] if she will not be able to do so on Motzei Tisha B’av.[539] [Other Poskim[540] however rule she is to perform Chafifa on Erev Tisha B’av even if she is able to do it on Motzei Tisha B’av, and on the night following Tisha B’av she should again bathe and clean herself, and then immerse. Practically, some[541] write that the accepted ruling is to perform the Chafifa only on Motzei Tisha B’av. However, others conclude that she is to perform the Chafifa on both Erev Tisha B’av and Motzei Tisha B’av as rules the latter opinion.[542]]

Men’s Mikveh:[543] One who immerses in a Mikveh every Erev Shabbos, may likewise immerse on Erev Shabbos during the nine days. [The same applies for one who is accustomed to immerse every Shabbos morning.[544]] If, however, one does not immerse every Erev Shabbos, such as when he has a cold, or when he is busy, then he may not immerse this Erev Shabbos of the nine days. [One who is particular to immerse in a Mikveh whenever he is a Baal Keri [or daily prior to Davening[545]] may likewise do so during the nine days.[546] It is likewise permitted for a Sandek to immerse in a Mikveh.[547] When immersing in a Mikveh, one is to immerse in a cold or warm Mikveh, as opposed to hot.[548] If, however, one is unable to immerse in a cold Mikveh, he may immerse in a hot one.[549] It is however forbidden to remain within the hot water more than necessary.[550]]

E. Bathing on Erev Shabbos during the nine days:[551] 

Erev Shabbos Chazon:[552] On Erev Shabbos Chazon [Parshas Devarim] one may bathe his hands, feet and head in cold water.[553] Some allow one who bathes himself every Erev Shabbos, to wash his head [hands and feet[554]] even in hot water.[555] It is forbidden to wash the remainder of one’s body even with cold water.[556] [Likewise, one may not use soap or shampoo to wash his head, hands or face.[557] The above however only applies when bathing for purposes of pleasure. It is however permitted to bathe the body for reasons of cleanliness, as stated above in C, and so is an old age Chassidic custom to allow bathing the body [for cleanliness purposes] on Erev Shabbos Chazon.[558] Accordingly, if one feels sweaty or dirty, he may shower even with hot water, until his body is clean. It is however forbidden to remain in the water for more time than necessary.[559]]

Rosh Chodesh Menachem Av falls on Erev Shabbos:[560] When Rosh Chodesh Menachem Av falls out on Erev Shabbos then one who is careful to bathe every Erev Shabbos is permitted also on this Erev Shabbos to bathe his entire body in hot water as usual.[561] Furthermore, it is forbidden to be stringent in this matter.[562] [One may likewise immerse in a hot Mikveh this Erev Shabbos.[563]]

Summary: It is forbidden to bathe [or shower] during the nine days, even with cold water, with exception to one who needs to shower for medical reasons or for reasons of cleanliness, or for the sake of a Mitzvah.

Additional mourning customs relevant for the week of Tisha B’av

17. Cutting nails:[564]

One may cut nails during the three weeks, up until the week of Tisha B’av. However, during the week of Tisha B’av, one may not cut nails. [This refers to from the Motzei Shabbos prior to Tisha Beav, until Tisha Beav, after which it becomes permitted to cut nails. If Tisha Beav falls on Shabbos, then one is to avoid cutting nails throughout that entire week, starting from Motzei Shabbos, with exception to Erev Shabbos as explained next.[565] If Tisha Beav falls on Sunday, then there is no week of Tisha Beav that year, and cutting nails is permitted throughout the entire three weeks, as explained next.]

Erev Shabbos:[566] If Tisha B’av falls on Shabbos one may cut his nails [on Erev Shabbos] in honor of Shabbos. [However, some Poskim[567] rule one may only do so if he is accustomed to cut his nails on every Erev Shabbos. If, however, Tisha B’av falls on Sunday, one may cut his nails on Erev Shabbos even if he does not do so weekly, as the week before is not considered the week of Tisha Beav.]

Need of a Mitzvah:[568] It is permitted to cut nails for the need of a Mitzvah, such as for Tevila.

May one cut a hangnail?[569] If the nail is causing one pain, then one may be lenient to cut it off.[570]   May one cut a baby’s nails to prevent them from scratching themselves?[571] Yes.

18. The week of Tisha B’av mourning customs:

A. Cutting nails:

Starting the week of Tisha B’av, it is forbidden to cut nails, as explained in Halacha 16.

 

B. Hair cutting:

Starting the week of Tisha B’av, it is forbidden according to all opinions [even Sephardim] to get a haircut, due to Talmudic law, as explained in Halacha 2. A wife may no longer shave for purposes of beauty for her husband, and one may not cut the hair of a child, during this week.

 

C. Meat and wine by a Seudas Mitzvah:

Within the week of the Tisha B’av, only ten people, [in addition to relatives[572]], are to eat meat or drink wine during the meal, as explained in Halacha 8C.

 

D. Laundry

In the week of Tisha B’av, it is forbidden according to all opinions to launder clothing. This is based on a Mishnaic ruling, and is followed by all Jewry, Sephardim and Ashkenazim. Prior to the week of Tisha B’av, the custom of Sephardim is to permit laundering clothing while the custom of Ashkenazim is to forbid it, starting from Rosh Chodesh Menachem Av.

Clothing of a non-Jew:[573] It is forbidden for a Jew to launder the clothing of a gentile during the week of Tisha B’av.[574] [However prior to the week of Tisha B’av it is permitted to do so even according to the Ashkenazim.[575]]

Laundering clothing if one has no clothing left: Within the week of the Tisha B’av, one may not launder dirty clothing even if he has no clothing left.[576]

E. Wearing new clothing:[577]

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, as explained in Halacha 13B.

F. Bathing:

During the week of Tisha B’av all Jewry, even Sephardim avoid bathing in hot water, as explained in Halacha 15A.

 

G. When Tisha B’av falls on Sunday, when is considered the week of Tisha B’av?[578]

When Tisha B’av falls on Sunday, the week beforehand is not considered the week of Tisha B’av, and there is hence no such concept of “the week of Tisha B’av” for that year.[579] However when Tisha B’av falls on Shabbos and was pushed off to Sunday, it is disputed as to whether the entire week before is considered the week of Tisha B’av.[580] According to all, however, this dispute is only with regards to those mourning customs that are forbidden due to the letter of law during the week of Tisha B’av[581], however those mourning customs which are merely a Minhag[582], are permitted according to all during this week.[583]

Sephardic custom:[584] The custom of the Sephardim is to follow the lenient opinion, and not consider the week beforehand as the week of Tisha B’av. [They hence permit during this week all the mourning customs which only take affect for the Sephardim on the week of Tisha B’av. These include: Doing laundry, wearing freshly laundered clothing, bathing. Meat and wine however are abstained from after Rosh Chodesh.] Even according to Sephardim, one is not to get a haircut during this week.[585]

Ashkenazi custom:[586] The Ashkenazi custom is to be stringent to consider the entire week as the week of Tisha B’av regarding all matters that are forbidden during this week from the letter of the law. [Thus, we are stringent regarding all matters with exception to the following: 1) Playing music for Parnasa; 2) Cutting nails on Erev Shabbos; 3) Eating meat by a Bris.] Those matters in which there is dispute as whether they are forbidden on the week of Tisha B’av, there is more room to be lenient in this week.[587]  

__________________________________________________________

[1] See Likkutei Sichos 23:215

[2] Midrash Hasheimos ibid

[3] Get Pashut 126:35, brought in Pischeiy Teshuvah 126:12; Aruch Hashulchan 126:16

[4] Sefer Hamamarim Nachamu 5670

[5] Bamidbar 20:28; Michaber 580:1; Tur 580

[6] Likkutei Sichos 24:334

[7] Hisvadyus 5749 4:117

[8] Taanis 29a

[9] Hisvadyus 5749 4:122

[10] Brought in Reshimos of Tzemach Tzedek on Eicha p. 45

[11] See Likkutei Sichos 9:24; Hisvadyus 5747 4:165

[12] Hisvadyus 5749 4:100; 5750 4:89

[13] Likkutei Sichos 24:334

[14] Yeshaya 1:27

[15] Likkutei Sichos 24:334; Hisvadyus 5748 2:564

[16] Yeshaya 1:27

[17] Likkutei Sichos 24:334; Hisvadyus 5748 2:564; Sichos Kodesh 5740 Matos Maasei; The custom of the Rebbe Rashab was to make a Siyum Misechta throughout the nine days, although he did not eat meat or drink wine at the occasion. [Sefer Haminhagim p. 46]

[18] Hisvadyus 1989 4 p. 94

[19] M”A 551:26

[20] Implication of M”A ibid and so learns Piskeiy Teshuvos 551:7

[21] M”A ibid; Elya Raba 551:19

[22] Kaf Hachaim 551:122

[23] Kaf Hachaim 551:122; M”A ibid regarding Motzei Shabbos [according to ruling of Michaber] and Rosh Chodesh according to our custom; see P”M 551 A”A 26 that this is regarding eating meat during Shalosh Seudos; Piskeiy Teshuvos ibid

[24] Michaber 551:1; Mishneh Taanis 26b

[25] M”A 551:1; Elya Raba 551:1; Shulchan Gavoa 551:2; P”M 551 A”A 1; Chayeh Adam 133:9; M”B 551:1; Misgeres Hashulchan; Kaf Hachaim 551:2

Other opinions: Some Poskim rule one is only required to diminish in joy regarding the joyous matters discussed in this chapter. [Mateh Yehuda 551]

[26] Shaar HaTziyon 551:21 “possibly one only has to diminish his joy and not stop it completely”; Toras Menachem 9:99

[27] M”A 551:2 in name of Rabbeinu Yerucham regarding avoiding a court case with a  gentile; M”B 552:2

[28] Kaf Hachaim 551:1 and 3; Ben Ish Chaiy Devarim 1; Aruch Hashulchan 551:11; M”B ibid “At the very least until after Tisha B’av”

[29] Glosses of Chasam Sofer 551; Yifei Laleiv brought in Kaf Hachaim 551:3; Rebbe in Shaareiy Halacha Uminhag 2:225 regarding moving

The reason: As good events occurred on the 15^th of Av hence changing the tone of the month.

[30] Minchas Elazar 3:66 regarding weddings

[31] Yesod Veshoresh Havoda 11-12

[32] Ashel Avraham Butchach 551

[33] Michaber 551:1; Rav Papa Taanis 29

[34] M”A 551:2 in name of Rabbeinu Yerucham regarding avoiding a court case with a  gentile; M”B 552:2

[35] Kaf Hachaim 551:1 and 3; Ben Ish Chaiy Devarim 1; Aruch Hashulchan 551:11; M”B ibid “At the very least until after Tisha B’av”

[36] Glosses of Chasam Sofer 551; Yifei Laleiv brought in Kaf Hachaim 551:3; Rebbe in Shaareiy Halacha Uminhag 2:225 regarding moving

The reason: As good events occurred on the 15^th of Av hence changing the tone of the month.

[37] 551:2

[38] Michaber ibid; Braisa Yevamos 43

[39] See all Poskim in coming footnotes

[40] Tosafus, brought in Tur 551 and so is the custom of world, as brought in Beis Yosef and Bach 551, brought in M”A 551:7; Taz 551:2; M”B 551:11

[41] Peri Megadim 551 brought in M”B 551:11“This includes buying silver vessels”.

[42] P”M 551 A”A 7

[43] 2^nd opinion in Tur 551, brought in M”A 551:7, M”B ibid and Kaf Hachaim 551:21; Implication of Rama 551:7 and Michaber 554:22; Custom of some communities, brought in M”A ibid

[44] Taz 551:2; Bach 551 in name of Rashal; Elya Raba 551:2; M”B ibid

The reason: As today everything is considered the need of our Parnasa. [Taz ibid; P”M 551 M”Z 2]

[45] Chayeh Adam 133:10; Shaar Hatziyon 551:13; Ben Ish Chaiy Devarim 2; Kaf Hachaim 551:21

[46] Igros Moshe 3:80-82; Piskeiy Teshuvos 551:11

[47] Levushei Mordechai 3:185; Leket Yosher in name of Terumos Hadeshen

[48] P”M 551 A”A 7; M”B 551:11; Ben Ish Chaiy Devarim 2; Kaf Hachaim 551:21; Piskeiy Teshuvos 551:11

[49] P”M 551 A”A 7; M”B 551:11; Ben Ish Chaiy Devarim 2; Kaf Hachaim 551:21; Kinyan Torah 1:109 as this is considered a “Davar Haaveid”; Piskeiy Teshuvos 551:11 and 27

[50] Ben Ish Chaiy Devarim 2; Kaf Hachaim 551:21

[51] 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;

[52] Piskeiy Teshuvos 551:11 footnote 75

[53] Makor Chaim 552:10 “Those who move during the nine days receive presents as is accustomed”; Vayivarech David 71; Piskeiy Teshuvos 551:3; Nitei Gavriel 18:4

The reason: There is no source in Shulchan Aruch for prohibiting the sending of gifts during the three weeks. Furthermore, from the fact the Poskim [M”B 554:41] write that it is forbidden to send presents on Tisha B’av due to Sheilas Shalom clearly proves that there is no prohibition to send gifts on the other days. 

[54] Vayivarech David ibid; 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. See also Rama 551:7 and Biur Halacha 551:7 “Shel Nachri”]

[55] Vayivarech David ibid

[56] 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

[57] See Admur Seder 12:2 that Shehechiyanu is recited over purchasing a new home and hence its purchase is to be avoided during the three weeks.

[58] Piskeiy Teshuvos 551:10

[59] Igros Moshe 3:80

[60] As Tefillin are needed only for the Mitzvah, and are hence not included within the prohibition.

[61] Piskeiy Teshuvos 551:11; Igros Moshe 3:80 regarding a car; 82 regarding not buying a bookcase

[62] Igros Moshe 3:80

[63] The reason: As according to some opinions one needs to say Shehechiyanu on it. [ibid]

[64] Kitzur SH”A 122:1; Biur Halacha 551 “Mematin” in name of Peri Megadim “May play for gentiles for Parnasa” and Derech Hachaim “Implies that even according to the Peri Megadim it is only allowed until Rosh Chodesh”

[65] Piskeiy Teshuvos 551:5 in name of Makor Chaim 551

[66] Piskeiy Teshuvos 551:13 [Vetzaruch Iyun on his source]

[67] Zecher Simcha 63; Tzitz Eliezer 16:19; See Mahrahm Shick 368; Piskeiy Teshuvos 551:14; Rav Asher Lemel Cohen told me it is forbidden being that there is no allowance for the students and most people are not in such dire need for Parnasa.

[68] Michaber 551:2; Braisa Yevamos 43

[69] Michaber ibid

[70] Rama ibid

[71] M”A 551:7; M”B 551:12

[72] Aruch Hashulchan 551:7

[73] Makor Chaim 551:2; Dvar Yehoshua 2:73; Nitei Gavriel 28:5

[74] M”A 551:7; M”B 551:12

[75] M”B ibid

[76] Nitei Gavriel 28:7

[77] Sheiris Yaakov 38; Nitei Gavriel 28:8

[78] As the prohibition is only against building of joy and not necessity.

[79] Makor Chaim 551:2; Dvar Yehoshua 2:73; Nitei Gavriel 28:5

[80] As the prohibition is only against building for Simcha purposes, and not against building for Parnasa. [ibid]

[81] Nitei Gavriel 28:11; Levushei Mordechai 1:101

[82] As the prohibition is only against building, and not against buying, and it was already explained in Halacha 2 that we are lenient to allow business to continue as usual during the nine days, so long as it is not of Simcha. [ibid]

[83] Nitei Gavriel 28:4

[84] As the building is not for pleasure or joy purposes, but for basic living, as well it contains the Mitzvah of Yishuv Eretz Yisrael

[85] Nitei Gavriel 28:6

[86] Igros Moshe 3:82

[87] Piskeiy Teshuvos 551:8

[88] Based on Michaber ibid that wrote “It is forbidden during the nine days …. Or a building of design and paint”

[89] Igros Moshe 3:82

[90] See Michaber 551:2; Piskeiy Teshuvos ibid in name of Rav Moshe Halbershtam

[91] Michaber 551:2; Yevamos 43

[92] Piskeiy Teshuvos 551:9

[93] Piskeiy Teshuvos 551:9

[94] Rama 426:2; 551:8; Maharil

^[95] Rama ibid

The reason: As one is in a state of mourning. [M”A 426:4; M”B 426:8]

[96] 551:9-10; See Piskeiy Teshuvos 551:32-42

[97] Second opinion in Michaber 551:9; Tur 551; M”A 551:26 “and so is the law by Rosh Chodesh according to us”; M”B 551:58 “So is the custom in these provinces” based on Derech Hachaim and Chayeh Adam; Kaf Hachaim 551:125-126

The letter of the law: According to Talmudic law, one is permitted to eat meat and drink wine until the Seudas Hamafsekes. The custom became to extend this prohibition towards even prior to Erev Tisha B’av.

Other Customs: The Michaber ibid records three customs in abstaining from meat and wine: 1) From the week of Tisha B’av [Rambam]; 2) From Rosh Chodesh; 3) From the 17^th of Tammuz. [Kol Bo; Shaar Hakavanos p. 89; See Kaf Hachaim 551:127] Some are accustomed to avoid eating meat until the Shabbos after Tisha B’av [Shabbos Nachamu] as is the opinion of Raban Shimon Ben Gamliel. The Bach negates this custom, saying it is forbidden to do so, as the Halacha has already been established like Rebbe Meir. The Taz 551:10 argues that one who desires to be stringent may do so. [See Taz ibid]

[98] Michaber 551:10

[99] After Tishe Beav: See Chapter 6 Halacha 19 that the custom for Ashkenazim is to prohibit this until after midday, and Chapter 8 Halacha 13 regaridng Tishe Beav that falls on Shabbos and is differed to Sunday!

[100] M”A 551:26; M”B ibid

The Sefaradi custom: The Sefaradi custom is to allow eating meat on Rosh Chodesh. They begin to avoid eating meat from the second day of Menachem Av. [Kaf Hachaim 551:125-126; Kneses Hagedola 551:26 custom of Kushta; Chida in Moreh Baetzba 233; Ben Ish Chaiy Devarim 15; Kol Eliyahu 45; Yechaveh Daas 1:41; Chazon Ovadia and Yalkut Yosef; Harav Mutzafi] This is unlike the common misconception that Sefaradim avoid meat only on the week of Tisha B’av. [I personally asked a number of Sefaradim in Israel and Diaspora and all stated they follow the custom to avoid meat from the 2^nd of Menachem Av]

[101] The reason: As meat and wine bring joy. Thus, although even an Avel may eat meat and drink wine, by the Aveilus of the Temple we are more stringent. [Mateh Yehuda 551; Kaf Hachaim 551:119]

[102] Michaber 551:10

[103] Michaber 551:11 “One who eats meat in an area which is accustomed to not eat it is breaking a Minhag and is punished by the bite of a serpent.”; Rashba

[104] Rama 551:9

[105] M”A 551:28

[106] The reason: The reason for avoiding Shechita is because one may come to eat the meat. [M”A 551:28]

[107] M”A 551:36

[108] M”A 551:29; Beir Heiytiv 551:29; Mishneh Berurah 551:63

Other Opinions: Some Poskim rule one may eat a Tavshil Shel Basar. [Kol Bo; Yeish Mi Sheomer in Michaber 551:10; Taz 551:9 and 11 rules one may eat gravy of a meat stew, as well as a dish which contains wine, even if one can taste it]

[109] Peri Megadim 551 A”A 29; Mishneh Berurah ibid; Kaf Hachaim 551:142

[110] P”M ibid; Shaar HaTziyon 551:68

[111] Elya Raba 551:22; Beir Heiytiv 551:29; Peri Megadim 551 A”A 29; M”B 551:63; Kaf Hachaim 551:142

[112] Peri Megadim ibid; Kaf Hachaim ibid

[113] Igros Moshe 4:112; Shraga Hameir 3:9; Piskeiy Teshuvos 551:32

[114] This is allowed as people today are able to buy meat and freeze it. Likewise many people have Seudas Mitzvah, such as a Bris, Pidyon Haben, Siyum Misechta and they are allowed to eat meat.

[115] Piskeiy Teshuvos ibid

[116] This is allowed as ill people are allowed to eat meat.

[117] Sdei Chemed ¼; Piskeiy Teshuvos 551:40

[118] Rama 551:9 “One may slaughter meat for Shabbos”

[119] Elya Raba 551:23; P”M 551 A”A 26; M”B 551:56 based on Elya Raba and Derech Hachaim

[120] M”A 551:26

[121] M”A 551:31 “It is implied that it is permitted to give meat and wine to a child this week [of Tishe Beav], as to begin with they were not accustomed to be stringent with a child, however only if he is not of age of mourning” based on Rama 551:10  who permits giving wine of Havdalah to child, and based on Hagahos Maimanis Minhagei Av 59, as explained in Machatzis Hashekel ibid [The M”A ibid negates the argument that the Rama’s allowance is limited to when there is a Mitzvah need involved in the eating or drinking, and proves that it applies in all cases]; Makor Chaim 551:9; Chayeh Adam 133:16; Divreiy Yatziv 2:236; Chanoch Lanaar 21 footnote 5; Or Letziyon 1:33; Yalkut Yosef; Piskeiy Teshuvos 551:41 [that this applies even according to the M”B brought next]; See Nitei Gavriel 38:1

Other Opinions: Some Poskim rule one may not give children meat or wine during the nine days. [Elya Raba 551:24; Degul Merivava 551:9, brought in Shaareiy Teshuvah 551:30, in negation of M”A ibid, based on the ruling of Rama 551:9 that the Shochtim stop Shechting during the nine days, and that children may only drink wine by Havdalah since it is a Mitzvah; M”B 551:70; Kaf Hachaim 551:155] Some Poskim rule that this applies to children of all ages. [Implication of Poskim ibid and Elya Raba ibid “Even complete children”] The Piskeiy Teshuvos ibid footnote 214 concludes that so is the custom of the world.

[122] M”A ibid; Makor Chaim 551:9; Chayeh Adam 133:16; All Poskim ibid

Other Opinions: Some Poskim rule that all children below Bar and Bas Mitzvah may eat meat until the week of Tisha B’av. [Chanoch Lanaar ibid based on Chayeh Adam, brought in M”B 551:82; However, see Chayeh Adam 133:16 from whom it is clearly implied that the prohibition for children of age of mourning begins from Rosh Chodesh] See regarding that all children below bar and bas Mitzvah are exempt from Aveilus restrictions after the loss of a relative r”l: Michaber Y.D. 396:3; Tur in name of Rosh; Shach in Nekudos Hakesef 340:15 based on Rosh and Tur and Michaber 396; M”A 551:38; Rokeiach Aveilus 314; Degul Merivava 340; Yad Avraham 381; Beis Hillel 381 based on Rashi Taanis 12b; Levushei Serud 340:15; Chochmas Adam 152:17; Pischeiy Teshuvah 340:10; Igros Moshe 1:124; Nitei Gavriel 105:25; and many Poskim in 127 footnote 1; See Pnei Baruch 25 footnote 9 See Pnei Baruch 25; Nitei Gavriel 127

[123] Piskeiy Teshuvos 551:41 footnote 179 in name of Chavos Yair and Meiam Loaz

[124] M”A ibid; Chayeh Adam ibid; All Poskim ibid in first footnote, and so agrees: Or Letziyon 1:33; Yalkut Yosef; Divreiy Yatziv 2:236 regarding chicken

[125] M”B ibid and all Poskim ibid who argue on M”A ibid at the very least would hold that children who have reached the regular age of Chinuch are prohibited, even if they have not yet reached the age of Chinuch for mourning; See Divreiy Yatziv 2:236; Chanoch Lanaar 21 footnote 5; Piskeiy Teshuvos 551:41

[126] Piskeiy Teshuvos 551 footnote 214

[127] Elya Raba ibid; Kaf Hachaim ibid

[128] Igros Moshe 4:21

[129] Rama 551:9 “One may slaughter meat for one who is sick”

[130] The reason: As the Sages never decreed that a sick person not eat meat during the nine days. [Mateh Yehuda ibid; Kaf Hachaim 551:138]

[131] Chayeh Adam 133:16

[132] M”B 551:61

Women during menstruation: A woman who is menstruating and feels slightly sick may eat meat to help give her strength. [Shvus Yaakov 1:27; Shaareiy Teshuvah 551:28]

[133] Mateh Yehuda 551; Kaf Hachaim 551:138; See M”A 581:12; Machatzis Hashekel ibid; Degul Merivava ibid and Yoreh Deah 214:1; Rama 568:2; 581:2 [regarding a Bris during Bahab or Aseres Yimei Teshuvah]; Shaar Hatziyon 568:133 permits in time of need if one cannot find someone to be Matir the Neder

The reason: As the Sages never decreed that a sick person not eat meat during the nine days. This is unlike the ruling in Y.D. 214 that he must perform Hataras Nedarim to stop doing a Minhag, as this only applies in a case that one desires to stop doing it forever, and not due to Oness. [Mateh Yehuda ibid; Kaf Hachaim 551:138]

Opinion of Michaber and Shach: The Michaber 214:1 rules regarding the Hiddur of fasting during Aseres Yimei Teshuvah, that even if one became weak, he is required to do Hataras Nedarim. The Shach 214:2 explains that the reason for this is because only those circumstances that are publicly known not to be included within the Hiddur, such as eating during a Bris Mila during Aseres Yimei Teshuvah, do not require Hataras Nedarim. However an unexpected circumstance is included in the Hiddur and thus requires Hataras Nedarim. The Degul Merivava ibid argues against the Shach’s explanation, and says the Michaber’s ibid ruling referred to a case that due to weakness the person wanted to revoke forever his custom, and for this everyone agrees that Hatara is required.

[134] M”B ibid; Hagahos Baruch Taam

[135] Elya Raba 551:22; Bigdei Yesha 551; Shvus Yaakov 1:27; Shaareiy Teshuvah 551:28; M”B 551:64; Kaf Hachaim 551:137

[136] M”B ibid in name of Peri Megadim

May she eat meat if she is able to eat chicken?  Some Poskim rule that initially only chicken may be eaten, and actual meat may only be eaten if one can’t eat chicken or milk products. [Aruch Hashulchan 551:26; Kaf Hachaim 551:148]

[137] Shvus Yaakov ibid; Shaareiy Teshuvah ibid

If she is not weak or sick: From some Poskim it is implied that a nursing woman may eat meat even if she is not sick, until the 7th of Av. However, in Shaareiy Teshuvah 551:29 and Kaf Hachaim 551:147 it says only if it is difficult for her to eat milk products may one eat chicken.

[138] Piskeiy Teshuvos 551 footnote 219

[139] M”A 554:9 regarding a Yoledes; M”B 551:61; Piskeiy Teshuvos 551:41

[140] Kaf Hachaim 551:147

[141] Shaareiy Teshuvah ibid; Kaf Hachaim 551:147

[142] Shaareiy Teshuvah ibid

[143] M”A 554:9 regarding a Yoledes; M”B 551:61; Piskeiy Teshuvos 551:41

[144] Kaf Hachaim 551:147

[145] Shaareiy Teshuvah ibid; Kaf Hachaim 551:147

[146] M”A 554:9; M”B 551:61

[147] Ashel Avraham Butchach 554; Piskeiy Teshuvos 551 footnote 219

[148] Kaf Hachaim 551:147

[149] M”A 551:28 in name of Bach 552; Elya Raba 551:22; M”B 551:64; Kaf Hachaim 552:146; Aruch Hashulchan 551:24 and 26

[150] Kaf Hachaim ibid

[151] Leket Yosher p. 210 brings a dispute in this matter; Makor Chaim 551:9; Hisorerus Teshuvah 2:169; Eiyn Eliezer 48; Rivivos Efraim 1:367; Shaar Shimon Echad 1:91; Piskeiy Teshuvos 551:40; See Chazon Ovadia Shabbos 1:22 [permits even swallowing]; Halacha Berurah ibid Birur Halacha 15

[152] Hisorerus Teshuvah ibid; See Poskim ibid

[153] As besides for the fact it is considered Shabbos for him for all matters, it is considered a Seudas Mitzvah which may be eaten during the nine days. Upashut!

[154] Kol Eliyahu 45; Machazik Bracha 551 KU”A 1; Birkeiy Yosef 551:6, brought in Shaareiy Teshuvah 551:11, Pischeiy Teshuvah 341:12; Mizbeiach Adama; See Bnei Yissachar Tammuz 1:10

[155] Sefer Hachaim Bayad 125:66; Moed Lekol Chaiy 10:20; Orchos Yosher 14; Yifei Laleiv 2:6; See Poskim in Kaf Hachaim 551:144

[156] Nechpah Bakesef 3; Shemen Hamaor; Kerem Shlomo; Shaareiy Teshuvah ibid; Pischeiy Teshuvah 341:12 in accordance to Noda Beyehuda Tinyana Y.D. 4; Kaf Hachaim 551:143; See M”A 551:26 that it is even forbidden to eat meat after nightfall of Shalosh Seudos if the congregation Davened Maariv and hence certainly it would be forbidden to eat leftovers;

[157] Rama 551:10

[158] Yad Efraim on M”A 551:33; Piskeiy Teshuvos 551:36

[159] The reason: As the Sages never decreed that one not eat meat and wine by a Seudas Mitzvah during the nine days. [Mateh Yehuda ibid; Kaf Hachaim 551:138]

[160] Rama ibid “All those which are affiliated with the meal”

[161] M”A 551:35; Taz 551:12; Drashos Maharil; M”B 551:76 based on Rama ibid “but not anymore than this amount”; Kaf Hachaim 551:163

[162] Rama ibid; Admur 249:7 and Kuntrus Achron 249:1; M”A 551:35; Taz 551:12; Levush 551:10; Shiyurei Kneses Hagedola 551; Elya Raba 551:26; M”B 551:77; Shevach Habris 3:11

[163] M”A 551:35; Taz 551:12; M”B 551:77

Definition of relative: A relative is defined as any relative that is invalid to give testimony regarding the Baalei Hasimcha [the person celebrating the Mitzvah]. [Kuntrus Achron 249:1; Ketzos Hashulchan 69 footnote 9] This includes the following relatives: Siblings and brother and sister in-laws; Parents and stepparents; Grandparents and step grandparents; children and their spouses; Grandchildren and their spouses; Uncles and Aunts including great Uncles and Aunts; First Cousins; Nephews. [See Choshen Mishpat 33:2]

[164] Ketzos Hashulchan 69 footnote 10; See Beir Heiytiv 559:15

[165] Kuntrus Achron 249:1; See Taz 551:12

[166] M”A 551:36; Shelah beginning of Miseches Shabbos

[167] Rama ibid

[168] M”A 551:37; M”B 551:78

[169] M”B 551:71

[170] See Piskeiy Teshuvos 551:38

[171] Siddur Yaavetz; Kaf Hachaim 551:161; Minhag of Munkatcher in Darkei Chaim Veshalom 667; Tzans; See Poskim in Piskeiy Teshuvos 551 footnote 196

[172] Shaar Hamelech 4:1; Aruch Hashulchan 551:28; M”B 551:73

[173] Igros Moshe O.C. 1:157; See Rama 669; Askinu Seudasa Miluim 1

[174] Minchas Pitim Y.D. 246:26; Pnei Yehoshua Brachos 17a; Halef Lecha Shlomo 386; Igros Moshe O.C. 1:157; Teshuvos Vehanhagos 1:300

[175] See Piskeiy Teshuvos 470:9

[176] Rama ibid

[177] Pischa Zuta in name of Hadras Kodesh; Rebbe in meeting with Pnei Menachem of Ger, printed in Hisvadyus 5744 13^th Adar Rishon

[178] Mentioned in Hisvadyos 5749 4:86; 5750 1:97; Rebbe in meeting with Pnei Menachem of Ger, printed in Hisvadyus 5744 13^th Adar Rishon

[179] Rebbe ibid

[180] Rebbe in meeting with Pnei Menachem of Ger, printed in Hisvadyus 5744 13^th Adar Rishon

[181] Pnei Meivin 103; Betzeil Hachochma 4:99

[182] Peri Hasadeh 3:91; Binyan Shlomo 59; Betzeil Hachochma 4:99; Afrakasa Deanya 1:154-3; Mentioned in Hisvadyos 5749 4:86; 5750 1:97; See Yabia Omer 1:26

[183] See Piskeiy Teshuvos 470:9

[184] Rebbe ibid

[185] Yabia Omer 1:26

[186] Beis Avi 2:52; Mishneh Halachos 6:166

[187] Likkutei Sichos 32:271

[188] Shearim Hametzuyanim Behalacha 113:10 in name of Tiferes Shmuel 55

[189] Piskeiy Teshuvos 470:9

[190] Afrakasa Deanya 1:154

[191] See Shach ibid in name of Maharam of Mintz that one who desires to delay the Siyum celebration is to leave some lines unlearned.

[192] Minchas Yitzchak 2:93; Betzeil Hachochma 2:28

[193] Kinyan Torah 5:52

[194] 551:8-9

[195]  Second opinion in Michaber 551:9; M”A 551:26 “and so is the law by Rosh Chodesh according to us”; M”B 551:58 “So is the custom in these provinces” based on Derech Hachaim and Chayeh Adam; Kaf Hachaim 551:125-126

Other Customs: The Michaber ibid records three customs in abstaining from meat and wine: 1) From the week of Tisha B’av; 2) From Rosh Chodesh; 3) From the 17^th of Tammuz. [ibid]

The reason: As meat and wine bring joy. Thus, although even an Avel may eat meat and drink wine, by the Aveilus of the Temple we are more stringent. [Mateh Yehuda 551; Kaf Hachaim 551:119]

After Tishe Beav: See Chapter 6 Halacha 19 that the custom for Ashkenazim is to prohibit this until after midday, and Chapter 8 Halacha 13 regaridng Tishe Beav that falls on Shabbos and is differed to Sunday!

[196] M”A 551:36

[197] So rule regarding meat and the same applies for wine: M”A 551:29; Beir Heiytiv 551:29; Mishneh Berurah 551:63

Other Opinions: Some Poskim rule one may eat a Tavshil Shel Basar. [Kol Bo; Yeish Mi Sheomer in Michaber 551:10; Taz 551:9 and 11 rules one may eat gravy of a meat stew, as well as a dish which contains wine, even if one can taste it. Teshuvos Vehanhagos 2:259 rules one may add wine to pastries and the like even if one tastes the taste of wine in the food. [See Piskeiy Teshuvos 551:39]

[198] Some rule one may even do so initially if there is 60x the wine or its taste is not felt. [Piskeiy Teshuvos 551:39 in name of Sheivet Hakehasiy]

[199] Peri Megadim 551 A”A 29; Mishneh Berurah ibid; Kaf Hachaim 551:142

[200] P”M ibid; Shaareiy Tziyon 551:68

[201] Shaareiy Teshuvah 551:11

[202] Rama 551:11

[203] Rama 551:9; Maharil; See M”A 551:37; Taz 551:9 for explanation

[204] Rama 551:9 “One may slaughter meat for Shabbos”

[205] Elya Raba 551:23; P”M 551 A”A 26; M”B 551:56 based on Elya Raba and Derech Hachaim

[206] M”A 551:26

[207] Rama 551:10; M”A 551:32 in name of Mahril; Beir Heiytiv 551:31; Aruch Hashulchan 551:26; M”B 551:71; Yifei Laleiv 551:7 and Kaf Hachaim 551:152 that even Sephardim who are accustomed to drink the Havdala wine themselves [see next] do not drink wine for Birchas Hamazon as rules the Rama.

Other opinions: Some Poskim rule it is permitted to drink wine of Kos Shel Bracha for Birchas Hamazon. [Michaber 551:10]

[208] Rama 551:10

Other Opinions: Some Poskim rule one is to drink the wine himself by Havdala and is not required to give it to a child. [Michaber 551:10] This is the Sefaradi custom. [Kaf Hachaim 551:152] And so is followed even by some Ashkenazim. [Leket Yosher p. 210 that so did Terumos Hadeshen; Siddur Yaavetz; Darkei Chaim Veshalom 668] Some Poskim rule one is not to say Havdala over wine but rather over beer although some are accustomed to drink wine. [Aruch Hashulchan 551:26] See Hiskashrus on the nine days for a story recorded of the Rebbe that he told the person saying Havdala to give the wine to a child who was 11 years old.

[209] Based on 190:4

[210] Based on 295:4 that only one who fulfills their Havdala obligation may drink the wine, and women and girls are disputed in whether they are obligated in Havdala.

[211] Based on 190:4

[212] Kitzur Halachos 295 footnote 5 based on 295:4 that only one who fulfills their Havdala obligation may drink the wine. Vetzaruch Iyun Gadol on their ruling.

[213] M”A 551:31; Ashel Avraham Butchach 551; This means the child is not yet old enough to understand the mourning period.

Other opinions: Some write the custom is to give it to any child below Bar Mitzvah. [Orchos Rabbeinu; Piskeiy Teshuvos 551:35]

[214] Even if it is more than a Revius. [Piskeiy Teshuvos 551:35]

[215] Rama ibid

[216] Piskeiy Teshuvos 551:42 based on M”B 551:66; See Michaber 551:10 that one cannot drink Yayin Toseis, which is unfermented wine, which is similar to grape juice.

[217] Piskeiy Teshuvos 551:42

[218] Sdei Chemed ¼; Piskeiy Teshuvos 551:40

[219] 551:3-6; Mishneh Taanis 26b

[220] Michaber ibid and Mishneh ibid regarding the week of Tisha B’av and Rama 551:3 and 4 that we are stringent beginning from Rosh Chodesh Av

Ruling of Michaber and Sefaradim: The Michaber ibid rules it is only forbidden to launder clothing during the week Tisha B’av, and so is the Sefaradi custom.

[221] The reason: As it appears that one is removing his mind from the mourning. [M”A 551:12; Rashi Taanis 29; See Levushei Serud 551]

Custom or letter of the law? The root of this prohibition is from the letter of the law and is not a mere custom. However, from the letter of the law it only applies during the week that Tisha B’av falls in. [Michaber ibid; Mishneh Taanis 26b and Gemara 30a following the opinion of Raban Shimon Ben Gamliel] However, the Ashkenazi custom is to forbid laundering from the beginning of the nine days. [Rama 551:3 and 4 in name of Minhagim; Rokeaich and Or Zarua]

The forms of laundry that are prohibited: All laundry is forbidden from the letter of the law during the week of Tisha B’av, and according to custom also during the nine days, if one intends to wear the clothing during the nine days. If one plans to wear the clothing after Tisha B’av, then from the letter of the law, certain laundering is permitted, as explained in the next footnote. [Beis Yosef 551; M”B 551:22; Kaf Hachaim 551:52

[222] See Michaber ibid that so is custom and that some say that clean water is Ghutz; See Kaf Hachaim 551:58

[223] Michaber 551:3 regarding the week of Tisha B’av and Rama 551:3 and 4 that we are stringent beginning from Rosh Chodesh Av; Rav Sheshes in Taanis 29b regarding the week of Tisha B’av [unlike Rav Nachman in Taanis ibid who permits it]

The forms of laundry that are prohibited: See Michaber 551:3 and Taanis 29b for different types of washing and their ruling. Practically, today all forms of washing are prohibited. The following is a summary of the opinions in Michaber: Our form of laundry [in times of Talmud and Michaber] is permitted [Michaber ibid; Taanis ibid as explained in Rashi ibid] if one does not plan on wearing it until after Tisha B’av [Beis Yosef 551; M”B 551:22] although ironing is forbidden, with exception to [old-Tur; Beis Yosef] linen material clothing [which is defined as undergarments-See Beis Yosef 551; Kaf Hachaim 551:53] which is permitted to iron for wearing after Tisha B’av. [Michaber ibid; Taanis ibid] However, the custom is to prohibit even laundering linen, even for after Tisha B’av. [Michaber ibid; Tur in name of Avi Haezri] One may not be lenient in this matter being that it is an established custom, as well as that perhaps it is forbidden from the letter of the law. [Michaber ibid] The reason for this is because some rule our form of laundry is like the ironing of back then and is hence forbidden from the letter of the law. The difference of types of laundering is based on the quality of water, and whether clean or dirty water is used. In Bavel, since clean water was not available, all laundry was considered permitted, while in Eretz Yisrael, in which clean water was available, all laundry was forbidden. Accordingly, some say all of our forms of laundry today are forbidden being we have clean water. [Michaber ibid; Rav Yehuda Bar Reuvein] In addition, some say Gihutz/ironing means washing with laundry detergent while regular Kibus is washing with just water. Accordingly, since in today’s laundering we do not use plain water, but also add detergent, it is therefore defined as the Gihutz of back then, which all agree is forbidden from the letter of the law even by linen clothing when done to wear before Tisha B’av. [Michaber ibid; Nimukei Yosef] Therefore, perhaps from the letter of the law one may not launder even linen clothing with intent to wear before Tisha B’av. [Michaber ibid] Therefore, the custom is to prohibit laundering all clothing, even linen, even with intent to wear after Tisha B’av. [Michaber ibid; Mateh Yehuda 551; Kaf Hachaim 551:57; See also Michaber Yoreh Deah 389 1, 5-8 for difference between laudnered and ironed and the opinions on its definition]

[224] Michaber ibid; Tur in name of Avi Haezri; See previous footnotes that from letter of the law it is permitted to do so for after Tisha B’av, although the custom is to be stringent.

[225] Michaber 551:3

[226] See previous footnotes for discussion regarding linen clothing

[227] Rama 551:3; Maharil; Tosafus Taanis

[228] The reason: As it is considered that one is removing his mind from the Aveilus when he deals with brining the clothing to a gentile to launder. [Levushei Serud 551:12]

[229] M”A 551:15; Chayeh Adam 133:12; See M”B 551:34 and Kaf Hachaim 551:69

Other opinions: Some Poskim rule it is permitted to give the gentile to clothing for her to launder after Tisha B’av. [Elya Raba 551:8; Derech Hachaim 1]

[230] Birkeiy Yosef 551:4; Shaareiy Teshuvah 551:17; Kaf Hachaim 551:68

[231] M”B 551:35; Kaf Hachaim 551:72

[232] Michaber 551:5; Terumos Hadeshen; Yerushalmi

[233] M”A 551:19; See Levushei Serud ibid

Other opinions: Some Poskim rule one may not launder clothing of gentiles in any circumstance. [Mateh Yehuda 551]

[234] The reason: This is forbidden due to Maaras Ayin, as people will think that one is washing a Jew’s clothing. [M”A 551:19; Taz 5516; Terumas Hadeshen; See Levushei Serud ibid]

[235] Chayeh Adam 133:12; Kitzur SHU”A 122:13; M”B 551:43; Kaf Hachaim 551:86

Other opinions: Some Poskim rule one may not launder clothing of gentiles throughout the nine days. [Mateh Yehuda 551; Derech Hachaim 2]

[236] M”A 551:19; Elya Raba 551:14; Ben Ish Chaiy Devarim 6; Chayeh Adam 133:12; Derech Hachaim 2; M”B 551:42; Kaf Hachaim 551:83

Other opinions: Some Poskim rule one may not launder clothing of gentiles in any circumstance. [Mateh Yehuda 551]

[237] P”M 551 A”A 19; M”B 551:42

[238] Michaber 551:3

[239] Taz 551:14; See there for an analysis of the Gemara and commentaries for understanding this ruling.

[240] Piskeiy Teshuvos 551:18

[241] Orchos Rabbeinu 2:132

[242] Rav Poalim 4:29; Kinyan Torah 6:31, brought in Piskeiy Teshuvos 551:10

[243] Piskeiy Teshuvos 551:18

[244] Kaf Hachaim 551:70 and Shaareiy Teshuvah 551:7 in name of Machazik Bracha 551:8 in name of Zera Emes 77 regarding soaking clothing in water prior to Rosh Chodesh Av and having it remain in the water into Rosh Chodesh and have it washed by a gentile, that from the letter of the law it is permitted, although it is best to beware due to Maaras Ayin; The same applies for a washing machine. [Shevet Hakehasi 1:171; Piskeiy Teshuvos 551:22]

The reason: Although doing so is allowed from the letter of the law, nevertheless one is to avoid doing so due to Maras Ayin. [ibid]

[245] Shevet Hakehasi ibid; Piskeiy Teshuvos ibid; based on M”a 551:26 that until Tzeis the customs do not apply

[246] Nitei Gavriel 35:15

[247] Piskeiy Teshuvos 551:45 based on M”B 551:83 regarding washing; Nitei Gavriel 35:29 in name of Emek Hateshuvah 92

[248] Piskeiy Teshuvos 551:22

[249] Piskeiy Teshuvos 551:24

[250] Piskeiy Teshuvos 551:20

[251] Piskeiy Teshuvos 551:20; Nitei Gavriel 21:5; 37:9

[252] Igros Moshe 3:80

[253] Igros Moshe 3:80; Yabia Omer 3:31

[254] Shalmei Chaim 4:4

[255] Michaber 551:3; Ramban in Toras Hadam

[256] See Q&A!

[257] Elya Raba 551:12; Chayeh Adam 133:12; M”B 551:29; Kaf Hachaim 551:60; Piskeiy Teshuvos 551:21; Michaber 551:3 rules even if one only has one shirt available he may not wash it during the week of Tisha B’av until after Tisha B’av. Thus, regarding before the week of Tisha B’av we are lenient like the Michaber in this matter even though we are stringent [unlike the Michaber] regarding other laundry.

[258] Or Letziyon 3:27-1; Piskeiy Teshuvos 551:24

[259] Piskeiy Teshuvos 551:24

[260] Piskeiy Teshuvos 551:21

[261] M”A 551:17 that this applies according to all [even according to the 2^nd opinion in Michaber 551:4

[262] Michaber 551:4

[263] Piskeiy Teshuvos 551:23, following the ruling of the M”A 551:35 as explained in Levushei Serud and P”M 551 A”A 35

[264] 551:15

[265] Taz 551:14 in name of Bach; Kneses Hagedola 551:20

[266] M”A 551:18;

[267] Elya Raba 551:8; Derech Hachaim 1; Chayeh Adam 133:12; Kaf Hachaim 551:73

[268] Or Letziyon 3:27-2; Piskeiy Teshuvos 551:24

[269] Or Letziyon 3:27-2; Piskeiy Teshuvos 551:24

[270] Nitei Gavriel 16:8 in name of Rav SZ”A, Rav Elyashiv

[271] Piskeiy Teshuvos 551:21 in name of Chol Hamoed Kehilchaso and Rav Moshe Feinstein

[272] Nitei Gavriel 35:18 as it is no different than any clothing that constantly becomes dirty

[273] Nitei Gavriel 35:5 in name of Manhig Hilchos Tisha B’av

[274] Aruch Hashulchan 551:34; So rule regarding Sefira: P”M 493 M”Z 1; Biur Halacha 493:2 “Nohagim”; See however Igros Moshe 2:96 who questions this ruling

[275] Nitei Gavriel 353 footnote 4

[276] Rav Elyashiv, brought in Sefer korei Alaiy Moed 4 footnote 2 and Piskeiy Teshuovs 551 footnote 216; Sefer Emes Leyaakov of Rav Kaminetzky 551 footnote 513; Gam Ani Odecha 3:174 in name of Rav Elyashiv; Teshuvah Mibei Midrasha 1:62; See also regarding Chol Hamoed: Bier Moshe 7:6

[277] The reason: As washing clothing during the nine days is based on an explicit prohibition in the Mishnah, and likewise by doing so and transgresses to restrictions one against washing the clothing and the second against wearing freshly laundered clothing. On the other hand, buying new clothing during the nine days is not an explicit prohibition from the Talmud.

[278] Tzohar 14:51 in name of Rav Elyashiv

[279] The reason: As by buying the clothing when transgresses two prohibitions one being purchasing new clothing and the second being wearing new clothing, while by washing clothing during the nine days one only transgresses one prohibition, as he can place it on the floor after it is washed and avoid the prohibition against wearing freshly washed clothing

[280] Rama 551:3

[281] Rama 551:3; Rokeiach; Or Zarua

[282] Darkei Moshe 551:6; M”B 551:30; Kaf Hachaim 551:61

[283] Rama ibid; Hagahos Sheid; Elya Raba 551:9; See M”A 551:13 who argues to permit it; See Kaf Hachaim 551:62

[284] M”A 551:14; Hagahos Maimanis; Bach; Chayeh Adam 133:13; M”B 551:32; Kaf Hachaim 551:65; Hisorerus Teshuvah 337

[285] The reason: From the letter of the law, it is permitted to launder clothing for Shabbos, and it is only due to custom that we forbid it. [Darkei Moshe 551, brought in M”A ibid; Tur 551; Mishneh Taanis 26b]  Therefore, one may be lenient in a case that he does not have other clothing available. [M”A ibid] 

[286] Nitei Gavriel 35:28 [his own opinion] based on M”A 551:14; M”B 551:32 that allow washing clothing for Shabbos and the same would apply to ironing if no other clothing are available.

[287] Rav Poalim 4:29; Kinyan Torah 6:31; Piskeiy Teshuvos 551:10; See Sheilas Yaavetz 82; Pischei Olam 23; Kaf Hachaim 551:92

[288] 551:14; See Piskeiy Teshuvos 551:45; Nitei Gavriel chapter 36

[289] Michaber ibid

The reason: As although private mourning does not apply to children, public mourning applies to children for either Chinuch purposes or for purposes of Agmas Nefesh. [M”A 551:38; Terumos Hadeshen 152] Seemingly, the practical ramification between the two reasons [Chinuch or Agmas Nefesh] is regarding a child that is below the age of Chinuch, as according to the reason of Agmas Nefesh it would apply to children of any age [see Michaber Y.D. 340:27; Moed Katan 14b; Derisha, brought in Rav Akiva Eiger 340:27; Bach 340] and so is implied in Rama ibid that it applies to even children in diapers. However see P”M 551 A”A 38 who states it only applies to the age of Chinuch. See Nitei Gavriel 36 footnote 8]

[290] P”M 551 A”A 38 in implication of Rama here; Chayeh Adam 133:18, brought in M”B 551:82, Kaf Hachaim 551:175

[291] Elya Raba 551:31 in name of Levush, following Rama 551:3 and 4 that we are stringent beginning from Rosh Chodesh Av, brought in M”B and Kaf Hachaim ibid

[292] Rama ibid

The reason: As such a washing is not done for purposes of Simcha. [Levush 551; Kaf Hachaim 551:178] Alternatively, as they need the clothing and the Sages did not make a decree that cannot be upheld. [Kaf Hachaim ibid]

[293] Rama ibid states “However those clothing which the children urinate and have bowel movements in, may certainly be washed. Furthermore, it is customary to wash even the clothing of the other children.”

[294] Chayeh Adam 133:18; Shaar Hatziyon 551:91; Ben Ish Chaiy Devarim 6; Kaf Hachaim 551:179

[295] Levush 551, brought in P”M 551 A”A 38-39

[296] P”M 551 A”A 38

[297] P”M 551 A”A 39 in implication of Darkei Moshe and Beis Yosef; See P”M 551 A”A 38 that at the very least, even the original prohibition written in Michaber must refer to from the age of Chinuch and higher, which is 6-7 years old, as below Chinuch there is no reason to be Machmir.

[298] Piskeiy Teshuvos 551:45

[299] M”A 551:39; Elya Raba 551:31; Chayeh Adam 131:18; M”B 551:83; Ben Ish Chaiy Devarim 4; Kaf Hachaim 551:82

[300] M”A ibid allows doing it by a river even though it is in public and the Machatzis Hashekel and Levushei Serud ibid explain that one is only required to do it in private if he has the ability to do so and the washing quality will be equal to that of the public washing.

[301] M”A 551:39; Elya Raba 551:31; Chayeh Adam 131:18; M”B 551:83;Mateh Moshe 702; Hagahos Maimanis

Other opinions: Some Poskim rule one may wash even many clothing at a time, such as 4-5 clothing. [Shulchan Gavoa 551:24, brought in Kaf Hachaim 551:177

[302] Kaf Hachaim 551:177; See Nitei Gavriel 36:4

[303] Beir Moshe 7:32; Shraga Hameir 6:162; Piskeiy Teshuvos 551:45; Nitei Gavriel 36:4; See Minchas Yitzchak 8:50

[304] Mahariy Bruno 11; Kneses Hagedola 551:7; Kaf Hachaim 551:178 and 180

[305] Toras Chaim Sofer 551:30, brought in Nitei Gavriel 36:1, as in such a case one may rely on those Poskim who rule even according to the Rama the prohibition only begin the week of Tisha B’av.

[306] Lehoros Nasan 7:38-39; Piskeiy Teshuvos 551:19

[307] Piskeiy Teshuvos 551 footnote 106

[308] Piskeiy Teshuvos 551:24

[309] M”A 551:19; Aruch Hashulchan 551:17; Shearim Hametzuyanim 122:8; See Maharsham 1:66; Maharash Engel 7:57

[310] See M”A 551:38 that the reason for this prohibition is to educate the child; Nitei Gavriel 36:2

Other opinions: Some Poskim rule it is permitted for a child to wash their own clothing. [Maharil Tisha B’av; Rokeiach 310]

[311] Beir Moshe 7:32; Piskeiy Teshuvos ibid; Nitei Gavriel 36:7

[312] Piskeiy Teshuvos 551:15

[313] Slamas Chaim 4:4-24; Orchos Rabbeinu 2:133 in name of Chazon Ish; This matter is a mere stringency due to the prohibition of laundering. [Moadim Uzmanim 8:338]

[314] Hisorerus Teshuvah 3:30; Yabia Omer 3:31

[315] Beis Avi 2:132

[316] 551:3-6; Mishneh Taanis 26b

Ruling of Michaber and Sephardim: The Michaber ibid rules it is only forbidden to launder clothing during the week Tisha B’av, and so is the Sephardic custom.

[317] Michaber ibid and Mishneh ibid regarding the week of Tisha B’av and Rama 551:3 and 4 that we are stringent beginning from Rosh Chodesh Av

The reason: As it appears that one is removing his mind from the mourning. [M”A 551:12; Rashi Taanis 29; See Levushei Serud 551]

Custom or letter of the law? The root of this prohibition is from the letter of the law and is not a mere custom. However, from the letter of the law it only applies during the week that Tisha B’av falls in. [Michaber ibid; Mishneh Taanis 26b and Gemara 30a following the opinion of Raban Shimon Ben Gamliel] However, the Ashkenazi custom is to forbid laundering from the beginning of the nine days. [Rama 551:3 and 4 in name of Minhagim; Rokeaich and Or Zarua]

The forms of laundry that are prohibited: All laundry is forbidden from the letter of the law during the week of Tisha B’av, and according to custom also during the nine days, if one intends to wear the clothing during the nine days. If one plans to wear the clothing after Tisha B’av, then from the letter of the law, certain laundering is permitted, as explained in the next footnote. [Beis Yosef 551; M”B 551:22; Kaf Hachaim 551:52

[318] See Michaber ibid that so is custom and that some say that clean water is Ghutz; See Kaf Hachaim 551:58

[319] Michaber 551:3

[320] See previous footnotes for discussion regarding linen clothing

[321] Elya Raba 551:12; Chayeh Adam 133:12; M”B 551:29; Kaf Hachaim 551:60; Piskeiy Teshuvos 551:24; Michaber 551:3 rules even if one only has one shirt available he may not wash it during the week of Tisha B’av until after Tisha B’av. Thus, regarding before the week of Tisha B’av we are lenient like the Michaber in this matter even though we are stringent [unlike the Michaber] regarding other laundry.

[322] Or Letziyon 3:27-1; Piskeiy Teshuvos 551:24

[323] Piskeiy Teshuvos 551:24

[324] Michaber 551:3; Ramban in Toras Hadam

[325] See Q&A!

[326] M”A 551:17 that this applies according to all [even according to the 2^nd opinion in Michaber 551:4

[327] Michaber 551:4

[328] Piskeiy Teshuvos 551:23, following the ruling of the M”A 551:35 as explained in Levushei Serud and P”M 551 A”A 35

[329] Or Letziyon 3:27-2; Piskeiy Teshuvos 551:24

[330] Or Letziyon 3:27-2; Piskeiy Teshuvos 551:24

[331] Nitei Gavriel 16:8 in name of Rav SZ”A, Rav Elyashiv

[332] Piskeiy Teshuvos 551:21 in name of Chol Hamoed Kehilchaso and Rav Moshe Feinstein

[333] Nitei Gavriel 35:5 in name of Manhig Hilchos Tisha B’av

[334] Rav Elyashiv, brought in Sefer korei Alaiy Moed 4 footnote 2 and Piskeiy Teshuovs 551 footnote 216; Sefer Emes Leyaakov of Rav Kaminetzky 551 footnote 513; Gam Ani Odecha 3:174 in name of Rav Elyashiv; Teshuvah Mibei Midrasha 1:62; See also regarding Chol Hamoed: Bier Moshe 7:6

[335] The reason: As washing clothing during the nine days is based on an explicit prohibition in the Mishnah, and likewise by doing so and transgresses to restrictions one against washing the clothing and the second against wearing freshly laundered clothing. On the other hand, buying new clothing during the nine days is not an explicit prohibition from the Talmud.

[336] Tzohar 14:51 in name of Rav Elyashiv

[337] The reason: As by buying the clothing when transgresses two prohibitions one being purchasing new clothing and the second being wearing new clothing, while by washing clothing during the nine days one only transgresses one prohibition, as he can place it on the floor after it is washed and avoid the prohibition against wearing freshly washed clothing

[338] Michaber 551:3 regarding the week of Tisha B’av and Rama 551:3 and 4 that we are stringent beginning from Rosh Chodesh Av

Ruling of Michaber and Sefaradim: The Michaber ibid rules it is only forbidden to wear freshly laundered clothing during the week Tisha B’av, and so is the Sefaradi custom.

[339] Beis Yosef 551 in name of Ramban; Kaf Hachaim 551:56

[340] See Lachmei Todah 30, brought in Pischeiy Teshuvah 389:2; Aruch Hashulchan 389:6 regarding after Shiva and 389:7 regarding undershirt even during Shiva; Gesher Hachaim 21:10-1; Minchas Yitzchak 10:44; Pnei Baruch 18:10; Nitei Gavriel 111:8 permits socks in a time of need based on Poskim in footnote 10

Other opinions: Some Poskim rule the above items must be placed on the ground and made not dirty, or are to be worn before the nine days at least one time. [See Ben Ish Chaiy Devarim 6; Kaf Hachaim 551:91; Orchos Rabbeinu 2:132; Minchas Yitzchak ibid in his explanation of Lachmei Toda]

[341] Salmas Chaim 4:4; Kinyan Torah 1:109; Piskeiy Teshuvos 551:17

Other opinions: see above

[342] Kinyan Torah 1:109; Piskeiy Teshuvos 551:17

[343] Piskeiy Teshuvos 551:17

[344] See Michaber and Rama 551:3

[345] M”A 551:20; M”B 551:44; Levushei Serud

[346] Rama 551:3

[347] Taz 551:4 in name of Rashal; Elyua Raba 551:11; P”M 551 M”Z 4; Derech Hachaim 3; M”B 551:33; Kaf Hachaim 551:67

[348] Mateh Yehuda 551; Kaf Hachaim 551:90

[349] So rule regarding Aveilus that another person can wear it: Rama Y.D. 389:1 and Shach Yoreh Deah 389:4; Kol Bo; Semak; Kitzur SHU”A 211:9; So rule likewise here regarding the nine days: Ben Ish Chaiy Devarim 6; Kaf Hachaim 551:91; Piskeiy Teshuvos 551:17

[350] Shach Yoreh Deah 389:4 regarding Aveilus that another person can wear it “Some amount of time and not specifically an hour and so is the custom”; Ikarei Hadaat 36 Samech; Misgeres Hashulchan 389 that so is custom; Daas Kedoshim 389:3 regarding Shabbos; Nitei Gavriel Vol. 2 10:1

Other opinions: Some Poskim rule one is to wear it for 2-3 hours. [Levush 389; Rav Poalim 4:29] Others rule one is to wear it for one hour. [Yosef Ometz p. 330; Ben Ish Chaiy Devarim 6; Kaf Hachaim 551:91; Piskeiy Teshuvos 551:17] See Nitei Gavriel ibid footnote 4

[351] Daas Kedoshim Y.D. 389

[352] Admur Kama 2:3; Basra 2:3; M”A 2:3; Arizal Shaar Hakavanos Inyan Birchas Hashachar

[353] Ateres Rosh Shaar Yom Hakippurim 2 [p. 29]; Shulchan Hatahor 2:1 [Komrono]; Minchas Aron 22:12; Yayin Tov 11; Shraga Hameir 4:87

[354] Divrei Nechemia Y.D. 27 p. 142 “Undergarments which receive sweat are not considered a garment”; Yifei Laleiv 400; Aruch Hashulchan 389:6 regarding after Shiva “People are not careful to give the undergarment to others to wear” and 389:7 regarding undershirt even during Shiva; See Lachmei Todah 30, brought in Pischeiy Teshuvah 389:2; Gesher Hachaim 21:10-1; Minchas Yitzchak 10:44; Pnei Baruch 18:10; Nitei Gavriel Vol. 2 10:3-4; In Vol. 1 111:8 permits socks in a time of need based on Poskim in footnote 10

[355] See Ben Ish Chaiy Devarim 6; Kaf Hachaim 551:91; Orchos Rabbeinu 2:132; Minchas Yitzchak ibid in his explanation of Lachmei Toda

[356] Lechem Hapanim 376; Kerem Shlomo Y.D. 389 in name of Lechem Hapanim; Minchas Yitzchak 10:44; Piskeiy Teshuvos 551:17; Nitei Gavriel Vol. 2 10:5 [However, see there that it must be placed on a dirt floor, and not a tiled clean floor.]

[357] See Piskeiy Teshuvos 551:17 footnote 103

[358] Ben Ish Chaiy ibid; Kaf Hachaim ibid; See Piskeiy Teshuvos ibid footnote 115

[359] So is understood from Rama Y.D. ibid

[360] Kinyan Torah 1:109; Orchos Rabbeinu 2:132; Betzel Hachochma 4:138

[361] Piskeiy Teshuvos 551 footnote 110

[362] Salmas Chaim 4:4; Piskeiy Teshuvos 551 footnote 109

[363] Minchas Yitzchak 10:44; Tzitz Eliezer 13:61; Lehoros Nasan 7:38; Piskeiy Teshuvos 551:16

[364] Lehoros Nasan 7:38; Piskeiy Teshuvos 551:16

[365] Piskeiy Teshuvos 551 footnote 106

[366] Beis Yosef 551 in name of Ramban; Kaf Hachaim 551:56

[367] Michaber 551:3 regarding the week of Tisha B’av and Rama 551:3 and 4 that we are stringent beginning from Rosh Chodesh Av

Ruling of Michaber and Sephardim: The Michaber ibid rules it is only forbidden to wear freshly laundered clothing during the week Tisha B’av, and so is the Sephardi custom.

[368] So rule regarding Aveilus that another person can wear it: Rama Y.D. 389:1 and Shach Yoreh Deah 389:4; Kol Bo; Semak; Kitzur SHU”A 211:9; So rule likewise here regarding the nine days: Ben Ish Chaiy Devarim 6; Kaf Hachaim 551:91; Piskeiy Teshuvos 551:17

[369] Shach Yoreh Deah 389:4 regarding Aveilus that another person can wear it “Some amount of time and not specifically an hour and so is the custom”; Ikarei Hadaat 36 Samech; Misgeres Hashulchan 389 that so is custom; Daas Kedoshim 389:3 regarding Shabbos; Nitei Gavriel Vol. 2 10:1

Other opinions: Some Poskim rule one is to wear it for 2-3 hours. [Levush 389; Rav Poalim 4:29] Others rule one is to wear it for one hour. [Yosef Ometz p. 330; Ben Ish Chaiy Devarim 6; Kaf Hachaim 551:91; Piskeiy Teshuvos 551:17] See Nitei Gavriel ibid footnote 4

[370] Daas Kedoshim Y.D. 389

[371] Admur Kama 2:3; Basra 2:3; M”A 2:3; Arizal Shaar Hakavanos Inyan Birchas Hashachar

[372] Ateres Rosh Shaar Yom Hakippurim 2 [p. 29]; Shulchan Hatahor 2:1 [Komrono]; Minchas Aron 22:12; Yayin Tov 11; Shraga Hameir 4:87

[373] Divrei Nechemia Y.D. 27 p. 142 “Undergarments which receive sweat are not considered a garment”; Yifei Laleiv 400; Aruch Hashulchan 389:6 regarding after Shiva “People are not careful to give the undergarment to others to wear” and 389:7 regarding undershirt even during Shiva; See Lachmei Todah 30, brought in Pischeiy Teshuvah 389:2; Gesher Hachaim 21:10-1; Minchas Yitzchak 10:44; Pnei Baruch 18:10; Nitei Gavriel Vol. 2 10:3-4; In Vol. 1 111:8 permits socks in a time of need based on Poskim in footnote 10

[374] See Ben Ish Chaiy Devarim 6; Kaf Hachaim 551:91; Orchos Rabbeinu 2:132; Minchas Yitzchak ibid in his explanation of Lachmei Toda

[375] Lechem Hapanim 376; Kerem Shlomo Y.D. 389 in name of Lechem Hapanim; Minchas Yitzchak 10:44; Piskeiy Teshuvos 551:17; Nitei Gavriel Vol. 2 10:5 [However, see there that it must be placed on a dirt floor, and not a tiled clean floor.]

[376] See Piskeiy Teshuvos 551:17 footnote 103

[377] Ben Ish Chaiy ibid; Kaf Hachaim ibid; See Piskeiy Teshuvos ibid footnote 115

[378] So is understood from Rama Y.D. ibid

[379] Daas Kedoshim 389; Nitei Gavriel Vol. 2 10:1

[380] Rama 551:1 “By a Mila the custom is for the Baal Bris to wear Shabbos clothing, although otherwise it is forbidden.”; Pashut from the fact some Poskim rule even on Shabbos Chazon it is forbidden, and even those who permit only do so because of Kavod Shabbos. However, to wear it during the week everyone agrees is forbidden due to Aveilus.

[381] Bigdei Yesha, brought in Kaf Hachaim 559:65; See however Ashel Avraham Butchach Mahadurah Tinyana 551 who differentiates between a weekday and Shabbos

[382] Ashel Avraham Butchach Mahadurah Tinyana 551

[383] Rama in 551:1; M”A 551:4; Elya Raba 551:39; Teshuvos Rashal 27; Mateh Moshe 736; Mordechai Tisha B’av; Hagahos Ashri; Aguda; Rokeiach; Custom of Chasam Sofer, brought in Likkutei Chaver Ben Chaim

[384] M”A 551:4 in name of Mateh Moshe “is only worn due to sweat”; 559:10; Kneses Hagedola 551; See Kaf Hachaim 551:12 in name of Hagahos Mordechai who says a Kesones is a coat.

Linen clothing and the Shabbos before Shabbos Chazon according to Rama: One may wear Shabbos clothing made of linen. [Rama 551:3] This implies that one may wear all Shabbos clothing made of linen and seemingly contradicts the previous ruling. The Kaf Hachaim 551:64 explains that in 551:1 the Rama referred to Shabbos Chazon while in 551:3 he is referring to the Shabbos before Shabbos Chazon.

[385] Beis Yosef 552; Arizal; Radbaz 2:693; Chacham Tzevi as brought in Siddur Yaavetz p. 68; Machazik Bracha 551:4; Chayeh Adam 133:21 that so is custom of Vilna based on ruling of Gr”a; M”B 551:6 in name of Gra and Chacham Tzevi; Aruch Hashulchan 551:11; Kaf Hachaim 551:13; Divrei Nechemia Y.D. 333-27 that so was custom of Admur; Likkutei Maharich; Nimukei Orach Chaim; Sefer Haminhagim p. 93 [English] that so is our custom and in footnote 359 that so was custom of Alter Rebbe; Toras Menachem 44:172 that so was custom of Admur

[386] As rules Beis Yosef ibid that Sefaradim never accepted this custom; Kaf Hachaim 551:13

[387] Divrei Nechemia ibid and Sefer Haminhagim p. 93 [English]

[388] As testifies the Aruch Hashulchan ibid; As was Minhag of Gr”a, and town of Vilna, as ruled the Ashkenazi Poskim brought in previous footnotes; See Moadim Uzmanim 5:343; 7:256

[389] Rama ibid

[390] Rama 551:3 “One spreads white clothes as usual like by other Shabbosim”; M”B 551:7;

[391] M”B 551:33

[392] Rama 551:1

[393] Rama 551:1

[394] Piskeiy Teshuvos 551:4 based on our Minhag to wear Shabbos clothing

[395] Michaber 551:1

[396] Chayeh Adam 133:21; Kitzur SHU”A 122:15; Kaf Hachaim 551:7

[397] Shaareiy Teshuvah 551:1

[398] Shaareiy Teshuvah 551:1; Ashel Avraham Butchach Tinyana 551

[399] Piskeiy Teshuvos 551:3; Nitei Gavriel 15:22

[400] 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

[401] Maharil, brought in M”A 559:10 “After the Mila they remove the clothing”; Piskeiy Teshuvos 553:1; Nitei Gavriel 94:5

[402] Ashel Avraham Butchach Mahadurah Tinyana 551

[403] The reason: As the accustomed prohibition of wearing Shabbos clothing is only the initial wearing, while if he already wore it under allowance, such as on Shabbos or for a Mila, then there is no prohibition to continue wearing it. [Ashel Avraham ibid]

[404] May one even initially put on the Shabbos clothing after Tzeis if he was not wearing it beforehand? If one removed his Shabbos clothing, such as he removed his Kapata, and it is now after Tzeis, it is questionable as to whether he may even initially put on his Shabbos clothing for Maariv and Eicha, as the entire Heter of the Ashel Avraham ibid was based on the fact one remains in his Shabbos clothing into Shabbos, however to initially put on, who says is allowed? Accordingly, ideally one is to wear the clothing before Tzeis. Nevertheless, even if one took it off and is now going to Shul for Maariv, there is room to learn that he may wear it. This is similar to the Heter written in Shulchan Aruch for a Baal Simcha to wear [put on] Shabbos clothing on Tisha B’av itself [See Rama 559:8; Bigdei Yesha, brought in Kaf Hachaim 559:65], and the reason is because it is only a Minhag not to wear Shabbos clothing on Tisha B’av and not forbidden for the letter of the law. This is why we wear Shabbos clothing on Shabbos even though the same Rama writes its forbidden. The same way the custom allows wearing it on Shabbos Lekavod Shabbos, it allows wearing it even initially on Motzei Shabbos Lekavod Motzei Shabbos. Vetzaruch Iyun!

[405] Piskeiy Teshuvos 551:4

[406] This is the custom as practiced in the shul of the Previous Rebbe and of the Rebbe Shlita. [In recent years, however, the reader customarily pauses at the usual break for Sheini.]

[407] Rama 551:7; Terumos Hadeshen

[408] 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.

[409] Siddur Yaavetz; Machazik Bracha 551:10; Shaareiy Teshuvah 551; Kaf Hachaim 551:102

[410] Piskeiy Teshuvos 551:27

[411] Michaber ibid prohibits fixing new shoes and the Rama ibid extends this prohibition even to buying

[412] M”B 551:49; Kaf Hachaim 551:103

[413] 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. This is in contrast to laundering, which is forbidden even for after the fast. See M”A 551:25 that buying is more lenient than laundering, and so long as “his name is not yet on the clothing”, 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. ; See Vayivarech David 69; Piskeiy Teshuvos 551:11 footnote 75

[414] Piskeiy Teshuvos 551:11 footnote 75

[415] Kinyan Torah 1:109 as this is considered a “Davar Haaveid”; Piskeiy Teshuvos 551:27

[416] Piskeiy Teshuvos 551:27 footnote 147 based on Rama 551:7 who allows a tailor to make new clothing during the three weeks

[417] Mishnas Yaakov 551 based on M”A 551:25; Piskeiy Teshuvos 551:27 footnote 148 and 551:45

[418] 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]

[419] See Nitei Gavriel chapter 31

[420] Rav Elyashiv, brought in Sefer korei Alaiy Moed 4 footnote 2 and Piskeiy Teshuovs 551 footnote 216; Sefer Emes Leyaakov of Rav Kaminetzky 551 footnote 513; Gam Ani Odecha 3:174 in name of Rav Elyashiv; Teshuvah Mibei Midrasha 1:62; See also regarding Chol Hamoed: Bier Moshe 7:6

[421] The reason: As washing clothing during the nine days is based on an explicit prohibition in the Mishnah, and likewise by doing so and transgresses to restrictions one against washing the clothing and the second against wearing freshly laundered clothing. On the other hand, buying new clothing during the nine days is not an explicit prohibition from the Talmud.

[422] Tzohar 14:51 in name of Rav Elyashiv

[423] The reason: As by buying the clothing when transgresses two prohibitions one being purchasing new clothing and the second being wearing new clothing, while by washing clothing during the nine days one only transgresses one prohibition, as he can place it on the floor after it is washed and avoid the prohibition against wearing freshly washed clothing

[424] 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

[425] 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]

[426] Nitei Gavriel 32:4

[427] Siddur Yaavetz; Machazik Bracha 551:10; Shaareiy Teshuvah 551; Chayeh Adam 133:14; M”B 551:46; Kaf Hachaim 551:101-102; See Piskeiy Teshuvos 551 footnote 66

[428] 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]

[429] See Kaf Hachaim ibid and 551:30 and 33

[430] Piskeiy Teshuvos ibid

[431] 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”]

[432] Vayivarech David ibid

[433] 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

[434] 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”]

[435] Vayivarech David ibid

[436] 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

[437] Nitei Gavriel 31:13

[438] 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 Sephardim: 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]

[439] M”A 551:22; Aguda; Hagahos Maimanis; M”B 551:47; Kaf Hachaim 551:95

[440] Kaf Hachaim 551:88; Piskeiy Teshuvos 551:27

[441] See Michaber and Rama 551:6

[442] Piskeiy Teshuvos 551:27

[443] M”A 551:6 [regarding ruling of Rama that a Chasan who is allowed to wear Shabbos clothing on Shabbos Chazon that he may nevertheless not wear new clothing] and 551:21 “However from RC and onwards one may not wear even on Shabbos”; Minchas Kohen; Elya Raba 551:40; M”B 551:9 [unlike his ruling in Biur Halacha 551:6]; Shaareiy Teshuvah 551:2; Kaf Hachaim 551:16 [unlike his ruling in 551:89]; Igros Moshe 80; See also Zera Emes 76; Machazik Bracha 551:3; Zechor Leavraham 551:9; Shaareiy Teshuvah 551:1; Kaf Hachaim 551:9

[444] 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; Igros Moshe ibid

[445] Shaareiy Teshuvah ibid; See Piskeiy Teshuvos 551:26

[446] 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]

[447] Igros Moshe 3:80; Piskeiy Teshuvos ibid

[448] Chayeh Adam 43:14; Kaf Hachaim 551:89

[449] Darkei Chaim Vehsalom 945; Shulchan Haezer 2:13; Piskeiy Teshuvos 551:5

The reason: As otherwise it is considered public Aveilus. [ibid]

[450] Darkei Chaim Veshalom ibid

[451] M”A 551:6 regarding Chasan

[452] Nitei Gavriel 4; Piskeiy Teshuvos 551:5

[453] Mateh Yehuda 551; Kaf Hachaim 551:90

[454] Igros Moshe 3:80

[455] As Tefillin are needed only for the Mitzvah, and are hence not included within the prohibition. A Tallis Katan is also permitted as it is not considered an important clothing to require Shehechiyanu.

[456] Sheilas Yaavetz 82; Pischei Olam 23; Kaf Hachaim 551:92

[457] 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

[458] 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]

[459] 551:7-8

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]

[460] Michaber 551:7 in name of Yeish Omrim [Hagahos Maimanis in name of Rokeaich and Tur 551 in name of Rabbeinu Shmuel] that it is forbidden the week of Tisha B’av and that one is to be Machmir from Rosh Chodesh; Tur ibid; See Mateh Yehuda 551:6 and Kaf Hachaim 551:93 that everyone agrees it is forbidden during the week of Tisha B’av, and the wording of Yeish Omrim was used to negate the requirement to start from Rosh Chodesh according to this opinion; The Michaber ibid writes it is forbidden to “fix” new clothing. The M”B 551:46 explains this to mean to make new clothing

The reason: As the warp is called the Sheti, and on Tisha B’av we lost the Even Hashetiya, and we thus likewise avoid making the Shetiya warp in weaving due to this reason. For this reason we certainly avoid making new clothing during the nine days. [M”A 551:23; Tur 551; Kaf Hachaim 551:94]

[461] Derech Hachaim 4; M”B 551:46; Kaf Hachaim 551:97 and 100; Piskeiy Teshuvos 551:27

[462] Michaber 551:8; Yerushalmi Pesachim 4

The reason: As the warp is called the Sheti, and on Tisha B’av we lost the Even Hashetiya, and we thus likewise avoid making the Shetiya warp in weaving due to this reason. [Yerushalmi ibid; M”A 551:23]

[463] M”A 551:23

[464] M”A ibid; Elya Raba 551:16; Chayeh Adam 133:15; M”B 551:54

[465] Rama ibid; Terumos Hadeshen 152; Taz 551:7 in name of Beis Yosef

[466] M”A ibid; Terumos Hadeshen 152; Biur Halacha 551:7 “Shel Hanachri

[467] M”A 551:24; P”M 551 A”A 24; Chayeh Adam 133:14; Derech Hachaim 4; M”B 551:51; Kaf Hachaim 551:108

[468] Rama ibid

[469] M”A 551:24; P”M 551 A”A 24; Chayeh Adam 133:14; Derech Hachaim 4; M”B 551:51; Kaf Hachaim 551:108

[470] Mateh Yehuda 551; Biur Halacha 551:7 “Venahagu” based on Gr”a; Kaf Hachaim 551:109

[471] Rama ibid

The reason: As he certainly does not receive joy from this. [M”B 551:52]

[472] M”B 551:52; Kaf Hachaim 551:110

[473] Rama ibid

The reason: As the prohibition against making new clothing is omitted from the Talmud and therefore receives additional leniencies, unlike laundering which is Talmudically prohibited and thus may not be done by a gentile even for after Tisha B’av. Furthermore, buying is more lenient than laundering, as “his name is not yet on the clothing.” [M”A 551:25]

[474] Kaf Hachaim 551:112 that so is implication of M”A 551:25

[475] Mateh Yehuda 551; Biur Halacha 551:7 “Venahagu” based on Gr”a; Kaf Hachaim 551:109

[476] Rama ibid

The reason: As it is no different from other forms of business from which we diminish during the nine days. [Rama ibid]

[477] The Poskim in next footnote simply write “To fix old clothing”. However, in order for there to not be a contradiction between this statement and the next statement which allows sewing tears, one must explain that this refers to a full remodeling job rather than a simple mending. [See Orchos Rabbeinu 2:129; Piskeiy Teshuvos 551:29 footnote 156 who explains likewise]

[478] Bach 551; Kneses Hagedola 551:10; Elya Raba 551:16; Kaf Hachaim 551:99

[479] Piskeiy Teshuvos 551:29

[480] Moed Lekol Chaiy 10:18; Kaf Hachaim 551:107

[481] Ben Ish Chaiy Devarim 10; Kaf Hachaim ibid

[482] Piskeiy Teshuvos 551:29

[483] Piskeiy Teshuvos 551 footnote 157

[484] Piskeiy Teshuvos 551:29 footnote 157

[485] Rav Poalim 4:29

[486] Betzeil Hachochmah 4:152

[487] Sheilas Yaavetz 1:82

[488] Betzeil Hachochmah 4:44; Piskeiy Teshuvos 551:30 based on Rama 551:7 who allows a Jew to make new clothing for others

[489] Betzeil Hachochmah 4:44; Piskeiy Teshuvos 551:30

[490] Piskeiy Teshuvos 551:30

[491] Betzeil Hachochmah 4:54; Mishneh Halachos 7:77; Lehoros Nasan 2:35

[492] Kinyan Torah 2:110

[493] Lehoros Nasan 2:35

[494] 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 551:10 and footnote 66

[495] 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]

[496] Betzeil Hachachma 4:152

[497] See Kaf Hachaim ibid and 551:30 and 33

[498] Piskeiy Teshuvos ibid

[499] 551:16

[500] Letter of the law, or custom: From the letter of the law of the Talmud and Poskim, it is permitted to bathe during the nine days with exception to Tisha B’av itself. [Ran; Gra; See Kaf Hachaim 551:186] However the custom became to avoid bathing some time prior to Tisha B’av as a sign of mourning just like a mourner avoids bathing during Shloshim.

[501] 1^st opinion in Michaber; Tur in name of Avi Ezri

[502] 2^nd opinion in Michaber; Mordechai; Tur in name of Ramban; Rambam Taanis 5:6; Ran that only the Tzenuin are accustomed to prohibit

[503] Rama ibid; Levush; Terumos Hadeshen 150; All Acharonim Rabbanei Ashkenaz, brought in Kaf Hachaim 551:186

[504] Rama ibid uses the wording of Issur regarding Erev Shabbos Chazon

[505] Yabia Omer 5:41; Yechaveh Daas 1:38; Yalkut Yosef

[506] Rama ibid; Terumos Hadeshen 150 “In my youth I saw people swimming during the nine days and no one protested them, nevertheless one who is stringent is blessed”; Maharil brought in Beis Yosef; Kaf Hachaim 551:186

Other opinions: Some Poskim rule it is permitted to bathe in cold water during the nine days. [Rambam ibid; Ramban; Ran; Shulchan Gavoa 551:13 and 48 that so is the custom in Salonika to go swimming even on Erev Tisha B’av; Yabia Omer 5:41; Yechaveh Daas 1:38; Chazon Ovadia Arba Taaniyos p. 238; Yalkut Yosef 551:13-14] Practically, each community is to follow their custom. [Kaf Hachaim ibid]

[507] Rama ibid regarding Erev Shabbos and the Poskim rule that the same applies throughout the week; M”B 551:94; Derech Hachaim 7; Kaf Hachaim 551:199; Misgeres Hashulchan on Kitzur SHU”A 122:11; [It is a Mitzvah to wash ones face and feet every day out of respect for G-d, as the verse states “For in the image of G-d he created man”.. See Kama 4:1; “Awaking like a Jew” 4:10]

Other opinions: There is possible implication from the Rama 551:16 that even washing of the face hands and legs is only allowed on Erev Shabbos.

[508] See Admur 616:3-4 regarding Yom Kippur; Piskeiy Teshuvos 551:52

[509] Chanoch Lanaar 21:4

[510] Kaneh Bosem 1:32

[511] Admur 613:1 and 614:1 regarding Yom Kippur; See Rama 551:16 that only for pleasure is it forbidden; M”A 551:40 regarding Yoledes; Mahariy Bruno 12; Kneses Hagedola 551:23-24; Elya Raba 551:35; Chayeh Adam 133:19; Derech Hachaim 7; Shaareiy Teshuvah 551:37; Kitzur SHU”A 122:12; Ben Ish Chaiy Devarim 16; Kaf Hachaim 551:187

[512] The reason: As only bathing that is done for pleasure purposes is forbidden. [See Rama ibid; Admur 613:1 and 614:1 regarding Yom Kippur]

[513] See M”A 551:40; Elya Raba 551:35; Chayeh Adam 133:19; Derech Hachaim 7; Kitzur SHU”A 122:12; Kaf Hachaim 551:187; Shaar Hatziyon 551:94; Piskeiy Teshuvos 551:50

[514] The reason: The M”A ibid rules a Yoledes may bathe during the nine days and states that even on Tisha B’av it seems that this is allowed, and then concludes that one is not to be lenient in this being that we are no longer accustomed to bathe that often. It is unclear if the M”A ibid is saying one should never be lenient, or is not to be lenient on Tisha B’av. The Poskim ibid understand like the latter approach, and hence a Yoledes may bathe as normal, if necessary.

[515] Piskeiy Teshuvos ibid

[516] Levush 551; M”B 551:97; Kaf Hachaim 551:197

[517] See Chapter 2 Halacha 8; Piskeiy Teshuvos 551:46

[518] Shaar Hatziyon 551:94

[519] Shaareiy Teshuvah 551:17 in name of Elya Raba and Kneses Hagedola; Shaar Hatziyon 551:94;

[520] Piskeiy Teshuvos 551:50

[521] Darkei Chaim Veshalom 665; Kinyan Torah 2:100 that so he witnessed by the Brisker Rav; Piskeiy Teshuvos 551:50;

[522] Piskeiy Teshuvos 551:49

[523] Mishmeres Shalom Kudinov 40:1

[524] Beis Shlomo 101

[525] Sdei Chemed 1:9

[526] Admur 613:1 regarding dirt and 614:1 regarding sweat, that even on Yom Kippur one may bathe to remove sweat and hence certainly it is permitted during the three weeks; M”A 614:1; Elya Raba 614:1 in name of Shibulei Haleket; Mamar Mordechai 614:1 in name of Rabbeinu Manoach; M”B 613:2; Aruch Hashulchan 551:37; Igros Moshe Even Haezer 4:84-4; Sheivet Haleivi 7:77; Shearim Hametzuyanim 122:12 [Perhaps this is the Mahadurah Basra]; Piskeiy Teshuvos 551:48; Rav Eli Landa related to me that his father, Rav Yaakov Landa, was very lenient regarding showers in Eretz Yisrael and other hot climates, for purposes of cleanliness. However one should try to use only warm water; See however Orchos Rabbeinu 2:133 in name of Chazon Ish who forbade showering even due to sweat.

[527] See Tosefes Chaim on Chayeh Adam 133:37; Piskeiy Teshuvos 551:48; Rav Eli Landa

[528] Aruch Hashulchan ibid

[529] Sheivet Haleivi ibid rules one is to use only cold water, and is to wash one limb at a time. See Piskeiy Teshuvos 551:48

[530] Shearim Hametzuyanim ibid

[531] Shalmas Chaim 4:19; Vayivarech David 74; Piskeiy Teshuvos ibid

[532] Vayivarech David 74; Piskeiy Teshuvos ibid

[533] Rama 551:16

[534] The reason: As only bathing that is done for pleasure purposes is forbidden. [Rama ibid; Admur 613:1 and 614:1 regarding Yom Kippur]

[535] Rama ibid

[536] Rama states “to wash a little as she normally does during the year”. Today, the custom is wash the entire body in preparation for Hefsek Taharah. [See Rama Y.D. 196:3; Divrei Chamudos 10:27; Sidrei Taharah 196:13; Ben Ish Chaiy Tzav 2:10; Taharah Kehalacha 16:6] It is however unclear if the intent of the Rama is to permit slightly bathing the entire body, as is the custom, or to only bathing the private area, which is the ruling followed on Tisha B’av and Yom Kippur. [See Taharah Kehalacha ibid footnote 23]

[537] Drashos Maharil Tisha B’av; Derech Hachaim 7; Kaf Hachaim 551:193 that so is implied from Chayeh Adam 133:19 and Kitzur SHU”A 122:12

[538] Derech Hachaim ibid; M”B 551:92; Kaf Hachaim 551:194

[539] Rama ibid; Agudah; Beis Hillel Y.D. 199; Elya Raba 554:9; Chayeh Adam 133:19; Derech Hachaim 7; Kitzur SHU”A 122:12; See Yoreh Deah Rama 199:4 that the Chafifa of Erev Shabbos when immersing on Motzei Shabbos is only a custom. See Kaf Hachaim 551:195

[540] M”A 554:10; M”B 554:18; Degul Merivava 551:3; Biur Halacha 551:16 “Im” based on Shach 199:9 that from the letter of the law the Chafifa must be done on Erev Tisha B’av; Kaf  Hachaim 551:198; Kitzur Dinei Taharah 5:14; Taharah Kehalacha 18:22

[541] Kitzur SHU”A 122:12; Shiurei Sheivet Haleivi 199:4; Piskeiy Teshuvos 551:47

[542] Kaf Hachaim ibid; Kitzur Dinei Taharah 5:14; Taharah Kehalacha 18:22; and so I received from Harav Asher Lemel Hakohen

[543] M”A 551:41; Shelah p. 200; Elya Raba 551:37; Chayeh Adam 133:19; Derech Hachaim 7; Kitzur SHU”A 122:13; M”B 551:95

[544] Kaf Hachaim 551:202

[545] Ashel Avraham Butchach 551; Mishpatecha Leyaakov 40; Shevet Halevi 7:77; Tzitz Eliezer 11:57; Piskeiy Teshuvos 551:48

[546] Ben Ish Chaiy Devarim 16; Aruch Hashulchan 551:35; Kaf Hachaim 551:190; Ashel Avraham Butchach; Sheivet Haleivi 7:77; Tzitz Eliezer 11:57; Orchois Rabbeinu p. 133 in name of Chazon Ish

[547] Ben Ish Chaiy Devarim 16; Kaf Hachaim 551:190

[548] Derech Hachaim ibid; Kitzur SHU”A ibid; Kaf Hachaim ibid and Poskim mentioned in previous footnote; Tosefes Chaim on Chayeh Adam 133:37

[549] Tosefes Chaim ibid; Kaf Hachaim ibid

[550] Tosefes Chaim ibid; Piskeiy Teshuvos 551:48

[551] Rama 551:16

[552] Rama ibid

Letter of law or custom: Ideally, it should be permitted to bathe on Erev Shabbos due to Kavod Shabbos, just as we permit laundering clothing in honor of Shabbos. However, it is accustomed to prohibit bathing even on Erev Shabbos. [Darkei Moshe 551; M”A 551:14] 

[553] Rama ibid; Maharil 17

[554] Chayeh Adam 133:19; brought in M”B 551:97; Kitzur SHU”A 122:13; Kaf Hachaim 551:201

Other opinions: The Rama ibid rules one may wash these parts only with cold water. 

[555] Rama ibid

[556] Rama ibid; Darkei Moshe 551:7; M”A 551:41; Elya Raba 551:37

[557] M”A 551:41; Chayeh Adam 133:19; M”B 551:97; Kitzur SHU”A 122:13; Kaf Hachaim 551:200

[558] Mishmeres Shalom Kudinov 40:1; Rav Henkin that so is custom and so was custom of Chassidei Reisin; See Nitei Gavriel 43:2

The reason: As it is permitted to bathe for the sake of a Mitzvah, as well, according to Kabala, one is not to do any change between this Shabbos and other Shabbosim. [Mishmeres Shalom ibid]

[559] See Tosefes Chaim ibid; Piskeiy Teshuvos 551:48; Rav Eli Landa

[560] M”A 551:40 in name of Bach; Taz 551:16; Elya Raba 551:36; Rashal 92; first custom in Levush, brought in M”A ibid; Bach 551, brought in M”A and Taz ibid “The custom is not to forbid it and one who avoids bathing this Erev Shabbos Lekavod Shabbos is doing a sin”; Ateres Zekeinim 551; Derech Hachaim 8; Kitzur SHU”A 122:13; M”B 551:89; Kaf Hachaim 551:189

Other customs: Some Poskim rule it is forbidden to bathe this Erev Shabbos just like on Erev Shabbos Chazon, being it is the first day of the nine days. [second custom in Levush ibid; Peri Megadim 551 M”Z 16 “I have not seen people be lenient in this”, brought in Shaareiy Teshuvah 551:17]

[561] One who is not careful to bathe every Erev Shabbos: The Taz ibid implies that if one is not particular to bathe every Erev Shabbos then he may not bathe this Erev Shabbos. [Taz ibid concludes that only one who is careful to bathe every Erev Shabbos may be lenient like the Bach] However the Bach implies it is permitted even for one who is not particular and if one is particular then it is even a sin.

[562] Bach ibid, brought in Taz and M”A ibid

[563] Piskeiy Teshuvos 551:51

[564] Opinion in M”A 551:11 [although is unclear if he refers to all nine days or only week of Tisha Beav]; Taz 551:13; Elya Raba 551:7; Mateh Yehuda 551:12; Chayeh Adam 133:17; Kitzur SHU”A 122:5; Derech Hachaim 4; Ben Ish Chaiy Devarim 13; M”B 551:20; Kaf Hachaim 551:48

Other opinions: Some Poskim rule it is permitted to cut nails throughout the nine days, even during the week of Tisha B’av, as this is considered a private custom of Aveilus, in which we are more lenient during the public mourning of the Temple. [Conclusion of M”A 551:11; Noda Beyehuda Kama Y.D. 99] Other Poskim rule one may not cut nails throughout the three weeks. [Kneses Hagedola 551:41] This is not the accepted custom.

[565] So is implied from M”A ibid that according to his first, stringent, approach we consider that entire week as the week of Tishe Beav, when Tisha Beav falls on Shabbos, and it is only permitted to be done on Erev Shabbos. [See Michaber 551:4 and Halacha 17G for a dispute regarding the status of the week of Tisha Beav when Tisha Beav falls on Shabbos.]

[566] M”A ibid; Elya Raba ibid; Levushei Serud 551 on M”A ibid that so applies even according to Taz; Ben Ish Chaiy Devarim 13; M”B ibid; Kaf Hachaim ibid

[567] Elya Raba ibid; brought in Kaf Hachaim ibid

[568] M”A 551:11; P”M 551 A”A 11; Chayeh Adam 133:17; Kitzur SHU”A 122:5; Derech Hachaim 4; M”B ibid; Kaf Hachaim ibid

[569]

[570] As since the matter is under debate, therefore in a case of pain one may be lenient.

[571] Nitei Gavriel 22:5

[572] M”A 551:35; Taz 551:12; M”B 551:77

[573] Michaber 551:5

[574] The reason: This is forbidden due to Maaras Ayin. [M”A 551:19]

[575] M”B 551:43; Kitzur SHU”A 122:13

[576] As explained in previous Halachas

[577] See Michaber and Rama 551:6

[578] Michaber 551:4

[579] Michaber ibid in first opinion; M”A 551:17 that this applies according to all [even according to the 2^nd opinion in Michaber]; Tur in name of Smag; Biur Hagr”a; M”B 551:38; Kaf Hachaim 551:77

[580] Michaber ibid: Some Poskim [Rosh; Ran; Stam opinion of Michaber] rule it is not considered the week of Tisha B’av and there is hence no concept of the week of Tisha B’av that year. There is an opinion [Tur in name of Smag; 2^nd opinion in Michaber] however who rules that the custom is to consider the entire week beforehand as the week of Tisha B’av, with exception to Thursday and Friday. [ibid] Practically, some Poskim rule like the former opinion, as so is the main ruling of the Michaber. [Shulchan Gavoa 551:27; Ben Ish Chaiy Devarim 12; Moed Lekol Chaiy 10:25; Yabia Omer 6:5; Yechaveh Daas 3:39] Others rule it is proper to suspect for the latter opinion. [Kaf Hachaim 551:78; Piskeiy Teshuvos 551:23]  

[581] Such as laundry                         

[582] Such as playing music for Parnasa; cutting nails on Erev Shabbos; eating meat by a Bris.

[583] M”A 551:35 as explained in Levushei Serud and P”M 551 A”A 35

[584] As rule the Shulchan Gavoa 551:27; Ben Ish Chaiy Devarim 12; Moed Lekol Chaiy 10:25, brought in Kaf Hachaim 551:78; Yabia Omer 6:5; Yechaveh Daas 3:39; However, Kaf Hachaim ibid himself concludes to suspect for the stringent opinion.

[585] Ben Ish Chaiy Devarim 12; Moed Lekol Chaiy 10:25; Kaf Hachaim 551:78

The reason: In order to enter into the fast in an unorderly state. [ibid]

[586] Piskeiy Teshuvos 551:23, following the ruling of the M”A 551:35 as explained in Levushei Serud and P”M 551 A”A 35

[587] Shaareiy Teshuvah 551:1 in name of Elya Raba regarding a haircut for a Baal Bris