Nine Days: Difference between revisions
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The Nine Days is time period from the beginning of the month of Av until [[Tisha BeAv]] during which there are a number of practices of [[mourning]] described below. 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 observed during the [[Three Weeks]]. | The Nine Days is time period from the beginning of the month of Av until [[Tisha BeAv]] during which there are a number of practices of [[mourning]] described below. 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 observed during the [[Three Weeks]]. | ||
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==Taking Haircuts and Shaving== | ==Taking Haircuts and Shaving== | ||
#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 the [[Three Weeks]], which includes the Nine Days. <ref>Rama 551:3 </ref> | #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 the [[Three Weeks]], which includes the Nine Days. <ref>Rama Orach Chaim 551:3 </ref> | ||
#[[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> | #[[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> | ||
#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> | #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> | ||
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==Building and Planting== | ==Building and Planting== | ||
# A person may not build or plant that are related to simcha's during the nine days.<ref>Shulchan Aruch O.C. 551:2</ref> | # A person may not build or plant that are related to simcha's during the nine days.<ref>Shulchan Aruch O.C. 551:2</ref> | ||
# It is forbidden to plaster or paint one's house during the nine days.<ref>Shulchan Aruch 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 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 wallpaper one's walls during the nine days.<ref>Mikrei Kodesh 4:5. See Igrot Moshe 3:82.</ref> | # It is a dispute if it is permitted to wallpaper one's walls during the nine days.<ref>Mikrei Kodesh 4:5. See Igrot Moshe 3:82.</ref> | ||
# 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> | # 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> | ||
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==Laundry== | ==Laundry== | ||
===Ashkenazim and Sephardim=== | ===Ashkenazim and Sephardim=== | ||
#The Sephardic custom is only not to do laundry during the week of [[Tisha BeAv]].<ref>Shulchan Aruch 551:3 based on gemara in taanit 26b. </ref> Ashkenazic custom is to refrain already from [[Rosh Chodesh]] Av.<ref>Rama 551:3. </ref> The same applies with wearing freshly laundered clothing even if they were washed prior to these times. <ref>Shulchan Aruch and Rama 551:3, Yechave Daat 1:39 </ref> | #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 same applies with wearing freshly laundered clothing even if they were washed prior to these times. <ref>Shulchan Aruch and Rama Orach Chaim 551:3, Yechave Daat 1:39 </ref> | ||
===Doing it for Afterwards, Asking a Non-Jew=== | ===Doing it for Afterwards, Asking a Non-Jew=== | ||
#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 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 (S"A 543:3). Rabbi Eider (Halachos Of The Three Weeks p. 8) is strict.</ref> | #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 (S"A 543:3). Rabbi Eider (Halachos Of The Three Weeks p. 8) is strict.</ref> | ||
===For Non-Jews=== | ===For Non-Jews=== | ||
#A Jewish laundromat that would have no money otherwise may wash non-Jews' clothing during this time.<ref>Mishna Brurah 551:43 </ref> | #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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#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> | #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> | ||
===Shabbat and Leftovers=== | ===Shabbat and Leftovers=== | ||
#One may eat meat on [[Shabbat]] during the Nine Days.<ref>Shulchan Aruch 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> | #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> | ||
#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> | #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> | ||
#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> | #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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===Havdalah=== | ===Havdalah=== | ||
#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 551:10. Yalkut Yosef page 574 adds that one may drink the entire cup. </ref> while for Ashkenazim there are several possibilities. <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. 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 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> | #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. <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. 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> | ||
===Birkat Hamazon over Wine=== | ===Birkat Hamazon over Wine=== | ||
#Even somebody who normally uses a cup of wine for [[Birkat HaMazon]], should not during the [[nine days]] except for on [[Shabbat]]. <ref>Rama 551:10 with Mishna Brurah 551:69, Kaf Hachayim 551:152. </ref> | #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. </ref> | ||
===Stores or Restaurants Selling Meat or Wine=== | ===Stores or Restaurants Selling Meat or Wine=== | ||
#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> | #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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* 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.</ref> | * 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.</ref> | ||
===Brit Milah and Seudat Mitzva=== | ===Brit Milah and Seudat Mitzva=== | ||
#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 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> | #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> | ||
#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 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> | #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> | ||
===Siyum=== | ===Siyum=== | ||
#One may eat meat at a meal held for a siyum and this includes the friends and family invited to the meal.<ref>Chazon Ovadyah (Arba Taaniyot pg 196-8). Although the Rama 551:10 writes that one should minimize the amount of guests invited to this meal, Rav Moshe Feinstein and Rav Shlomo Zalman Auerbach (cited in Nitei Gavriel 18:7), rule that if the one who completes the masechet eats in a communal dining room (such as a camp or hotel), all those who eat with him may participate. Rav Moshe Feinstein quoted in Moadei Yeshurun page 132 says that preferably one shouldn't hold a siyum of a masechet after the sixth of av. Aruch Hashulchan 551:28 says that since nowadays we do not properly celebrate the torah, preferably no siyums should be held during the [[nine days]]. </ref> | #One may eat meat at a meal held for a siyum and this includes the friends and family invited to the meal.<ref>Chazon Ovadyah (Arba Taaniyot pg 196-8). Although the Rama Orach Chaim 551:10 writes that one should minimize the amount of guests invited to this meal, Rav Moshe Feinstein and Rav Shlomo Zalman Auerbach (cited in Nitei Gavriel 18:7), rule that if the one who completes the masechet eats in a communal dining room (such as a camp or hotel), all those who eat with him may participate. Rav Moshe Feinstein quoted in Moadei Yeshurun page 132 says that preferably one shouldn't hold a siyum of a masechet after the sixth of av. Aruch Hashulchan 551:28 says that since nowadays we do not properly celebrate the torah, preferably no siyums should be held during the [[nine days]]. </ref> | ||
#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 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 bris 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> | #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 bris 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> | ||
#One may eat meat at a meal held for a siyum and this includes the friends and family invited to the meal.<ref>Chazon Ovadyah (Arba Taaniyot pg 196-8). Although the Rama 551:10 writes that one should minimize the amount of guests invited to this meal, Rav Moshe Feinstein and Rav Shlomo Zalman Auerbach (cited in Nitei Gavriel 18:7), rule that if the one who completes the masechet eats in a communal dining room (such as a camp or hotel), all those who eat with him may participate. Rav Moshe Feinstein quoted in Moadei Yeshurun page 132 says that preferably one shouldn't hold a siyum of a masechet after the sixth of av. Aruch Hashulchan 551:28 says that since nowadays we do not properly celebrate the Torah, preferably no siyums should be held during the [[nine days]]. </ref> | #One may eat meat at a meal held for a siyum and this includes the friends and family invited to the meal.<ref>Chazon Ovadyah (Arba Taaniyot pg 196-8). Although the Rama Orach Chaim 551:10 writes that one should minimize the amount of guests invited to this meal, Rav Moshe Feinstein and Rav Shlomo Zalman Auerbach (cited in Nitei Gavriel 18:7), rule that if the one who completes the masechet eats in a communal dining room (such as a camp or hotel), all those who eat with him may participate. Rav Moshe Feinstein quoted in Moadei Yeshurun page 132 says that preferably one shouldn't hold a siyum of a masechet after the sixth of av. Aruch Hashulchan 551:28 says that since nowadays we do not properly celebrate the Torah, preferably no siyums should be held during the [[nine days]]. </ref> | ||
# A siyum can be made on a masechta of gemara, seder of mishna, or book of Tanach studied with the rishonim.<ref>Rav Eider in Halachos Of The Three Weeks p. 7</ref> | # A siyum can be made on a masechta of gemara, seder of mishna, or book of Tanach studied with the rishonim.<ref>Rav Eider in Halachos Of The Three Weeks p. 7</ref> | ||
#Some say that from the 7th of Av they shouldn't serve meat at a siyum.<ref>Rav Moshe Feinstein (cited by Rav Eider in Halachos Of The Three Weeks p. 7) holds that after the 7<sup>th</sup> of Av they should not serve meat even at a siyum.</ref> | #Some say that from the 7th of Av they shouldn't serve meat at a siyum.<ref>Rav Moshe Feinstein (cited by Rav Eider in Halachos Of The Three Weeks p. 7) holds that after the 7<sup>th</sup> of Av they should not serve meat even at a siyum.</ref> | ||
#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. Even though this is not mentioned by the Rama 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> | #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. 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> | ||
# If a person missed hearing the siyum itself a rav should be consulted.<ref>Rav Eider in Halachos Of The Three Weeks p. 8 writes that it seems to him to be permitted to eat from the meal even if he missed hearing the siyum but he concludes that a rav should be consulted.</ref> | # If a person missed hearing the siyum itself a rav should be consulted.<ref>Rav Eider in Halachos Of The Three Weeks p. 8 writes that it seems to him to be permitted to eat from the meal even if he missed hearing the siyum but he concludes that a rav should be consulted.</ref> | ||
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#Some Poskim agree that it is permitted to go swimming for exercise, but not for fun.<ref> | #Some Poskim agree that it is permitted to go swimming for exercise, but not for fun.<ref> | ||
[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> 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.</ref> | [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> 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.</ref> | ||
#The Ashkenazic minhag is to avoid pleasure bathing all nine days.<ref>Rama 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> | #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> | ||
#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> | #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> | ||
#On Friday before Shabbat Chazon some permit someone who always takes a shower on Friday to take a shower before Shabbat.<ref>Rivevot Efraim 4:139 citing Rav Moshe (Rav Eider's Ben Hametzarim p. 13) and Rav Henkin (Approbation of Nechema Yosef)</ref> | #On Friday before Shabbat Chazon some permit someone who always takes a shower on Friday to take a shower before Shabbat.<ref>Rivevot Efraim 4:139 citing Rav Moshe (Rav Eider's Ben Hametzarim p. 13) and Rav Henkin (Approbation of Nechema Yosef)</ref> | ||
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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]]). | #There is a restriction on buying new items which would warrant a Shehechiyanu during the entire [[Three Weeks]] ( [[Three_Weeks#Saying_Shehecheyanu]]). | ||
#In the Nine Days in particular, it is forbidden to buy new clothes even if there is no Shehechiyanu. <ref>Rama 551:7 </ref> This practice applies to Ashkenazim and also Sephardim.<ref>The Rama 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> | #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> | ||
#The Ashkenazic minhag is not to wear new clothing during the Nine Days includes Shabbat of the Nine Days.<ref>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> | #The Ashkenazic minhag is not to wear new clothing during the Nine Days includes Shabbat of the Nine Days.<ref>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> | ||
==The Week Tisha B'av Falls Out== | ==The Week Tisha B'av Falls Out== | ||
#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 | #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> | ||
#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> | #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> | ||