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| The '''Nine Days''' is the period of time from the beginning of the month of Av until [[Tisha BeAv]], during which we observe a number of practices of [[mourning]] to commemorate the destruction of the Beit HaMikdash. While many of the laws below apply to the entire period of the Nine Days, some of them only apply during the week in which Tisha BaAv falls out (Shevua SheChal Bo). Additionally, these practices are very similar but generally more stringent than those that are observed during the [[Three Weeks]].
| | [[File:Tzad.png|thumb]] |
| ==Business==
| | Trapping a living creature is one of the prohibited 39 melachot forbidden on shabbat. The details of this melacha (e.g. how to define "trapped", how it applies to domesticated animals, which species of animals are included, etc.) are discussed below. |
| #From the beginning of the month of Av one should reduce one’s involvement in activities of happiness. <ref>Shulchan Aruch Orach Chaim 551:1</ref>
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| #If one has a lawsuit with a non-Jew, one should delay it until the [[month of Elul]] or at least until after [[Tisha BeAv]]. <ref>Shulchan Aruch Orach Chaim 551:1, Mishna Brurah 551:2</ref> Similarly, if one must have a surgery and it can be delayed, one should try to delay it until after [[Tisha BeAv]].<ref>Yalkut Yosef (Moadim p. 557)</ref>
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| #During the Nine Days, one should refrain from buying materials that are needed for a wedding.<ref>Mishna Brurah 551:11 </ref> Some authorities are lenient if the groom has not yet fulfilled the mitzvah of Pru Urevu and one will not be able to prepare for the wedding after [[Tisha BeAv]], either because the wedding is right after [[Tisha BeAv]], or if there is a concern that the price of the wedding needs will become expensive after [[Tisha BeAv]].<ref>Yalkut Yosef (Moadim p. 558) </ref>
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| #The minhag is to be lenient to allow one to conduct one’s regular business during the [[Nine days]]. <ref>Mishna Brurah 551:11, Yalkut Yosef (Moadim p. 559) </ref>
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| #One may not build houses or buildings for business purposes during the Nine Days. However, one may hire a non-Jew before the Nine Days with a fixed sum for the entire project and then, he may work during the Nine Days and even on [[Tisha BeAv]]. <ref>Shulchan Aruch Orach Chaim 551:2, Mishna Brurah 511:12 </ref>
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| #If a wall is going to fall, even if there isn’t a concern of danger but only a concern of loss, one may restore it during the Nine Days. <ref>Shulchan Aruch Orach Chaim 551:2, Mishna Brurah 551:13 </ref>
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| ==Buying and Gifting==
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| #If there is a need, one may buy furniture if it is going to be delivered after the [[nine days]].<ref>Halichot Shlomo (p. 426, 14:22)</ref>
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| #One shouldn't buy important items such as furniture or appliances during the [[nine days]] since it brings a person a lot of pleasure.<ref>Guidelines of the [[Three Weeks]] by Rabbi Elozor Barclay (p. 47) citing Igrot Moshe 3:80 and MeBeyt Levi p. 8 n. 4</ref>
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| #Some Ashkenazim have the practice not to give gifts during the nine days unless there is a need<ref>Nitai Gavriel Ben Hametzarim 1:18:4</ref> but for a mitzvah such as for a bar mitzvah boy it is permitted.<ref>Nitai Gavriel Ben Hametzarim 1:18:6</ref>
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| #It is permitted to buy new sefarim during the nine days since we don't make a shehechiyanu upon new sefarim, and it is necessary for the need of a mitzvah.<ref>Halichot Emet 13:16 quoting Shalmei Moed</ref>
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| ==Taking Haircuts and Shaving== | | ==Definition== |
| | # In the mishkan, they would trap rams to use their skins for the curtains, and they would trap the chilazon for the dye known as techeilet.<ref> See Rashi 73a s.v. Hatzad es hatzvi. See also gemara 75a </ref> |
| | # Tzad is the melacha of containing a living creature in order to use it (or part of it).<ref> Rashi and Rabbenu Chananel on 106a (See also Rambam Hilchos Shabbos 10:19) indicate that the paradigmatic way to trap an animal is to chase it into a house or some other sufficiently small place and close the door so that the animal can’t escape.</ref> |
| | ## One has also violated the melacha for simply locking the door when the animal is already inside.<ref> Mishna 106b, Rambam Hilchos Shabbos 10:23 </ref> |
| | # Tzad doesn’t appear to have any toldot.<ref> Some meforshim try to explain how some ways of trapping, done differently than how it was done in the mishkan, are indeed only toldot. See Avnei Nezer O”C Siman 195 </ref> |
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| #The Sephardic minhag is not to take a haircut during the week in which Tisha BaAv falls out (Shevua SheChal Bo)<ref>Shulchan Aruch Orach Chaim 551:3, Yalkut Yosef (Shevua SheChal Bo #1)</ref>, while the Ashkenazic minhag is not to take a haircut during the entire [[Three Weeks]], which includes the Nine Days. <ref>Rama Orach Chaim 551:3 </ref>
| | === Setting a Trap on Shabbat === |
| #[[Shaving]] one’s beard or mustache is forbidden just like it is forbidden to take a haircut. <ref>Shulchan Aruch Orach Chaim 551:12 </ref> If one moustache interferes with one’s eating, one may cut it. <ref>Shulchan Aruch Orach Chaim 551:13 </ref>
| | # Interestingly enough, if one actually sets a trap on shabbat, one may not necessarily be violating tzad. |
| #It is permitted to comb and style one's hair during the [[Three Weeks]] and Nine Days and one doesn't have to worry that one will pull out hairs. <ref>Eliya Rabba 551:7, Shaare Teshuva 551:12, Mishna Brurah 551:20, Aruch Hashulchan 551:15, Sh"t Yechave Daat 6:35 </ref> | | ## Some poskim say that one is obligated for setting a trap that will definitely catch something on Shabbat.<ref> Pri Megadim (Eshel Avraham 316:9) based on Tosfot (shabbat 17b s.v. ein porsin). Even though the actual trapping only takes place at a later point in time (once one is no longer taking any direct action), nonetheless one is considered to have violated tzad since they did an action on shabbat which would certainly result in trapping. Presumably, the Pri Megadim understands that the time delay does not constitute "grama". </ref> |
| #A married woman or one of marriageable age may shave her legs even during the Nine Days <ref>Kitzur Hilchos Bein HaMetzarim pg. 4:5 in the name of Rav Moshe Feinstein </ref>
| | ## Others say that one is only obligated if the animal is already entering the trap as he sets it.<ref> Mishna Brurah 316:18 from Magen Avraham, based on Tosfos 17b. Presumably they understand that the time delay makes this a case of grama, and so not biblically prohibited. See Tosfot Harosh (shabbat 17b s.v. ein porsin) who states explicitly that one is exempt if one sets a trap on shabbat and it catches an animal at a later point in time, "דאינו צד בידיים" (one isn't directly involved at the time of the trapping). For more details, see ''Toras Hamelochos'' vol. 5 p. 21-33 </ref> |
| #If [[Tisha BeAv]] falls out on [[Shabbat]] and is pushed off until Sunday, according to Sephardim, it's proper not to take a hair cut the week prior to [[Shabbat Chazon]]. However, in regards to [[shaving]], if one shaves regularly and it's difficult not to shave, one may shave during the week before [[Shabbat Chazon]], especially if one is doing so for [[Kavod Shabbat]]. <ref>Yalkut Yosef (Shevua SheChal Bo #11), Yechave Daat 3:39</ref>
| | ### Sephardim hold that it is permitted to put out a mouse trap on Shabbat since it is only grama.<ref>Chazon Ovadia v. 5 p. 118</ref> |
| ==Building and Planting==
| | ### Ashkenazim are strict.<ref>Mishna Brurah 316:18</ref> |
| # A person may not build or plant things that are related to simcha during the nine days.<ref>Shulchan Aruch O.C. 551:2</ref>
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| # It is forbidden to plaster or paint one's house during the nine days.<ref>Shulchan Aruch Orach Chaim 551:2 forbids plastering or doing tizyur, decorating one's house. Regarding painting one's house, Mikrei Kodesh 4:5 quotes the poskim who forbid this including Yalkut Yosef Moadim p. 559, Torat Hamoadim 5:19, and Kovetz Mbet Levi Av 5758 p. 23. Though he also quotes Rav Mordechai Eliyahu as originally having permitted painting a plain color but later he retracted.</ref> | |
| # It is a dispute if it is permitted to put wallpaper on one's walls during the nine days.<ref>Mikrei Kodesh 4:5. See Igrot Moshe 3:82.</ref>
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| # It is permitted to fix up one's house, such as to fix a door or fill in a hole.<ref>Mikrei Kodesh 4:5 quoting Rav Mordechai Eliyahu</ref> | |
| # One may hire a contractor to make necessary repairs to his home during the three weeks. <ref>Piskei Teshuvot 551:8, even though construction for joy is not done as per Shulchan Aruch Orach Chaim 551:2, based on a gemara Yevamot 43a and Tosafot s.v. "milisa." </ref>
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| #A non-Jewish contractor is allowed to continue building a house during the three weeks and even on [[Tisha BeAv]] if he has already begun to build for a Jew <ref>Chazon Ovadia Taaniyot page 329. </ref> | |
| #If a wall may collapse and cause monetary loss, one is allowed to build it even if this causes joy. <ref>Mishna Brurah 551:13 </ref> | |
| # If necessary, one may move into a house during the nine days i.<Ref>Chazon Ovadia - Arba Taaniyot pg. 169 </ref>
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| ===For a Mitzva=== | | === Unique Nature of Tzad === |
| # One is permitted to build, renovate, and paint for the sake of a mitzva, such as building a shul or yeshiva.<ref>Mishna Brurah 551:12, Kaf Hachayim 551:25. Aruch Hashulchan 551:7 says anything for the public is considered for a mitzva and is permissible. </ref> | | # There are a few unique features of tzad: |
| | ## It doesn't affect a change in the object upon which the melacha is being performed (i.e. the animal). This is in contrast to most other melachot, which do affect a change in the object upon which the melacha is performed.<ref> Avnei Nezer O”C 189:7 </ref> |
| | ## It can perhaps be violated even without doing an action at the time that the melacha takes place (see above discussion regarding setting a trap on shabbat). |
| | # What exactly is the definition of tzad? |
| | ## The achronim take different approaches to this question: |
| | ### Some define the melacha as bringing the animal from a state of being "free" to a state of being "trapped". |
| | ### Others define the melacha as the action of trapping itself, in contrast to other melachot which are result-oriented.<ref> Shiurei Rav Shimon Shkop Kesubos 4:2. The idea here is that most melachot affect the object upon which the melacha is performed. If I plow, there are now holes in the ground. If I write, there are now letters on the page. Thus, those melachot are result-oriented. The prohibition is to bring about a particular result. However, trapping has no such affect. The animal looks exactly the same before and after the trapping (it's just in a more enclosed space). Thus, it is reasonable to say that perhaps the prohibition is not defined as bringing the animal to a state of being trapped (since really this isn't a different cheftza), but rather as the act of trapping itself. </ref> |
| | #### This approach helps explain why one’s mindset matters more by tzad than it does by other melachot.<ref> See for some examples Rashba 107a based on Yerushalmi and Magid Mishna Shabbos 10:17 </ref> |
| | ===How Enclosed is Considered "Trapped"?=== |
| | # The biblical violation of [[trapping]] is only violated when one encloses the animal in a space small enough that a person could catch it in one "שחייא" (lit: lunge).<ref> The Mishna shabbat 106b states that if one traps an animal into a pen which is still "מחוסר צידה" (lit: missing trapping), then it is only rabbinically forbidden. In other words, one has only violated the melacha of trapping if they have enclosed the animal in a space small enough such that it can be easily grasped without needing to "trap" it again. How small is this space? The gemara 106b cites rav ashi as holding that if you are able to grasp the animal in one "שחיא" then this is considered biblically trapped.</ref> There is a debate as to what exactly this means: |
| | ## Some poskim hold that you have to be able to grasp the animal in one lunge.<ref>Ritva shabbat 106b s.v. kol heicha. The Ritva didn't have in his girsa of the gemara the phrase "דרהיט בתריה" (lit: to run after it), and so this perhaps leads him to his interpretation.</ref> |
| | ## Most poskim argue that you just have to be able to grasp the animal in one sprinting session (without stopping for a breather).<ref>Rashbah beitzah 24a, as well as Maggid Mishna hilchot shabbat 10:20. Mishna Brurah 316:4 paskens this way. </ref> |
| | ### This is obviously a much larger area than the first opinion. |
| | ### This is both a stringency with respect to trapping initially (i.e. the animal is "trapped" even if it's in a big area that requires more than one lunge to get it), but also a leniency with respect to trapping again (i.e. once the animal is in a pen of this size, then it will be permitted to bring the animal into the house, since it is already considered biblically trapped). |
| | # It is still forbidden on a rabbinic level to trap an animal into a pen bigger than the above size.<ref> Shulchan Aruch 316:1, based on the mishna shabbat 106b. </ref> |
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| ==Laundry== | | ===Which Animals Are Included?=== |
| ===Ashkenazim and Sephardim===
| | # Typically trapped ("mino nitzod") |
| #The Sephardic custom is only not to do laundry during the week of [[Tisha BeAv]].<ref>Shulchan Aruch Orach Chaim 551:3 based on gemara in taanit 26b. </ref> Ashkenazic custom is to refrain already from [[Rosh Chodesh]] Av.<ref>Rama Orach Chaim 551:3. </ref> | | ## The Torah-level prohibition of [[trapping]] on [[Shabbat]] applies only to an animal that people normally trap. If, however, it is a type of animal that is not normally trapped, [[trapping]] it is forbidden only rabbinically.<ref>*The Gemara ([[Shabbat]] 106b) records a dispute between Rabanan and Rabbi Meir. Rabanan hold that there is a biblical prohibition to trap an animal that normally is trapped and there is a rabbinic prohibition to trap animals that are not usually trapped. Rabbi Meir, however, argues that both types of animals are included in the biblical prohibition. The Rambam (10:19 and 24), Tur, and S”A 316:3 rule in accordance with Rabanan. |
| #Ashkenazim don't wear freshly laundered clothing during the nine days even if they were laundered beforehand. Sephardim don't wear freshly laundered clothing the week of Tisha BeAv.<ref>Shulchan Aruch and Rama Orach Chaim 551:3, Yechave Daat 1:39 </ref> | | <br /> According to Rashi 107a s.v. sh’lo l’tzorech, this petur is only when you are not trapping it to use it or something from it. See Tosfos Rid on 107b who explains how the rules of melcha sheina tzricha l’gufa apply in this context. |
| | <br />Most Rishonim however think it is more of a categorical rule, because meleches tzad only applies to certain species (Tosfos 107a s.v. Shelo.). See Avnei Nezer O”C 189-7 who explains why such a limitation of the melacha exists. |
| | <br />Shemirat Shabbat K’hilchata 27:33 clarifies that “normally trapped” refers to animals that are trapped for meat or hide, but animals that are trapped so that they don’t injure a person are not included in the biblical prohibition. </ref> |
| | ## A fly is an example of an animal which isn't usually trapped, so it is only rabbinically forbidden to trap a fly.<ref> Shulchan Aruch 316:3. </ref> |
| | ## The prohibition doesn’t apply to [[trapping]] people.<ref>The Rama 339:4 says that one may not catch a criminal on shabbat in order to put them in prison, because this is considered like din (lit: judgement) which is rabbinically forbidden on shabbat. The implication here seems to be that with respect to the melacha of tzad there is no problem with trapping the criminal on shabbat. Shemirat Shabbat Kehilchata (chap 27 note 119) quotes Rav Shlomo Zalman who discusses this at length and seems to conclude that [[trapping]] isn't applicable on a person, because a normal person wouldn't think of running away, unless he's running away from the police; even in such a case, since he will be put in prison amongst other people, he's not considered trapped. Yalkut Yosef 316:2 writes that the prohibition doesn't apply to people. See also Sh"t Avnei Nezer OC 189:22.</ref> |
| | # Slow animals |
| | ## Some poskim permit [[trapping]] animals that move very slowly (e.g. turtle),<ref>The Gemara ([[Shabbat]] 106b) distinguishes between a deer that is blind or sleeping and one that is lame, old, or sick. If one traps a deer in the first category, there is a biblical prohibition, because it could run away; if one traps a deer in the second category, there is a rabbinic prohibition, because it does not run away. This is codified by the Rambam (10:21 and 24), Tur, and S”A 316:2. The Mishna Brurah 316:8 explains the Rambam 10:24 as saying that [[trapping]] a young animal that cannot run away is only a rabbinic prohibition. |
| | *Shemirat Shabbat K’hilchata 27:45 quotes Rav Shlomo Zalman Auerbach that it is permitted to trap an animal that is easy to trap and doesn’t usually run away, such as an ant or turtle. Nonetheless, one may not move them, as they are [[muktzeh]]. Rav Shlomo Zalman explains that a sick animal usually can run away, so [[trapping]] it is prohibited, but an ant always is easy to trap even if it tries to hide. The 39 Melachos (vol 3, p. 863) agrees with this ruling but qualifies that only small red ants may be trapped, while large black ants that can move very quickly may not be trapped.</ref> since they are essentially already trapped given how easy it is to catch, but others argue.<ref>Orchot [https://halachipedia.com/Shabbat Shabbat] (vol 1, p. 420, quoting Rav Elyashiv) and The [https://halachipedia.com/Shabbos Shabbos] Home (p. 339, note 4, based on the Chazon Ish) forbid [https://halachipedia.com/Trapping trapping] animals that move very slowly and are easy to trap, just like it is forbidden to trap an old or sick animal.</ref> |
| | # Domesticated animals |
| | ## One is also patur, and it may even be permitted, to trap a domesticated animal which one knows will come back to his domain at a later time, even if it is currently running around and not trapped.<ref> Shulchan Aruch 316:12 </ref> |
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| ===Shabbat Chazon=== | | === Heter of the Rashbah === |
| ====Meat on Erev Shabbat Chazon====
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| #A person shouldn't taste the Shabbos meat dishes before Shabbat on Erev Shabbat Chazon. He can taste it to see if it needs more spices and then spit it out.<Ref>Laws of Daily Living The Three Weeks p. 63</ref>
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| #If one accepts early Shabbat on Shabbat Chazon one can eat meat and drink wine even before sunset.<Ref>Laws of Daily Living The Three Weeks p. 63</ref>
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| #Children can eat meat on Erev Shabbat Chazon as part of their "Shabbat meal" even if it is before Shabbat if it is difficult for them to stay up.<Ref>Laws of Daily Living The Three Weeks p. 63</ref>
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| {{Clothing for Shabbat Chazon}}
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| ===Preparing Non-Laundered Clothing===
| | # Discuss this. |
| {{Preparing Non-Laundered Clothing on Shabbat Chazon}}
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| ===Undergarments=== | | ==Domesticated Animals / Pets== |
| #Many poskim hold that it is permitted to wear freshly laundered undergarments which are designed to absorb sweat such as undershirts and socks during the nine days.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:12), Rav Efraim Greenblatt (Rivevot Efraim 3:340), Rav Shmuel Kamenetsky (Kovetz Halachot 11:23), and Rav Ovadia Yosef ([http://halachayomit.co.il/EnglishDisplayRead.asp?readID=2087 Rav Ovadia Yosef on halachayomit.co.il] quoting Chazon Ovadia pg. 229). Rav Ovadia holds that it is better if possible to prepare non-laundered clothing from before.</ref> Others are strict.<ref>[http://www.dailyhalacha.com/displayRead.asp?readID=3319 Rabbi Eli Mansour] in the name of the Ben Ish Chai, Chacham Bentzion Abba Shaul (Or Letzion 3, p. 248) and the English Yalkut Yosef (pg. 207). Dirshu 551:40 quotes Minchat Yitzchak 10:44 who is also strict.</ref> According to this strict view, there is a dispute if it is permitted to throw the freshly laundered undergarments on the floor so that they get a little dirty before wearing them.<ref>Dirshu 551:40 quotes Rav Nissim Karelitz as permitting this and Rav Chaim Kanievsky and Or Letzion forbidding it.</ref> | | # Many poskim hold that one may close the door of his house even if he owns a pet provided that the pet either is totally domesticated, it doesn’t realize that it is being confined, or if the house is large and one’s intent is to protect the house from burglary.<ref> |
| #Many poskim permit even laundering undergarments during the nine days if they are very dirty and he doesn't have others to wear.<ref>Dirshu 551:40 quoting Or Letzion 3:27:1. Similarly, Shoneh Halachot (Torat Hamoadim 551 fnt. 62 p. 135) quotes that Rav Chaim Kanievsky allowed laundering undergarments that were so sweaty that they couldn't be worn otherwise. Rav Shlomo Miller (Shoshanat Yisrael 4:25) allowed laundering undergarments during the nine days if he doesn't have enough. It is preferable to launder it with just water. However, Rav Tukachinsky (Halichot Ben Hametzarim p. 46 5:51) disagreed.</ref>
| | * The Mishnah ([[Shabbat]] 106b) states that it is a biblical prohibition to close the door of a house on a deer. The Rashba (107a s.v. Tosefta) understands the Yerushalmi as saying that it is permitted to shut the door even if a deer is inside if one’s intent is to guard his house. The Ran (38a s.v. Ha), however, argues that if one knew that the deer was inside, even if he did not intend to trap, it is a psik reisha and is forbidden. Avnei Nezer O.C. 194 defends the Rashba, but Rav Ovadia Yosef (Yabia Omer 4:35:13) proves from the Rama 316:3 that the halacha does not follow the Rashba. |
| | * S”A 316:1 establishes that it is a rabbinic prohibition to confine an animal to a space even if it is not completely trapped. Mishna Brurah 316:4 explains that an animal is considered “not completely trapped” if one couldn’t grab it with one exertion. Therefore, Mishna Brurah 316:5 writes that one may close the door of a house even though a bird is inside if it is cold outside and one’s intention is not to trap the bird. He reasons that while actually [[trapping]] the bird is a rabbinic prohibition, as the bird is not completely trapped in a house, it is permitted if one does not intend to trap it. Rav Mordechai Willig (Am Mordechai p. 174) explains that the Mishna Brurah holds that a psik reisha of a rabbinic prohibition is permitted when there is a great need. Therefore, the 39 Melachos (Tzad, note 144a) says that one may close one’s door if a pet is inside as long as he is closing the door to protect against burglary or the elements and the house is large. Orchot [[Shabbat]] (p. 421) agrees for a different reason. |
| | * Chayei Adam 30:4 writes that a domesticated animal that relaxes and submits when grabbed by its owner may be trapped. Mishna Brurah 316:57 and The 39 Melachos (vol 3, p. 868) agree. |
| | * Chut HaShani (vol 1, p. 120) writes that there is a rabbinic prohibition only if the animal feels that it is being confined. It is permitted to trap an animal in an area that is so large that it doesn’t even realize it is being confined. The [[Shabbos]] Home (p. 353) agrees.</ref> |
| | # However, one may only trap a submissive animal, not a rebellious one. <ref> Hazon Ovadia, Page 106 </ref> In any case, carrying the animal to an enclosed area is prohibited because they are muktzeh. <ref> Ach Tov VaHessed, Year 5783, Page 123 </ref> |
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| ===Doing it for Afterwards, Asking a Non-Jew=== | | ==Safek Psik Reisha== |
| #One shouldn't do laundry even if he doesn't plan on wearing the clothes until afterwards, as this distracts him from his [[mourning]]. He also should not give it to a non-Jew to do for him.<ref>Shulchan Aruch and Rama Orach Chaim 551:3 and Mishna Brurah 551:34. [http://www.yutorah.org/lectures/lecture.cfm/746977/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Laundry_During_the_Nine_Days Rabbi Aryeh Lebowitz] at about 9:45 also says allowing a non-jewish housekeeper to do your laundry is prohibited even though this doesn't really distract you from [[mourning]]. </ref> Some poskim permit giving a non-Jew your clothing to launder if you specify that they do it after Tisha B'av.<ref>Mishna Brurah 551:34 citing the Eliya Rabba who argues with the Rama. The Eliya Rabba compares it to Chol Hamoed where this is permitted (Shulchan Aruch 543:3). Rabbi Eider (Halachos Of The Three Weeks p. 8) is strict.</ref> | | # Discuss this. |
| | # According to Ashkenazim, it’s forbidden to close a small box with flies inside rather one should leave it a bit open or have a hole in the box. However, if the box is large enough that one wouldn’t be able to catch flies inside it, it’s permitted to close it. Additionally, if one doesn’t see any more flies in the box even if one’s not sure that there’s no flies left it’s permitted to close it.<ref> Rama O.C. 316:1 writes that it’s forbidden to close a small box with flies inside as it’s a violation of [[trapping]] and so one should leave it ajar or have a hole as the Mishna Brurah 316:14 writes. Mishna Brurah 316:15 infers from the Rama that in a large box where one wouldn’t be able to catch the flies it is permissible. Mishna Brurah 316:16 concludes that even though some achronim argue on the Rama one should be strict unless there are no flies in sight even if one’s unsure that there’s no flies left. </ref> |
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| ===For Non-Jews=== | | == Harmful Creatures == |
| #A Jewish laundromat that would have no money otherwise may wash non-Jews' clothing during this time.<ref>Mishna Brurah 551:43 </ref>
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| ===Tisha B'av Pushed Off===
| | # Discuss this. |
| #If [[Tisha BeAv]] falls out on [[Shabbat]] and is pushed off until Sunday, according to most Sephardim, one may launder clothing and wear laundered clothing the week prior to [[Shabbat Chazon]]. However, Ashkenazim don't wear laundered clothing the entire Nine Days in any event.<ref>Yalkut Yosef (Shevua SheChal Bo #11), Yechave Daat 3:39</ref> | |
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| ===Sheitel===
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| #A wig/sheitel is considered an article of clothing for the purposes of laundry during the [[nine days]] and therefore one should not wash it or have it set professionally during the [[nine days]]. However, one may curl or set the wig at home, provided that they are not professionals.<ref>Piskei Teshuvot 551:20. Nitei Gavriel 21:5:footnote 8 permits fixing or cutting a wig until the [[nine days]].</ref>
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| ===Shining Shoes===
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| #One is permitted to shine their shoes for Kavod of [[Shabbat]] even during the week of Tisha B'av.<ref>Iggerot Moshe 3:80, Yabia Omer OC 3:31 </ref> If the paint started to fall off the shoes it is permitted to repaint them black to wear Shabbat clothing on Shabbat.<ref>Igrot Moshe 3:80</ref>
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| ===Children's Clothing===
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| #According to Ashkenazim, it is permissible to wash children's clothing even the week of Tisha B'av.<ref>Shulchan Aruch O.C. 551:14 is strict about laundering children's clothing during the week of Tisha B'av, but the Rama is lenient. Rabbi Eider (Halachos Of The Three Weeks p. 9) follows the Rama. Ben Ish Chai (Devarim n. 6) and Kaf Hachaim 551:179 write that Sephardim who are lenient to launder children's clothing the week of Tisha B'av shouldn't be protested but it should only be for children three years old and younger. Yalkut Yosef (Mdinei Yemey Tisha B'av n. 13) also writes that the minhag is to be lenient with laundering children's clothing the week of Tisha B'av.</ref> This applies to any children that commonly dirty their clothing.<ref>Rabbi Eider (Halachos Of The Three Weeks p. 9) quotes Rav Moshe Feinstein as holding that it is permitted to launder children's clothing even if they aren't in diapers but constantly soil their clothing with dirt and the like.</ref>
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| #Even if one is doing children's laundry in a laundry machine one may not add other clothing to the load.<ref>Piskei Teshuvot 551:45 quotes the Shraga Hameir 6:162 who writes that adding more clothing to a load during the Nine Days is forbidden since it distracts one from mourning properly.</ref>
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| #One should wash the children's clothing in private.<ref>Mishna Brurah 551:83</ref>
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| ===Towel and Sheets===
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| #A fresh towel may be used during the Nine Days if the towel one was using became soiled <ref>Kitzur Hilchos Bein Hametzarim p. 10:9. Yalkut Yosef (Mdinei Yemey Tisha B'av n. 13) writes that Sephardim shouldn't launder towels or hand towels during the week of Tisha B'av. </ref>
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| #Bed sheets may not be changed during the Nine Days <ref>Mishna Berura 551:33 </ref> unless they are soiled. However, if a guest arrives during the Nine Days then one may place clean sheets on the bed <ref>Shu”t Tzitz Eliezer 13:61</ref>
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| #In hospitals, it is permitted to clean the linens and clothing because this is done to keep clean for health reasons and not for pleasure. In hotels and motels they can change the linens for new guests because people are disgusted by using what others have already used. <ref>Tzitz Eliezer 13:61 </ref>
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| #A clean tablecloth can be used on Shabbos during the Nine Days <ref>Taz OC 551:4</ref>
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| #A fresh handkerchief may be used only if the old one is dirty and unusable <ref>Shu”t Rivevos Ephraim OC 2:555</ref>
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| ===Wearing Shabbat Clothing===
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| # The minhag is not to wear Shabbat clothing during the nine days.<Ref>Rama 551:1</ref>
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| # If there is a brit milah during the nine days, the father of the baby, the mohel, the sandak, and some say the grandfather may wear Shabbat clothing. Everyone else should not.<ref>Rama 551:1, Shaarei Teshuva 551:1, Shaarei Teshuva 551:1, [https://www.hebrewbooks.org/pdfpager.aspx?req=46439&pgnum=192 Nitai Gavriel Ben Hametzarim v. 1 p. 192], Piskei Teshuvot 551:3</ref>
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| # If someone was traveling and they only have their Shabbat clothing he may continue to wear it even during the week.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46439&pgnum=190 Nitai Gavriel Ben Hametzarim v. 1 p. 190] either because it is considered an extenuating circumstance or because once they wear it during the week before the nine days it indicates that the clothing aren't specifically designated for Shabbat.</ref>
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| ==Eating Meat and Drinking Wine==
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| ===When Does the Minhag Apply?===
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| #The Ashkenazic and Sephardic custom is to refrain from meat, poultry, and wine during the [[nine days]].<ref>The Gemara Baba Batra 60b quotes the opinion of Rabbi Yishmael Ben Elisha that after the destruction of the Beit HaMikdash, it would have been appropriate for the rabbis to ban eating meat and drinking wine in order to properly mourn. However, since most of the congregation would not be able to abide by this, the rabbis never made it. Biur HaGra OC 551:9 writes that this is the source for refraining from eating meat and drinking wine prior to Tisha B'Av, that although it is impossible to ban eating meat and drinking wine throughout the year, it is possible to refrain from meat and wine for a short period of time. The Gemara in Taanit 30a discuss the prohibition of eating meat during the [[seudat hamafseket]] prior to [[tisha b'av]]. Rambam Hilchot Taaniot 5:6 says that the custom is to extend the prohibition beyond that meal. He says that some don't eat meat during the week of tisha b'av, and some don't eat from [[Rosh Chodesh]] av and onward. Shulchan Aruch Orach Chaim 551:9 writes that there are three customs about not eating meat and drinking wine; some refrain only for the week on [[Tisha BeAv]], some refrain for the [[nine days]] (from [[Rosh Chodesh]] Av), some refrain for the whole three weeks.</ref> Ashkenazim include [[Rosh Chodesh]] in this prohibition,<ref>Mishna Brurah 551:58 writes that the Ashkenazic custom is not to eat meat or drink wine for the [[nine days]] including [[Rosh Chodesh]] Av but excluding [[Shabbat]] (Mishna Brurah 551:59). The Three Weeks (by Rabbi Simcha Bunim Cohen p. 50) and [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Weekly Halacha by Rabbi Neustadt] agree.</ref> while Sephardim are lenient regarding the day of [[Rosh Chodesh]] itself and some Sephardim are strict. <ref>Sh"t Yechave Daat 1:41, Moed Likol Chai 9:15, [http://www.doresh-tzion.co.il/QAShowAnswer.aspx?qaid=97492 Rav Bentzion Mussafi], and Kaf Hachayim 551:125 write that the Sephardic custom is to refrain from eating meat and wine during the [[nine days]], but on [[Rosh Chodesh]] the minhag is to be lenient. However, they add that some are strict. See also Chazon Ovadyah (Arba Taniyot pg 169), [http://www.dailyhalacha.com/displayRead.asp?readID=2184 Rabbi Mansour on dailyhalacha.com], and Halachot and History of The [[Three Weeks]] (by Rabbi Shlomo Churba, pg 37) who all write that the Sephardic custom is not to eat meat, poultry or wine in the [[nine days]]. </ref>
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| ===Cooked with Meat or Meat Equipment===
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| #One should refrain from eating food cooked with meat.<ref>Although Shulchan Aruch O.C. 551:10 says that some allow you to eat foods cooked with meat, Mishna Brura 551:63 and Kaf Hachaim 551:142 say that the custom is to refrain from doing so. Ish Matzliach footnotes to Mishna Brura 551:10:note 4 agrees.</ref> Nevertheless, one is permitted to eat food that was cooked in meat pots, as long as no meat was cooked with it, and one cannot taste the taste of the meat in his food. <ref>Mishna Brurah 551:63, Kaf Hachayim 551:142, Orchot Chaim 31, Nitei Gavriel 38:5. Shaar Hatziyun 551:68 writes that even if a small piece of meat that will not be tasted fell into a dish, it may still be eaten. </ref>
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| # Parve food which looks like meat may be eaten during the Nine Days.<ref>Nitei Gavriel 38:6, Rav Mordechai Eliyahu (Maamar Mordechai - Lemoadim Uleyamim 25:37 and [https://www.yeshiva.co/midrash/3808 yeshiva.co]) </ref>
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| ===Cooking with Wine or Meat Flavor===
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| # If wine is mixed into a sauce it is nullified one in six parts, therefore if there is less than 16% it is permitted to consume during the nine days.<Ref>[https://www.torahanytime.com/#/lectures?v=155681 Rav Shmuel Fuerst (Halachos of The 3 Weeks 5781, min 28)]</ref>
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| #If meat fell into a food and is nullified one in sixty the food may be consumed during the nine days.<Ref>Mishna Brurah 551:63</ref>
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| ===Liquors===
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| #Although the custom is not to drink wine during the nine days, one may drink beer, whiskey, liquor, cognac and arak. <ref>Ohr Letzion 3:26:8, [http://www.dailyhalacha.com/m/halacha.aspx?id=2730 Drinking Liquor, Beer and Cognac During the Nine Days] by Rabbi Eli Mansour, Ish Matzliach footnotes to Mishna Brura 551:9:note 5 </ref>
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| ===Grape Juice===
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| # The practice is to avoid drinking grape juice during the nine days.<ref> Ohr Letzion 3:26:8, Chazon Ovadia - Arba Taaniyot pg. 176. See Shu”t Minchas Shlomo (vol. 1, 64), Shu”t Rivevos Efraim (vol. 8, 177), Moadei Yeshurun (pg. 130) and Mesores Moshe (vol. 1, pg. 174 s.v. mitz) quoting Rav Moshe Feinstein. See also [http://hirhurim.blogspot.com/2009/08/grape-juice-during-nine-days.html Grape Juice during nine days ] by Rabbi Gil Student.</ref>
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| ===Accidentally Made a Bracha on Meat or Wine===
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| #If, by mistake, one recited a blessing over meat or wine, he should taste a bit so that his blessing will not have been in vain.<ref>Sdei Chemed (Bein ha-Metzarim 1:4), Yabea Omer 2: YD 5. See also the topic of mistakenly making a Bracha on food on a fast day at [[Fast_Days#Other_Halachas_of_fast_days]]. </ref>
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| ===Tasting on Erev Shabbat===
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| #One may taste the meat food on [[Erev Shabbat]] during the [[nine days]] but should try not to swallow any meat ingredients.<ref>Shemirat Shabbat Kihilchita 42:61 since the Magen Avraham 250:1 quotes the Arizal that this is part of the mitzva of [[kavod shabbat]] to taste the food to make sure it tastes good. </ref>
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| ===Shabbat and Leftovers===
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| #One may eat meat on [[Shabbat]] during the Nine Days.<ref>Shulchan Aruch Orach Chaim 552:10</ref> If one began a meal ([[seudat shelishit]]) on [[Shabbat]] and it continued into the night, one may continue to have meat, however, some are strict in this situation.<ref>Nitei Gavriel 38:4</ref>
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| #One should not refrain from eating meat on Shabbat during the nine days, or even if Tisha B'av falls out on Shabbat and is pushed off until Sunday, one should eat meat on that Shabbat.<ref>Mishna Brura 551:59 </ref>
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| #Some poskim allow eating meat leftovers on motzaei [[shabbat]] even during the [[nine days]] while some poskim say that it's prohibited. <ref>Shaare Teshuva 551:11 quotes the Birkei Yosef allowing one to eat leftover meat for melave malka but concludes himself that this is not the custom. See [http://www.dailyhalacha.com/m/halacha.aspx?id=950 Rabbi Mansour on Dailyhalacha.com] who quotes Rav Chayim Palachi in moed likol chai who says it is permissible and Chacham Bentzion Abba Shaul who says it is definitely preferable not to, especially if that is not that person's usual practice. Chelkat Yaakov 3:21 and Iggerot Moshe OC 4:21:4 both forbid it even for somebody who would usually eat it. [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Rabbi Daniel Neustadt on Torah.org] agrees. </ref>
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| #Some say that there is what to rely on to have meat leftovers from [[Shabbat]] during the [[nine days]], while others forbid.<ref>Chazon Ovadyah (Arba Taniyot pg 177) writes that there is what to rely on, as does the Torat Moadim 5:46. Birkei Yosef 551:6 says that in order to encourage proper for fulfillment of the meal itself we allow the leftovers to be eaten later. However, the [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Weekly Halacha by Rabbi Neustadt] quotes Sh"t Igrot Moshe 4:21(4) who forbids (see there). Aruch Hashulchan 551:24 also forbids it, also see Piskei Teshuvot 551:34. Kaf Hachayim 551:144 says that for melave malka one is permitted to eat meat leftovers as long as he doesn't prepare extra for [[shabbat]] with the intention of having leftovers. [http://www.dailyhalacha.com/displayRead.asp?readID=950 Rabbi Eli Mansour] quotes that Rav Chaim Palachi allows this while Chacham Benzion Abba Shaul says it's better not to. Rabbi Mansour also says that for the remainder of the week kids can eat it lechatchila and if adults eat it one cannot rebuke them. Piskei Teshuvot 551:34 says there are some poskim who permit eating meat for melave malka for someone who usually eats meat for [[melave malka]]. </ref>
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| ===Havdalah===
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| #Since the minhag is not to drink wine, a question arises as to what we should do with [[Havdalah]]. For Sephardim, one is permitted to use wine and drink it as usual,<ref>Shulchan Aruch Orach Chaim 551:10. Yalkut Yosef page 574 adds that one may drink the entire cup. </ref> while for Ashkenazim there are several possibilities. Some poskim hold that they should use grape juice, while others hold that they should use wine. Everyone agrees that the cup need to be drunk. Some prefer giving it to a child who reached chinuch but doesn't fully understanding mourning the bet hamikdash, while others hold that it should be given to an adult.<ref>The Aruch HaShulchan 551:26 says some people have the Minhag to drink beer or another drink that qualifies as Chamar Medina. The Eshel Avraham 551 and the Chazon Ish (quoted in Imrei Yosher, pg. 4) says that those who say [[Havdalah]] every week over wine or grape juice should do the same during the Nine Days as well. [https://www.torahanytime.com/#/lectures?a=155681 Rav Shmuel Fuerst (Three Weeks and Nine Days, min. 26)] ruled to use wine as usual like Rav Moshe Feinstein and Rav Shlomo Zalman Auerbach. Rav Moshe Harari in his Mikraei Kodesh 1:14 say it is preferable to use grape juice as this doesn't cause any joy, and Rav Moshe Karp in Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 says that in this situation an adult can drink it lechatchila. Rama Orach Chaim 551:10 says to preferably give it to a child. Mishna Brurah 551:70 says that it should be a minor above the age of [[chinuch]] but doesn't fully comprehend the concept of [[mourning]] the destruction of the beit hamikdash. Rav Moshe Feinstein quoted in Moadei Yeshurun page 154 says the adults should drink the [[Havdalah]] wine. Darkei Moshe 551:9 says in the name of the Maharil that this can be done lechatchila. See piskei teshuvot 551:35 and Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 for more poskim who say this. </ref>
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| ===Birkat Hamazon over Wine===
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| #Even somebody who normally uses a cup of wine for [[Birkat HaMazon]], should not during the [[nine days]] except for on [[Shabbat]].<ref>Rama Orach Chaim 551:10 with Mishna Brurah 551:69, Kaf Hachayim 551:152, Ohr Letzion 3:26:8 </ref>
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| ===Stores or Restaurants Selling Meat or Wine===
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| #Although the custom is not to eat meat or drink wine during the [[nine days]], stores that sell meat or wine may continue to sell meat or wine because someone who is permitted to eat it, such as a sick person or for a seudat mitzvah may need it.<ref>Iggerot Moshe 4:112 </ref> One is permitted to leave his meat restaurant open during the [[nine days]], because the people who are eating meat during the [[nine days]], without the availability of kosher meat, may go to a non-kosher restaurant but he should preferably serve only chicken. <ref>Yechave Daat 3:38. For more on whether a meat restaurant may remain open, see [http://www.koltorah.org/ravj/Restaurants%20Serving%20Meat%20During%20the%20Nine%20Days.htm Rabbi Chaim Jachter: Restaurants Serving Meat During the Nine Days] </ref>
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| ===Buying Meat or Wine on Sale===
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| #One is permitted to buy meat and wine during the [[Nine days]] for use after the [[Nine days]] if there is a sale, or he won't have time afterwards.<ref>Iggerot Moshe 4:112 </ref>
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| ===For Health Reasons===
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| #One who needs to eat meat for health reasons such as a child, pregnant woman, nursing woman, or an elderly or sick person is permitted to eat meat, but if he can eat chicken that is preferable. <ref>Mishna Brurah 551:64. Yechave Daat 1:41 adds that if they do, they are not required to make a [[hatarat nedarim]]. </ref>
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| ===Children or Someone Sick===
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| # One who needs to eat meat for health reasons such as a child, a pregnant woman, a nursing woman, or an elderly or sick person is permitted to eat meat, but if he can eat chicken that is preferable. <ref>Mishna Brurah 551:64. Yechave Daat 1:41 adds that if they do, they are not required to make a [[hatarat nedarim]]. </ref>
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| # According to Ashkenazim, it is preferable not to even feed children (who understand what we are mourning) meat during the [[nine days]], but if you do you may have on who to rely.<ref>Magen Avraham 551:31 says you can give a child (who is below the age of Chinuch, meaning who doesn't yet understand why we mourn) meat even during the week of [[Tisha BeAv]] because we never had the minhag for kids to mourn. However, a child at the age of Chinuch or above should not be given meat. Mishna Brurah 551:70 and Shaar Hatziyun 551:76 say that although there is no requirement for the child to mourn for the beit hamikdash, the prohibition of feeding children prohibited items discussed in SA OC 343 extends to things that are only prohibited by custom and therefore one shouldn't feed meat to his kids unless for health reasons. The reason that the Rama permitted [[Havdalah]] wine for children, was that it is for a mitzva.
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| * Iggerot Moshe 4:21:4 says even to feed the children meat on Friday afternoon before [[shabbat]] would not be allowed unless they usually eat their [[Friday night meal]] at that hour.
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| * [https://www.yutorah.org/lectures/lecture.cfm/890440/rabbi-hershel-schachter/are-children-obligated-in-observances-that-commemorate-the-destruction-of-the-beis-hamikdash-/ Rav Hershel Schachter] explains that although normally a child is not obligated to observe practices of a mourner, even when he reaches the age of chinuch, the practice of not eating meat is not a function of mourning (as a mourner during shiva is allowed to eat meat and drink wine.) Instead, it is part of the obligation to mourn and remember the Beit Hamikdash. (See Gemara Baba Batra 60b). Children do not have an obligation to observe the laws of mourning, but they do have an obligation to remember the beit hamidkash. Therefore they refrain from eating meat and drinking wine during the nine days once they have reached the age of chinuch.
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| * Rabbi Eider (The Halachos Of The Three Weeks p. 7) writes that generally the minhag not to eat meat even applies to children. But if it is hard to feed a child dairy and he is used to eating meat every day he can continue to eat meat in the Nine Days.
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| * Aruch Hashulchan 551:26 as well says there is room to be lenient, especially in a case where it is a weak child who can gain a lot from eating the meat.</ref> Sepharadim however, allow it.<Ref>Chazon Ovadia Arba Taaniyot pg. 190 allows feeding meat to children until the year before Bar/Bat Mitzva. Rabbi David Yosef in torat hamoadim Siman 5 page 190 agrees. Ohr Letzion 3: pg. 245 3:26:6 allows it until Bar Mitzva. See Yalkut Yosef Chinuch p. 279 where he says that for a child who is even a little bit weak can eat meat during the nine days. He cites Yabia Omer YD 3:3 and 4:4. </ref>
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| # It is permitted to give children meat for their Firday night Shabbat meal even if it is earlier than plag mincha.<ref>[https://www.torahanytime.com/#/lectures?a=155681 Rav Shmuel Fuerst (Three Weeks and Nine Days, min 29-30)] quoting Rav Moshe Feinstein</ref>
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| ===Brit Milah and Seudat Mitzva===
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| #One may eat meat at a meal for a mitzvah such as the meal of a [[Brit Milah]] and this includes the relatives and friend invited to the meal however, it doesn’t include those who just walk in to eat.<ref>Chazon Ovadyah (Arba Taniyot pg 196-7). Rama Orach Chaim 551:10 allows eating meat for a seudat mitzva, and the Taz there explains that only someone would normally be invited to this seuda, may partake in this meat seuda during this time. If the [[Brit Milah]] is scheduled to be performed before the [[nine days]], even if it has already been postponed, Shaare Teshuva 551:10 says you cannot postpone any further to allow eating meat, and one who does this is considered someone who breaches fences. </ref>
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| #One may eat meat a meal held for a [[Bar Mitzvah]] only if it’s held the day that the son becomes 13. <ref>Chazon Ovadyah (Arba Taniyot pg 200), Halichot Shlomo (Moadim vol 2 pg 415), Yad Yitzchak 3:230, Yad Efrayim 551:31, Divrei Yatziv 2:238. Divrei Yatziv actually says that if the bar-mitzva boy says words of torah, even if it's not the actual day that he turns 13 they can nevertheless eat meat. Even though this is not mentioned by the Rama Orach Chaim 551:10 as one of the meals you can eat meat for, Magen Avraham 225:4 says that a bar mitzva meal is a seudat mitzva, because just like siyum on a masechet is the celebration of the culmination of a mitzva, so too a bar mitzva is celebrating culminating the mitzva of [[chinuch]]. </ref>
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| ===Siyum===
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| {{Siyum_During_the_Nine_Days}}
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| ==Showering, Bathing, and Swimming==
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| ===Ashkenazim===
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| #The Ashkenazic minhag is not to go swimming even in cold water in the Nine Days.<ref>Sh"t Teshuvot VeHanhagot 2:263, Piskei Teshuvot 551:46</ref> Some Poskim agree that it is permitted to go swimming for exercise, but not for fun.<ref>
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| [http://www.yutorah.org/lectures/lecture.cfm/735559/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Three_Weeks Rabbi Ayreh Lebowitz], Moadei Yeshurun (pg 128) quoting Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach in Halichot Shlomo (Moadim, vol 2, chap 14, note 7), MeBayit Levi (vol 13, pg 22, note 5) quoting Rav Wosner, Sh"t Rivevot Ephraim 3:333, 4:135:14, 6:285:2, and Shevet HaKehati 1:169:4. [http://books.google.com/books?id=k2lV5wQwwj0C&lpg=PA34&ots=yg-xJtgt00&dq=swimming%20during%20the%20three%20weeks&pg=PA12#v=onepage&q=swimming%20during%20the%20three%20weeks&f=false Rabbi Eider] quotes Rav Moshe Feinstein (Iggerot Moshe Even Haezer 4:84) as holding that even during the [[nine days]] if one is sweating or dirty and wants to wash off it is permissible to dip in the pool for a short time. Shaarim Mitzuyanim Bihalacha (kuntres acharon 122:12) is lenient with children swimming in private area during the [[nine days]], but not in public, like camps.</ref>
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| # The Ashkenazic minhag is to avoid pleasure bathing all nine days.<ref>Rama Orach Chaim 551:16</ref> The Sephardi minhag is only to refrain from bathing in warm water during the week which Tisha BeAv falls out.<ref>Yalkut Yosef 551:13. Shulchan Aruch O.C. 551:16 writes that the practice in some places is to refrain from bathing during the week which Tisha BeAv falls out and some places have the practice not to bathe during the entire Nine Days.</ref>
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| #If someone is sweaty or dirty it is permitted to shower during the nine days to clean off and not for pleasure.<ref>Aruch Hashulchan 551:37 writes that it is permitted for someone who is dirty to bathe normally since he is doing so for cleanliness and not pleasure. Igrot Moshe EH 4:84:4 writes similarly that someone sweaty on a hot day can shower during the nine days.</ref> Some say that it should only be done with cold water and only with part of the body at a time.<ref>See Shevet Halevi 7:77 who rules that someone sweaty can shower in cold water with part of the body at a time but he adds that it is up to a God-fearing person when to be lenient about this. Vayivarech Dovid 1:74 permits showering to remove sweat even with soap.</ref>
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| #On Friday before Shabbat Chazon some permit someone who always takes a shower on Friday to take a shower before Shabbat. See sources on the [[Shabbat Chazon]] page.
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| ===Sephardim===
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| # The Sephardic minhag, however, is to refrain from swimming in cold water only during the week in which [[Tisha BeAv]] falls (Shevua SheChal Bo).<ref>Yalkut Yosef (Shevua SheChal Bo #14) writes that strictly speaking the Sephardic minhag would allow swimming in cold water during Shevua SheChal Bo, however, because of danger it's proper to refrain from it. This is the position of Rav Ovadya Yosef in Sh"t Yechave Daat 1:38. [http://www.dailyhalacha.com/displayRead.asp?readID=2181 Rabbi Mansour on dailyhalacha.com] however, writes that swimming during Shevua SheChal Bo is forbidden because of bathing. See also Or Letzion 3:25:5 and [http://www.moroccanhalacha.com/flying-and-swimming-during-ben-hametzarim/ Magen Avot].</ref>
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| #According to Sephardim, it is permitted to shower or bathe during the Nine Days and refrain from showers and baths during the week that Tisha BeAv falls out.<Ref>Rabbi Nacson's Laws of Three Weeks p. 24 quoting Chazon Ovadia p. 238</ref>
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| #If it is very hot and he is very uncomfortable because of the sweat it is permitted to shower in cold water even during the week that Tisha BeAv falls out.<Ref>Rabbi Nacson's Laws of Three Weeks p. 24 quoting Chazon Ovadia p. 238</ref>
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| ==Cutting Nails==
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| #Cutting nails is permitted during the three weeks up until the week in which [[Tisha BeAv]] falls out. <ref>Mishnah Brurah 551:20 based on the Taz 551:13, Kitzur Shulchan Aruch Orach Chaim 122:5. Magen Avraham 551:13 permits cutting nails even during the week of. </ref>
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| #Even according to those who prohibit cutting nails during the week of [[Tisha BeAv]] permit cutting nails on the friday preceding [[Tisha BeAv]], if [[Tisha BeAv]] falls on [[shabbat]]. <ref>Mishna Brurah 551:20 </ref> According to some Poskim only one who cuts his nails every Friday for [[shabbat]] may cut his nails on the friday preceding [[Tisha BeAv]]. <ref>Eliya Rabbah 551, Yad Efraim 551, Kaf Hachaim 551:48, Piskei Teshuvot 551:19 </ref>
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| #A mohel is permitted to cut his nails in order to perform a [[Brit Milah]]. <ref>Kaf Hachaim 551:49 </ref>
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| #A women going to the mikveh may cut her nails. <ref>Mishna Brurah 551:20 </ref>
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| ==Weddings==
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| See [[Three_Weeks#Weddings|Weddings during the Three Weeks]]
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| #Even if the man has not yet fulfilled the mitzvah of [[Pru Urevu]] the minhag is not to get married during the Nine Days including [[Rosh Chodesh]].<ref>Yalkut Yosef (Moadim p. 560) </ref>
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| ==Trips and Pleasurable activities==
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| #Some say that one shouldn't take a pleasure trip during the [[nine days]], while others disagree. <ref>Rivevot Efraim 1:374 quotes one gadol who said that it was forbidden to take pleasurable trips during the [[nine days]]. Afterwards, he writes that this is hard to understand and isn't included in the prohibition of binyan shel simcha.</ref>
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| #It is permitted to have one's grass cut during the [[nine days]], however, one should refrain from doing so on [[Tisha BeAv]].<ref>Rivevot Efraim 1:374 quoting Rav Moshe Bick, Rav Chaim Pinchas Scheinberg, and Rav Munk writes that it is permitted to cut one's grass during the [[nine days]], but on [[Tisha BeAv]] itself one should be strict not to.</ref>
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| ==Buying or Wearing New Clothing==
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| #There is a restriction on buying new items which would warrant a Shehechiyanu during the entire [[Three Weeks]] ( [[Three_Weeks#Saying_Shehecheyanu]]).
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| #In the Nine Days in particular, it is forbidden to buy new clothes even if there is no Shehechiyanu.<ref>Rama Orach Chaim 551:7 </ref> This practice applies to Ashkenazim and also Sephardim.<ref>The Rama Orach Chaim 551:7 writes that since it is forbidden to mend a garment during the nine days, certainly it is forbidden to buy a new garment then. The Kaf Hachaim 551:21 explains that according to Shulchan Aruch this is permitted. Shulchan Aruch Orach Chaim 551:2 only forbids buying items during the nine days if it leads to happiness such as buying an item for a wedding, but not in general. This also seems to be the opinion of the Ben Ish Chai (Shana Rishona, Devarim no. 2). See, however, Shulchan Aruch Orach Chaim 554:22. Mikraei Kodesh (Ben Hametzarim 13:2) quotes Rav Mordechai Eliyahu as being strict about buying garments during the nine days and Rav Ovadia Yosef as being lenient. Yet, Chazon Ovadia (Ben Hametzarim p. 208) seems to accept the custom that one should be strict not to buy new garments during the nine days. Or Letzion 3:26:2 is strict.</ref>
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| #It is forbidden to buy new clothing during the nine days even if he is only going to wear them after Tisha B'av.<ref>The Mishna Brurah 551:49 writes that it's forbidden to buy new clothes even if one will only wear them after [[Tisha BeAv]]. Kaf HaChaim 551:103 agrees.</ref>
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| #The Ashkenazic minhag is not to wear new clothing during the Nine Days includes Shabbat of the Nine Days. Sephardim don't wear new clothing the week of Tisha B'av.<ref>
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| *Rabbenu Shevet (quoted by the Mordechai Taanit 633) writes that one may not fix or wear new clothes during the week in which [[Tisha BeAv]] falls and adds that it is proper to be strict about this during the [[Nine Days]]. He bases this on the Yerushalmi (Pesachim 4:1) which says that it is a proper minhag not to sew from the beginning of Av. Bet Yosef 551:6 explains that although the Yerushalmi said not to sew during the [[Nine Days]], that's only a minhag, however, there is only an actual prohibition during the week in which [[Tisha BeAv]] falls out. Shulchan Aruch O.C. 551:6 rules that it is forbidden to wear new clothes during the week in which [[Tisha BeAv]] falls out and the Rama adds that the Ashkenazic minhag is to be strict about this starting from [[Rosh Chodesh]] Av (during the entire [[Nine Days]]).
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| *Magen Avraham 551:7 and Mishna Brurah 551:9 write that it is forbidden to wear new garments during the Nine Days including Shabbat. Even though the Biur Halacha 551:6 s.v. kelim says it is permitted to wear a new undershirt on Shabbat Chazon, the Piskei Teshuvot 551:26 quotes Rav Sraya Deblitzky in his sefer Tisha Bav Shechal Byom Eched who is bothered by the seeming contradiction in the Mishna Brurah.</ref>
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| ==The Week Tisha B'av Falls Out==
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| #Sephardim may not cut their hair, shave, do laundry, or wear newly laundered clothing the week of Tisha B'av.<ref>Mishna Tanit 26b, Rambam Taniyot 5:6, Shulchan Aruch O.C. 551:3</ref> Ashkenazim are strict about hair cutting and shaving for all Three Weeks and laundry for all Nine Days.<ref>Rama Orach Chaim 551:4</ref>
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| #If Tisha B'av falls out on Shabbat and is pushed off until Sunday, according to Sephardim the practices of the weeks before Tisha B'av do not apply that year.<ref>Rabbi Ba in Yerushalmi Tanit 4:6 explains that if Tisha B'av falls out on Shabbat and the fast is delayed until Sunday the restrictions of the week of Tisha B'av don't apply. The Rosh (Tanit 4:32) and Ran (Tanit 9b s.v. yerushalmi) accept the Yerushalmi. However, the Smag (Asin Derabbanan 3) writes the minhag is to forbid the entire week of Tisha B'av even when it falls out on Shabbat. Hagahot Maimiyot (Taniyot 5:5), Smak 96, and Kol Bo (Feldheim 5769 Edition, 62 s.v. vkesat, fnt. 148) agree. Shulchan Aruch O.C. 551:4 rules like the Yerushalmi. Rama is strict because either way Ashkenazim don't launder clothing or wear laundered clothing for all Nine Days and don't cut their hair all Three Weeks.</ref>
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| ==Haftorot==
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| #When Rosh Chodesh Av falls out on Shabbat, the minhag is to read the haftorah חזון ישיעיהו (Yishayahu 1).<ref>In the rishonim there are three possible haftorot.
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| * The Gemara Megillah 31b writes that we should recite the haftorah of Chazon Yishayahu when Rosh Chodesh Av is on Shabbat.
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| * Tosfot Megillah 31b s.v. rosh explains that today we don't do that because we have the practice like the pesikta to read the three haftorot of destruction between shiva asar btamuz and tisha bav: Divrei Yirmiyahu, Shimu Dvar Hashem, and Chazon Yishyahu. Darkei Moshe 425:1 quotes this practice from the Avudraham, Mordechai (Megillah n. 821), and Minhagim (R' Tirna, Minhag Chodesh Av p. 77). Rama O.C. 425:1 writes that the minhag is to read Shimu Dvar Hashem (Yirmiyahu 2:4) when Rosh Chodesh Av is on Shabbat, as part of the three haftorah's of destruction (Heb. ג' דפרענותא; trans. gimmel d'paranuta). Kaf Hachayim 425:14 and Yalkut Yosef 425:2 agree with the minhag to read Shimu Dvar Hashem. Yalkut Yosef writes that it is proper to add the first and last pasuk of Hashamayim Kisiy. See Yachava Daat 3:42 and 4:35.
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| * Tosfot Pesachim 40b s.v. aval writes that the minhag is to read the haftorah of hashamayim kisiy, the regular haftorah for [[Rosh Chodesh]]. Trumat Hadeshen 19 says that in a place where there is no established minhag they should read hashamayim kisiy because it is tadir. Rama 425:1 codifies this opinion if there's no minhag. Gra 425:8 disagrees and always prefer Shimu. He claims that Tosfot Pesachim 40b s.v. aval is a scribal error, though the same text is found in Tosfot Shantz Pesachim 40b s.v. aval. (See Tosfot Harosh Pesachim 40b s.v. aval which is unclear since it isn't clear what his text in the pesikta was.) Mishna Brurah 425:8 and Kaf Hachayim 425:16 codify the Gra.</ref>
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| | ==Related Pages== |
| | [http://halachipedia.com/documents/5773/5.pdf Trapping on Shabbat] |
| ==Links== | | ==Links== |
| | | * Article on [http://www.yutorah.org/lectures/lecture.cfm/725098/Rabbi_Josh_Flug/The_Melacha_of_Trapping_on_Shabbat The Melacha of Trapping on Shabbat] by Rabbi Josh Flug |
| *Article on [http://www.yutorah.org/lectures/lecture.cfm/711706/Rabbi_Josh_Flug/The_Laws_Of_Bein_HaMetzarim The Laws Of Bein HaMetzarim] by Rabbi Josh Flug | | * [http://www.yutorah.org/lectures/lecture.cfm/802775/Rabbi_Michael_Taubes/_Parhsas_VaEra_Trapping_Animals_and_People_on_Shabbos_ Trapping Animals and People on Shabbos] by Rabbi Michael Taubes |
| *[http://www.yutorah.org/lectures/lecture.cfm/796035/Rabbi_Hershel_Schachter/Halachos_of_the_Nine_Days_and_Rosh_Chodesh Halachos of the Nine Days and Rosh Chodesh] by Rabbi Hershel Schachter | |
| *[http://www.yutorah.org/lectures/lecture.cfm/735779/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Nine_Days Halachos of the Nine Days] by Rabbi Aryeh Lebowitz
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| ==Sources== | | ==Sources== |
| <references /> | | <References/> |
| [[Category:Holidays]] | | [[Category:Shabbat]] |
| {{Holidays}} | | {{Shabbat Table}} |
