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Three Weeks: Difference between revisions
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# If not cutting one's hair will cause great monetary loss, one is permitted to cut it during the three weeks but not during the [[nine days]]. If one will not lose money, even if the hair makes him uncomfortable he may not cut his hair. <ref> Iggerot Moshe OC 4:120 </ref> | # If not cutting one's hair will cause great monetary loss, one is permitted to cut it during the three weeks but not during the [[nine days]]. If one will not lose money, even if the hair makes him uncomfortable he may not cut his hair. <ref> Iggerot Moshe OC 4:120 </ref> | ||
# Some poskim allow a child under the age of six to get a haircut. <ref> Iggerot Moshe YD 1:224 and Aruch Hashulchan 551:31. Mishna Brurah 551:81 and Shaar Hatziyun 551:91 as well as the Chayei Adam 133:18 conclude that children even below 6 should not get haircuts and bring two reasons from the Terumat Hadeshen 142. One being [[chinuch]], in which case it would only apply to older than six and the other being "agmat nefesh," meaning it makes people feel more pain to see children [[mourning]], in which case it would apply to even children under 6. Chanoch lanaar 21:2:1, Nitei Gavriel 20:7, Rivevot Ephraim 1:336:2, 2:155:19 say that if an upsherin falls out during the three weeks one should either push it up or postpone it. Torat Yekutiel 1:47 is lenient. </ref> | # Some poskim allow a child under the age of six to get a haircut. <ref> Iggerot Moshe YD 1:224 and Aruch Hashulchan 551:31. Mishna Brurah 551:81 and Shaar Hatziyun 551:91 as well as the Chayei Adam 133:18 conclude that children even below 6 should not get haircuts and bring two reasons from the Terumat Hadeshen 142. One being [[chinuch]], in which case it would only apply to older than six and the other being "agmat nefesh," meaning it makes people feel more pain to see children [[mourning]], in which case it would apply to even children under 6. Chanoch lanaar 21:2:1, Nitei Gavriel 20:7, Rivevot Ephraim 1:336:2, 2:155:19 say that if an upsherin falls out during the three weeks one should either push it up or postpone it. Torat Yekutiel 1:47 is lenient. </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 | # 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, Ben Ish Chai Devarim 14, Kaf Hachayim 551:46. </ref> | ||
# It is permitted to pluck one’s eyebrows or eyelashes. <ref> Halichot Shelomo 3:14, Devar Halachah 9, Shalmei Moed page 477. </ref> | # It is permitted to pluck one’s eyebrows or eyelashes. <ref> Halichot Shelomo 3:14, Devar Halachah 9, Shalmei Moed page 477. </ref> | ||
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# A [[shehecheyanu]] should be recited for the [[Pidyon Haben]] even during the Three Weeks. <ref> Shulchan Aruch 551:17, Moed Likol Chai 9:25 </ref> | # A [[shehecheyanu]] should be recited for the [[Pidyon Haben]] even during the Three Weeks. <ref> Shulchan Aruch 551:17, Moed Likol Chai 9:25 </ref> | ||
==Eating a new fruit or wearing new clothing== | ==Eating a new fruit or wearing new clothing== | ||
# Because one shouldn’t make a [[Shehecheyanu]], one shouldn’t eat a new fruit or wear a new clothing because these actions require a [[Shehecheyanu]]. <Ref> Sh”t Chaim Sheol O”C 7 and Ketonet Yosef 11 (quoted in Kaf HaChaim 551:207) writes that even though one can’t make a [[Shehecheyanu]] during the 3 weeks, one can eat a new fruit or wear new clothes without a Bracha. However, the Sefer Chasidim 840, Shaarei Knesset HaGedolah 551:52, Bach 551e, Maamer Mordechai 551:14, Yometz Ometz 56, Bear Heitev 551:20, and Kitzur Shulchan Aruch 122:2 write that one is not allowed to have a new fruit during the three weeks without a Bracha, since having a new fruit requires a Bracha and it can’t be made during the three weeks. Birkei Yosef 551:12, Shaare | # Because one shouldn’t make a [[Shehecheyanu]], one shouldn’t eat a new fruit or wear a new clothing because these actions require a [[Shehecheyanu]]. <Ref> Sh”t Chaim Sheol O”C 7 and Ketonet Yosef 11 (quoted in Kaf HaChaim 551:207) writes that even though one can’t make a [[Shehecheyanu]] during the 3 weeks, one can eat a new fruit or wear new clothes without a Bracha. However, the Sefer Chasidim 840, Shaarei Knesset HaGedolah 551:52, Bach 551e, Maamer Mordechai 551:14, Yometz Ometz 56, Bear Heitev 551:20, and Kitzur Shulchan Aruch 122:2 write that one is not allowed to have a new fruit during the three weeks without a Bracha, since having a new fruit requires a Bracha and it can’t be made during the three weeks. Birkei Yosef 551:12, Shaare Teshuva 551:38, Kaf Hachayim 551:215 say that a [[shehecheyanu]] may be recited if by mistake the Borei pri haetz was already said over a new fruit. </Ref> A new fruit that will not be available after the Three Weeks may be eaten and a [[shehecheyanu]] recited. <ref> Rama OC 551:17 </ref> | ||
# Since nowadays we don’t make a [[Shehecheyanu]] on buying new clothes but only for wearing new clothes, some permit buying new clothes and some forbid. <Ref> Halichot Shlomo pg 411 brings from the Talmidim of Rav Shlomo Zalman Aurbach that it’s permissible to buy new clothes since nowadays we don’t make a Bracha on buying clothes. This is the ruling of Mishna Brurah 441:45 and Kaf Hachayim 551:88, see Nechamet Yisrael pg 40 </ref> | # Since nowadays we don’t make a [[Shehecheyanu]] on buying new clothes but only for wearing new clothes, some permit buying new clothes and some forbid. <Ref> Halichot Shlomo pg 411 brings from the Talmidim of Rav Shlomo Zalman Aurbach that it’s permissible to buy new clothes since nowadays we don’t make a Bracha on buying clothes. This is the ruling of Mishna Brurah 441:45 and Kaf Hachayim 551:88, see Nechamet Yisrael pg 40 </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> | # 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> | ||
# 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> | # 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> | ||
# 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 | # 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 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 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 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 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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# During the three weeks a Rabbi should be careful not to hit his students <ref> Shulchan Aruch 551:18, Shulchan Shlomo 18, Chayei Adom 133:8. Mishna Brurah 551:103, Bear Heitev 551:41, Taz, Levush, Eshel Avraham Butchatch 551:18, Chayei Adam 133:8 and Aruch Hashulchan 551:39 add that this includes hitting with a strap. Kaf Hachayim 551:232 says that one should refrain even from the slightest hit. </ref> and a parent should not hit his child. <ref> Kitzur S”A 122:2, Kaf Hachayim 551:230, Orchos Rabbeinu 2: page 129:14 </ref> | # During the three weeks a Rabbi should be careful not to hit his students <ref> Shulchan Aruch 551:18, Shulchan Shlomo 18, Chayei Adom 133:8. Mishna Brurah 551:103, Bear Heitev 551:41, Taz, Levush, Eshel Avraham Butchatch 551:18, Chayei Adam 133:8 and Aruch Hashulchan 551:39 add that this includes hitting with a strap. Kaf Hachayim 551:232 says that one should refrain even from the slightest hit. </ref> and a parent should not hit his child. <ref> Kitzur S”A 122:2, Kaf Hachayim 551:230, Orchos Rabbeinu 2: page 129:14 </ref> | ||
# If a Jew has to have a lawsuit with a non-Jew, he should avoid having it with him in Av, as this is a time of ill fortune for a Jew. <ref> Shulchan Aruch 551:1, Taanit 29b. Mishna Brurah 551:2 based on the Magen Avraham 551:2 says that this applies throughout the month of av until [[rosh chodesh]] [[elul]], but at the minimum until [[Tisha BeAv]]. This is the ruling of the Chayei Adam 133:9, Kitzur Shulchan Aruch 122:7. Ben Ish Chai Devarim Halacha 1 says one should preferably wait until the fifteenth of av but really one has to wait until the tenth. </ref> | # If a Jew has to have a lawsuit with a non-Jew, he should avoid having it with him in Av, as this is a time of ill fortune for a Jew. <ref> Shulchan Aruch 551:1, Taanit 29b. Mishna Brurah 551:2 based on the Magen Avraham 551:2 says that this applies throughout the month of av until [[rosh chodesh]] [[elul]], but at the minimum until [[Tisha BeAv]]. This is the ruling of the Chayei Adam 133:9, Kitzur Shulchan Aruch 122:7. Ben Ish Chai Devarim Halacha 1 says one should preferably wait until the fifteenth of av but really one has to wait until the tenth. </ref> | ||
# Although some have the custom to fast during every day between the seventeenth of tammuz until the ninth of av, this should not be kept by a teacher of torah or somebody who is learning. <ref> Tur 551 and S”A 551:16 as well as the Chayei Adam 133:8 raise this minhag, but Birkei Yosef 551:7, Shaare | # Although some have the custom to fast during every day between the seventeenth of tammuz until the ninth of av, this should not be kept by a teacher of torah or somebody who is learning. <ref> Tur 551 and S”A 551:16 as well as the Chayei Adam 133:8 raise this minhag, but Birkei Yosef 551:7, Shaare Teshuva on S”A 551:16, Kaf Hachayim 551:191 and Mishna Brurah 90 say that this should not be done by a talmid chacham because he will not be able to focus on learning. </ref> | ||
# One is permitted to recite the beracha of Hagomel at any point during the three weeks, including [[Shiva Asar BeTamuz]] and [[Tisha BeAv]]. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=2349 Rabbi Eli Mansour] </ref> | # One is permitted to recite the beracha of Hagomel at any point during the three weeks, including [[Shiva Asar BeTamuz]] and [[Tisha BeAv]]. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=2349 Rabbi Eli Mansour] </ref> | ||
# It is a praiseworthy minhag to recite "tikkun Rachel" after chatzot of the day during the Three Weeks. This is in addition to the praiseworthy minhag to recite "tikkun chatzot" every night after chatzot. "Tikkun Rachel" should not be recited after chatzot of the day on Tish'a Bi'av itself. On Erev Rosh Chodesh, Rosh Chodesh, Erev Shabbat, and Shabbat, "tikkun Rachel" is also not recited during the day. This applies to any day that tachanun is not recited as well, for example a mohel, sandak, and avi haben, should not recite "tikkun Rachel" on the day of the berit milah. "Tikkun Chatzot" is not recited at night during a shemittah year, but a person may nevertheless recite "tikkun Rachel" during the day during the Three Weeks. <ref> Chazon Ovadia Arba Ta'aniyot page 128-129 </ref> | # It is a praiseworthy minhag to recite "tikkun Rachel" after chatzot of the day during the Three Weeks. This is in addition to the praiseworthy minhag to recite "tikkun chatzot" every night after chatzot. "Tikkun Rachel" should not be recited after chatzot of the day on Tish'a Bi'av itself. On Erev Rosh Chodesh, Rosh Chodesh, Erev Shabbat, and Shabbat, "tikkun Rachel" is also not recited during the day. This applies to any day that tachanun is not recited as well, for example a mohel, sandak, and avi haben, should not recite "tikkun Rachel" on the day of the berit milah. "Tikkun Chatzot" is not recited at night during a shemittah year, but a person may nevertheless recite "tikkun Rachel" during the day during the Three Weeks. <ref> Chazon Ovadia Arba Ta'aniyot page 128-129 </ref> | ||
