Three Weeks: Difference between revisions

# The Ashkenazic minhag is to begin [[mourning]] from the fast of [[Shiva Asar BeTamuz]]. <ref> Rama 551:2 and 4</ref> Many authorities hold that the practices of [[mourning]] begin from the night of [[Shiva Asar BeTamuz]] (before the actual fast begins). <ref>  

* The Chida in Sh"t Chaim Sha’al 1:24 writes that one may not make [[Shehecheyanu]] the night of [[Shiva Asar BeTamuz]]. Kaf Hachaim 551:207 agrees. Tzitz Eliezer 10:26 maintains that the one may not make a wedding the night of [[Shiva Asar BeTamuz]] and bases it on the ruling of the Chida not to say [[Shehecheyanu]] from the night of [[Shiva Asar BeTamuz]]. He add that according to some achronim the night of the 17th of tammuz is as strict as the [[Nine Days]]. In regards to weddings the night of [[Shiva Asar BeTamuz]], Eshel Avraham Mebutchatch OC 551, Nitei Gavriel (Bein HaMetzarim, vol 1, 14:5), Halichot Shlomo (Moadim vol 2, 18:5), and Rabbi Soloveitchik (cited by Rabbi Hershel Schachter in Nefesh Harav page 196) agree. Orchot Rabbeinu (vol 2, pg 127) quotes the Steipler about not taking a haircut the night of [[Shiva Asar BeTamuz]]. See also Rav Elyashiv (cited by Doleh UMashkeh pg 207-208), Divrei Moshe 1:33, [[Shevet Halevi]] 8:168:7 and 10:81:2, Moadim Uzmanim 8:338, and Moadei Yeshurun (pg 128) who agree with this approach.

* However, Sh"t Igrot Moshe 1:168, 3:100 (at the end), and 4:112(2) permits in cases of great need (such as performing a wedding on Motzei [[Shabbat]] the night of [[Shiva Asar BeTamuz]]). Igrot Moshe 3:100 adds that since saying [[Shehecheyanu]] is a dispute there's no need to be strict not to say it the night of [[Shiva Asar BeTamuz]]. Igrot Moshe 4:112(2) writes for great need one can be lenient to cut one's hair the night of [[Shiva Asar BeTamuz]]. Shearim Metsuyanim BeHalacha 122:1 agrees. Sh"t Rivevot Efraim 1:375 writes that later Rav Moshe was asked about performing a wedding the night of [[Shiva Asar BeTamuz]] and he advised doing the Chupah before [[Shekiyah]]. Rav Elyashiv (cited by Doleh U’mashke pg 208 note 557) says that in a pressing situation once can be lenient. </ref>

# If [[Shiva Asar BeTamuz]] falls out on [[Shabbat]] and is pushed off to Sunday, then everyone agrees that the practices of [[mourning]] begin the night of [[Shiva Asar BeTamuz]] (Motzei [[Shabbat]]). <ref> Sh"t Igrot Moshe 3:100 (at the end) </ref>

# During the Three Weeks, one should not wear any new clothes or eat a new fruit which would obligate one to make a [[Shehecheyanu]]. <ref>Shulchan Aruch 551:17 writes that it is good not to make a [[Shehecheyanu]] on a new fruit or new clothing during the Three Weeks.  

* The Sh"t Maharil 15 writes that one shouldn't make a [[Shehecheyanu]] on a new fruit or new clothing during the Three Weeks. Shulchan Aruch 551:17 codifies this as halacha saying that it is good not to say [[Shehecheyanu]] during the Three Weeks. Bach 551 (at the end) agrees and writes because of this one shouldn't eat a new fruit or wear new clothing.  

* The Bach 551 writes that because of avoiding situations which would obligate [[Shehecheyanu]] one shouldn't buy or wear new clothing during the Three Weeks. Kaf HaChaim 551:210 agrees. Mishna Brurah 551:99 writes that one shouldn't wear the new clothing. Although the Bear Mayim Chaim 7 writes that the only issue is not to make the bracha of [[Shehecheyanu]], however, one may eat a new fruit and just not make [[Shehecheyanu]], the Maamar Mordechai 551:14 rejects this idea and doesn't allow eating the new fruit. The Mishna Brurah 551:99 and Kaf HaChaim 551:207 agree with the Maamar Mordechai.

* The 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 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 on this starting from [[Rosh Chodesh]] Av (during the entire [[Nine Days]]). The Magen Avraham 551:21 is bothered why there is another prohibition to wear new clothes (Shulchan Aruch 551:6) if one can't wear new clothes anyway because of avoiding making [[Shehecheyanu]] during the entire Three Weeks (Shulchan Aruch 551:17). See there where he gives 2 answers. The Kaf HaChaim 551:88 answers that avoiding [[Shehecheyanu]] is only considered preferable by Shulchan Aruch 551:17, while not wearing new clothes during the week during which [[Tisha BeAv]] falls out is an actual prohibition.  

* Nonetheless, in light of Shulchan Aruch 551:17's ruling to avoid [[Shehecheyanu]], Mishna Brurah 551:99 writes that one shouldn't eat a new fruit or wear new clothing during the Three Weeks. Chazon Ovadyah (Arba Taniyot p. 129) agrees.</ref>

# During the [[Nine Days]] one should not buy new clothing.<ref>Rama 551:7 writes that buying new clothing is forbidden during the [[Nine Days]] just like fixing new clothing (which is discussed in the previous footnote). 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>

# Knitting and needlecraft is prohibited during the [[Nine Days]]. <ref> Rav Shimon Eider Halachos of the Three Weeks page 11. </ref> Repairing a torn garment is permitted <ref>Iggerot Moshe, OC 3:79. </ref>

# If one doesn't have non-leather shoes for [[Tisha BeAv]] and one forgot to buy, one may buy them in the [[Nine Days]]. <ref>Sh"t Halachot Ketanot 1:139, Zeh HaShulchan (vol 2, Siman 551), Sh"t Rivevot Efraim 1:375 in the name of Rav Moshe Feinstein Iggerot Moshe 3:80 </ref>

# If one doesn't have [[Tefillin]] or one has the opportunity to buy nicer [[Tefillin]] it's permissible to buy them after [[Rosh Chodesh]] Av. <ref> Zeh HaShulchan (vol 1, Siman 551), Sh"t Rivevot Efraim 1:375 in the name of Rav Moshe Feinstein Iggerot Moshe OC 3:80 </ref>

# One should refrain from buying [[Tzitzit]] or a [[Tallit]] during the three weeks. <ref>Sh"t Rivevot Efraim 1:375 in the name of Rav Moshe Feinstein writes that one should refrain from buying [[Tzitzis]] or a Talis. Similarly, Or LeArba Asar (pg 81) writes that one should buy and wear it (and make [[Shehecheyanu]]) before the three weeks, however, after the fact if one didn't and one doesn't have as nice a pair one is permitted to wear it. Sh"t Birkat Reuven Shlomo 9:31 agrees. She'elat yaavetz 82 says that if your [[tzitzit]] become pasul and you don't have another, you may wear or even purchase a new one to fulfill the mitzva. </ref>

# One should refrain from buying a car during the three weeks unless one is buying it primarily for business purposes (such as a truck). <ref>Sh"t Rivevot Efraim 1:375 in the name of Rav Moshe Feinstein </ref> However, if one's entire family will use it (and benefit from it) one may buy it until [[Rosh Chodesh]] Av and make a bracha of HaTov VeHaMetiev instead of [[Shehecheyanu]]. <ref>Sh"t Igrot Moshe 3:80, Sh"t Rivevot Efraim 1:375, Nitay Gavriel Page 51 </ref>

# If there is a sale and one will be unable to purchase the same clothing after [[Tisha BeAv]] at the sale price, one may buy the item during the [[Nine days]], but may not wear the clothing until after [[Tisha BeAv]]. <ref> Sh"t Kinyan Torah 1:109 quoted in Piskei Tshuvos 551:27 </ref>  

# Some poskim permit buying a closet or cabinet during the [[Nine Days]], while others forbid it. <ref> Torat Hamoadim 5:16 says that buying closets or cabinets doesn't make one joyful and is therefore permitted but Iggerot Moshe 3:82 says a bookshelf does make people happy and is not allowed to be bought. </ref>

# Some poskim permit buying any necessary appliance, such as a refrigerator, washing machine, or bed, to replace one that broke during the Three Weeks. <ref> Piskei Teshuvot 551:11 </ref>

# The Ashkenazic custom is not to get married during the three weeks. <ref> Rama 551:2 and Darchei Moshe 551:5 based on the Sefer Haminhagim, Chayei Adam 133:8, Kitzur Shulchan Aruch 122:1, Hilchot UMinhagei Ben HaMetsarim (Rabbi Moshe Karp) 3:1, Nitei Gavriel Bein Hametzarim vol. 1, 14:8 </ref> Among Sephardim, some have just the custom not to get married during the [[nine days]] (from [[Rosh Chodesh]] Av until [[Tisha BeAv]]) <ref> Shulchan Aruch 551:2, based on gemara Yevamot 43b, Yalkut Yosef (Moadim, 5748 edition, pg 554, Chazon Ovadyah (Arba Taaniyot pg 140), Sh"t Yabia Omer OC 6:43, Sh"t Yechave Daat 1:36, Sh"t Or Litzion 3:25:1 </ref> and some have the custom not to get married the entire three weeks. <ref> Ben Ish Chai Parashat Devarim Halacha 4 based on the Shyarei Knesset Hagedola, Sdei Chemed 6 Marechet Bein Hametzarim 1:10,  [http://www.dailyhalacha.com/displayRead.asp?readID=946 Rabbi Mansour on DailyHalacha.com] says that this is the Syrian minhag.  </ref>  

# Some say that it is permitted for an Ashkenazi to attend a sefardi wedding before [[Rosh Chodesh]] Av, and they may even dance at the wedding. <ref> Nitei Gavriel Bein Hametzarim vol. 1, 14:10, Teshuvot Vihanhagot 4:128 </ref> Others hold that it is forbidden. <ref>Rivevot Ephraim 6:289</ref>

# Technically, it is permitted to get married on Motzaei [[Tisha BeAv]], but some have the custom not to. If one is unsure what his custom is, he can be lenient and rely on the ikar hadin that it is permitted. <ref> Sh"t Yabia Omer 2:23:16, Sh"t Yechave Daat 5:41. </ref>

# It is permitted to become engaged or write tenaim during the [[Nine Days]], and even on [[Tisha BeAv]] itself as long as there is no meal to celebrate or music and dancing.  <ref> Shulchan Aruch 551:2 with Magen Avraham 551:10, and Mishna Brurah 551:16 and 19, Tur 551 in the name of Rav Nissim, Kitzur Shulchan Aruch 122:1, Pri Megadim Eshel Avraham 551:10, Baer Heitev 551:11, Moed Likol Chai 9:18, Ben Ish Chai Parashat Devarim 1:5, Chayei Adam 133:8, Aruch Hashulchan 551:8, Yalkut Yosef Moadim page 553. <br />

However, the Tzitz Eliezer (13:60) notes that many Jews refrain from doing so on Tisha B'Av. In addition, the Ben Ish Chai (Devarim: Halacha 4) writes that in Baghdad, they would not get engaged during the nine days between Rosh Chodesh Av and Tisha B'Av. He says further that it is preferred not to get engaged at all during the "Three Weeks." </ref> Until [[Rosh Chodesh]], one is allowed to celebrate the engagement with a festive meal but without dancing. <ref> Mishna Brurah 551:19 </ref>  

# The chattan and kallah to wear Shabbat clothing to their engagement party. <ref> Halichos Shlomo Moadim 2:14:4 </ref>  

# Some poskim allow buying the engagement ring during the nine days<ref>Rav Shlomo Zalman Auerbach in Shalmei Simcha page 61 </ref>, while others are strict unless there will be a financial loss.<ref> Igros Moshe E.H. 4:84 </ref>

# According to Ashkenazim it’s forbidden to cut one’s hair for the entire three weeks, however, according to Sephardim one can cut hair until the week of [[Tisha BeAv]]. <Ref> The Gemara in Taanit 26b says that one shouldn’t cut one’s hair the week of [[Tisha BeAv]]. This Gemara is brought as Halacha by the Rambam (Taaniot 5:6). The Ramban (Torat HaAdam ([[Aveilut]] Yishana pg 346) explains that this prohibition applies to all hair on the body except the mustache if it interferes with eating. The Tur and S”A 551:3,12-13 rule like the Ramban that during the week of [[Tisha BeAv]] one is forbidden to cut any hair on one’s body except if there’s facial hair interfering with eating. Chazon Ovadyah (Arba Taniyot pg 158) and Ben Ish Chai Devarim 12 write that this is Sephardic custom. However, Darkei Moshe 551:5 and Rama 551:4 rules that Ashkenazim should be strict not to cut hair all three weeks like the Sefer Minhagim (pg 74). Levush 3, Chayei Adam 133:8, Mishna Brurah 551:82, Aruch Hashulchan 551:31, Kitzur Shulchan Aruch 122:3. Aruch Hashulchan 551:16 says the reason for this is that if we were allowed to get haircuts until [[Rosh Chodesh]] Av it would not be clear that we grew our hair for [[mourning]], therefore we stop cutting it for the entire three weeks. </ref> One should wait until after [[chatzot]] on the tenth of Av to get a haircut. <ref> Aruch Hashulchan 551:16. </ref>  

# For Sephardim it’s permitted to take a haircut during the three weeks even a Sephardic Yeshiva Bachur in a Ashkenazi Yeshiva <Ref>Sh”t Yechave Daat 4:36, 3:39, Sh”t Yabia Omer 3:31:5, Yalkut Yosef (Kitzur S”A 551(2):11) </ref> however, it’s preferable to be strict not to cut the entire three weeks. <Ref>Chazon Ovadyah (Arba Taniyot pg 158-9) </ref>

# The father of a baby boy, the sandak, and the mohel can all cut their hair on the day of a baby's [[brit milah]]. <ref> Shaar Hatziyun 551:4 quoting the Chatam Sofer 158, Kitzur Shulchan Aruch 122:15, Kaf ha-Chayim 551:10, Pitchei [[Teshuvah]] 551:1, She’arim Metzuyanim b'Halachah 122:16. Baer Heitev 551:3 is stringent.  </ref>  

# It is forbidden to take a haircut for a bar mitzva. <ref> Rav Moshe Feinstein quoted in Moadei Yeshurun page 128. Rivevot Ephraim 1:337, 2:155:20, Nitei Gavriel 20:6 allow for a bar mitzva boy to get a haircut until the week of [[Tisha BeAv]]. </ref>  

# Some say if one’s hair is so long that it is a chatzitzah for [[tefillin]] then one is permitted to get a haircut. <ref> Shalmei Moed page 476, Nitei Gavriel 19:7 </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. see Igros Moshe Choshen Mishpat 93. see also See also Halichos Shlomo Moadim vol. 2 page 414 </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 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, </ref>

# The poskim debate if one can trim his eyebrows during the three weeks.<ref> Rav Moshe Feinstein (quoted in Nitei Gavriel Bein Hametzarim pg. 130) says that may not do so during the three weeks  either. Rav Shlomo Zalman Auerbach (Halichot Shlomo vol. 2: pg. 414 disagrees and permits it. Devar Halachah 9, Shalmei Moed page 477 agrees </ref>

# A woman who needs to cut her hair in order to get married, all the more so if she's already engaged, or if a woman has the custom to cut her hair before going to the mikveh, it's permissible to do so during the three weeks. <ref>Chazon Ovadyah (Arba Taniyot pg 163), Shalmei Moed (pg 477), Iggerot Moshe YD 2:137, Halichot Shelomo 3:14, Devar Halachah 10, Shalmei Moed Perek 89   </ref>

# If a woman’s hair is growing so long that it is becoming difficult for her to keep the hair under the head covering, she can cut it during the three weeks. <ref> Mishnah Brurah 551:79, Rivevot Ephraim 8:178 </ref>  

# Women may get their sheitels cut or styled during the three weeks, as this is not considered to be their hair, but their clothing. <ref> Nitei Gavriel Bein Hamitzarim pg. 139 </ref>

# There is a general prohibition of [[shaving]] during the three weeks just like hair cuts, however, there are several situations which may warrant [[shaving]] which include a person who shaves everyday, [[shaving]] for work, and [[shaving]] for Kavod [[Shabbat]]. As each one of these is a dispute and unclear if it is totally permissible, a person should follow his father’s minhag or ask his local Rabbi for guidance. <ref>  

Since S”A 551:12 rules that it’s forbidden to cut any hair on one’s body during the week of [[Tisha BeAv]] as a din from the Gemara it would seem clear that it’s forbidden to shave during the week of [[Tisha BeAv]]. Additionally, Ashkenazim who follow the Rama shouldn’t be able to shave during the entire three weeks as Rama 551:4 writes that the minhagim of the week of [[Tisha BeAv]] apply to the entire three weeks. However, there are several leniencies in the Achronim.             

* (1) [[Shaving]] Regularly: Magen Avraham 551:14 explains that the reason the Rama is strict by cutting hair all three week and is lenient by washing clothes (that it should only begin from [[Rosh Chodesh]] Av) is because it wasn’t common to cut hair every week. This Magen Avraham is brought by the Achronim including the Chaye Adam 133:17, and Mishna Brurah 551:32. Additionally, Aruch HaShulchan 551:16 explains that it takes 3 weeks of not cutting hair to make it recognizable that one is in [[mourning]]. Based on this, Shearim Metzuyanim BeHalacha 122:5 says that those who usually shave every 2-3 days should be able to shave since for them it’s just like washing clothes. Rav Ovadyah in Chazon Ovadyah (Vol Arba Taniot pg 162) based on this M”A says that seemingly, Ashkenazim should be allowed to shave for Kavod [[Shabbat]] prior to the week of [[Tisha BeAv]]. However, Sh”t Shaar Zekenim pg 88a (quoted by Kaf HaChaim 551:65), Shivilei Dovid 551:4, and Rav Vozner in Sh”t Shevet HaLevi 10:81:3 reject this leniency based on the minhag to be strict for all circumstances.            

* (2) Uncomfortable: (a) Rabbi Elazar Melamed in Peninei Halacha (zmanim pg 154-5) writes that if a person shaves everyday it’s very uncomfortable not to shave and it’s similar to S”A 551:13 that permits [[shaving]] a moustache that interferes with eating. (b)Rav Soloveitchik (quoted by Nefesh HaRav, Rav Schachter pg 191 and Shiurei Harav Al Inyanei [[Aveilut]] V'Tisha B'Av, pages 20-21 compared the three weeks to the [[Aveilut]] of a year, the week of [[Tisha BeAv]] (or according to Ashkenazim, from [[Rosh Chodesh]]) compares to the [[Aveilut]] of Shloshim, and [[Tisha BeAv]] itself is like [[Aveilut]] of [[Shiva]]. Accordingly, Rav Schachter writes that one who regularly shaves every day would be allowed to shave everyday until [[Rosh Chodesh]] Av. (Rav Schachter supports this comparison from Sh”t Panim Meirot 3:37e, and goes so far as to question Sh”t Igrot Moshe Y”D 2:137 who compares the week of [[Tisha BeAv]] to [[Aveilut]] of [[Shiva]].)          

* (3) [[Shaving]] Specifically: Seemingly, from S”A 551:12 all bodily hair can’t be cut including [[shaving]] a beard. However, Sh”t Chatam Sofer Y”D 348 s.v. VeIy Galach writes that the entire prohibition only applies to cutting one’s hair but the poskim never spoke about [[shaving]] facial hair. This chiluk is also made by the Sh”t Nodeh BeYehuda O”C 14. Shearim Metsuyanim BeHalacha 122:5 brings these achronim as halacha for someone who needs to shave for work.  

* (4) Monetary loss: (a)Sh”t Maharam Shik Y”D 371 writes that there is what to defend those who it’s difficult to do business with important people without [[shaving]] and during the year they regularly shave every 2-3 days to continue in the three weeks until the week of [[Tisha BeAv]]. (b) Sh”t Igrot Moshe C”M 1:93, O”C 4:102, 5:24:9 writes that by losing a business deal or customers that will affect one’s income after [[Tisha BeAv]], one can shave until the week of [[Tisha BeAv]], but during the week of [[Tisha BeAv]] itself it’s only permissible to shave if one will not be able to make an income after [[Tisha BeAv]] or without working one needs to borrow money and it’s difficult to find someone to borrow from). (c) Maadenei Shlomo pg 51 brings Rav Shlomo Zalman Auerbach who says that if there’s a chance you’ll lose your job you can shave (even during the week of [[Tisha BeAv]]). Halichot Shlomo pg 414 brings Rav Shlomo Zalman Auerbach who says that it’s permissible for a person who is  in danger of losing a lot of money or his job may shave during the three weeks. (d)Shearim Metsuyanim BeHalacha brings the Taz 551:1 (brought by Mishna Brurah 551:12) that says nowadays we don’t decrease our business activity during this time since we have to pay government taxes and all income is included in our [[Parnasa]] and therefore here too if there’s a chance of losing [[Parnasa]] that can be considered a concern of loss of money.

* <div id="shavingforkavodshabbos"></div> (4) Kavod [[Shabbat]]: (a) Magen Avraham 551:14 and Mishna Brurah 551:32 write that the prohibition of cutting hair applies even for Kavod [[Shabbat]] (unlike [[laundering]] which is relaxed for Kavod [[Shabbat]] for someone who doesn't have other clothes, because people don't cut their hair either way weekly). Yet, Pri Megadim (A”A 551:14) writes that according to Rama one can shave in honor of [[Shabbat]] until [[Rosh Chodesh]] Av. However, Mateh Yehuda 551:4 writes that even in honor of [[Shabbat]] one can’t shave during the three weeks. (b) On this dispute, Kaf HaChaim 551:66 writes that in this regard in depends on the minhag of the place (to follow the Pri Megadim or not), and Rabbi Moshe Karp in Hilchot UMinhagei Ben HaMeysarim (pg 25) writes that the Pri Megadim was more in line with minhag Ashkenaz than the Mateh Yehuda and there’s a lot to rely on to follow Pri Megadim. (c) Even on the original position of the Magen Avraham, the Hagahot Rabbi Akiva Eiger and Beiur Halacha 551:3 s.v. VeChen (based on Tosfot Tanit and the Yerushalmi) argue that cutting hair should be permissible for Kavod [[Shabbat]] even for [[Shabbat]] Chazon. [However, the Rishonim themselves don’t all agree with Tosfot including the Kol Bo (quoted in Bet Yosef 551:4) who wouldn’t shave before [[Shabbat]] chazon and the Bet Yosef (who argues on Tosfot that it’s impossible to think that it’s permissible to cut hair on [[Tisha BeAv]] for Kavod [[Shabbat]]).] (d) Ashkenazim: Sh”t Ner Ezra (vol 2 pg 155-8) concludes that one can be lenient to shave for Kavod [[Shabbat]] and quotes Rav Aharon Lichtenstein who agrees. [http://www.torah.org/advanced/weekly-halacha/5762/pinchas.html Weekly Parsha Halacha by Rabbi Neustadt] writes that since many do shave regularly (more than once a week) there is a basis for the lenient minhag (based on the logic of the Magen Avraham). Nonetheless, the Shemirat [[Shabbat]] KeHilchata 42:52 writes simply like the Mishna Brurah not to shave during the three weeks even for Kavod [[Shabbat]]. (e)Sephardim: Rav Ovadyah Yosef (Sh"t Yechave Daat 3:39, Sh”t Yabia Omer 3:31:5; Chazon Ovadyah pg 162) writes that there is what to rely on to shave Friday of [[Shabbat]] Chazon if ones beard is uncomfortable, and certainly there’s what to rely on for Ashkenazim to shave for Kavod [[Shabbat]] during the rest of the three weeks. (e) Someone in doubt: Rabbi Rabinowitz (quoted in Peninei Halacha by 156) says that a person should follow the minhag of his father so as not to appear more lenient or strict that his father. </ref>

# A mourner who completed his [[mourning]] period during the Three Weeks, may take a haircut and a shave until [[Rosh Chodesh]]. <ref> Mishna Brurah 551:87, Kitzur Shulchan Aruch 122:14 </ref>  

# Women may shave their legs if necessary. <ref> Rav Moshe Feinstein quoted in Moadei Yeshurun page 128 note 9, Kitzur Hilchot Bein hametzarim page 4. </ref>

# Dancing is forbidden during the three weeks. <Ref> Magen Avraham 551:10 says that it is forbidden to dance during the three weeks. This is brought as Halacha in the Achronim including Eliya Rabba 551:6, Baer Hetiev 551:11, Mishna Brurah 551:16, Yalkut Yosef (Moadim pg 560, Kitzur S”A 551:9), and Chazon Ovadyah (Arba Taaniyot pg 149). </ref>

# Many hold that it is permissible to swim during the three weeks except in dangerous waters until the [[nine days]] (from [[Rosh Chodesh]] Av). <ref> Sh"t Teshuvot VeHanhagot 2:263, Piskei Teshuvot 551:46 [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, 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 Iggerot Moshe Even Haezer 4:84 who says even during the [[nine days]] if one is sweating or dirty and wants to wash off it's 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. Yechave Daat 1:38 says that sephardim are permitted to swim throughout the three weeks, [[nine days]], and week of [[Tisha BeAv]] but ashkenazim who follow the Rama should not. [http://www.dailyhalacha.com/displayRead.asp?readID=2181 Rabbi Eli Mansour] says the syrian minhag is not to swim during the week in which [[Tisha BeAv]] falls out. </ref>

# Some stop bathing and showering for the week of [[Tisha BeAv]]  and some start already from the [[nine days]]. <ref> Rambam Hilchot Taaniot 5:6 says from the week of and the Mordechai Taanit 639 says from [[Rosh Chodesh]] Av. Both opinions are quoted in Shulchan Aruch 551:16. Kaf Hachayim 551:186 says to follow whatever the custom of the place where you are living. Yechave Daat 1:38 says that the sephardic custom is that one is permitted to shower in cold water throughout and only has to stop using hot water for the week of [[Tisha BeAv]]. </ref> For [[Shabbat Chazon]], some poskim permit washing the whole body with hot water, <ref> Yechave Daat 1:38 </ref>

# Some poskim permit washing or showering to remove dirt or sweat. <ref> Aruch Hashulchan 551:37 </ref>  

# Men who have the custom to use the mikveh daily can continue to use a cold mikveh during the week of [[Tisha BeAv]] even according to the custom that people wouldn't swim or shower. <ref> Kaf Hachayim 551:190, Ben Ish Chai Devarim 16, Yechave Daat 1:38 </ref>

# One should refrain from making a [[Shehecheyanu]] during the Ben Hamitzarim. <Ref> S”A 551:17 based on Maharil 31 writes that one should refrain from saying [[Shehecheyanu]] during Ben HaMeysarim. The Magen Avraham 551:42 explains that the reason not to make [[Shehecheyanu]] is because the three weeks is a time of tragedy for Klal Yisrael and it’s improper to have extra joy. However, the Gra s.v. VeNohagin understands the practice as based on [[Aveilut]] and therefore argues that this is only an extra chumra and one is allowed to make [[Shehecheyanu]] (just like a mourner can make a [[Shehecheyanu]] as in [[Brachot]] 59b). The Taz 551:17 agrees to be lenient based on the concern that perhaps if you don’t make the Bracha now you may not be able after the Ben HaMeysarim. Mishna Brurah 551:98 concludes that one shouldn’t be lenient except on [[Shabbat]]. Yalkut Yosef 551:12 rules like Shulchan Aruch that one should refrain from making [[Shehecheyanu]] during the three weeks. </ref>

# However, a pregnant woman or a sick person is permitted to eat new fruit. <Ref> Mishna Brurah 551:99, Yalkut Yosef 551:13 </ref>

# On [[Shabbat]] one may make [[Shehecheyanu]]. <Ref> Sefer Chasidim 840, Mateh Moshe 697, Yosef Ometz 861, Magen Avraham 551:21,42, Chaye Adam 133:8, Kitzur Shulchan Aruch 122:2, Sh"t Yechave Daat 1:37 permit making [[Shehecheyanu]] on [[Shabbat]]. However, the Magen Avraham 551:42 quotes the Kitvei HaArizal who is machmir even on [[Shabbat]]. Mishna Brurah 551:98 concludes that one can be lenient regarding making [[Shehecheyanu]] on [[Shabbat]] since there’s some are lenient on [[shechiyanu]] during all of the three weeks and there’s some who specifically permit [[Shabbat]]. </ref>  

# On [[Shabbat]] Chazon one shouldn’t wear new clothes. <Ref> Eliyah Rabba 551:17 in name of Madenei [[Yom Tov]] that one should wear new clothes even on [[Shabbat]] during the three weeks because wearing new clothes has a special aspect of happiness (greater than eating a new fruit). This is also the opinion of the Chaye Adam 133:14, Derech HaChaim 551:6 and Kitzur Shulchan Aruch 122:2 not to wear new clothes all three weeks including [[Shabbat]]. However, Aruch HaShulchan 551:38 writes that one can make [[Shehecheyanu]] before [[Rosh Chodesh]] Av and afterwards one shouldn’t make [[Shehecheyanu]] even on [[Shabbat]] Chazon. Additionally, Mishna Brurah 551:45 writes that even those who are lenient to make [[Shehecheyanu]] on [[Shabbat]] will agree to be strict on [[Shabbat]] Chazon not to wear new clothes (which has a special element of happiness that a new fruit doesn’t have). Sh”t Yechave Daat 1:37 and Torat HaMoadim 5:7 concurs to the opinion of Mishna Brurah. </ref>

# One shouldn’t make a [[Shehecheyanu]] on the night of [[Shiva Asar BeTamuz]], however, is there’s great need, there’s what to rely on. <Ref> Sh”t Sh”t Chaim Shal 1:24, Kaf HaChaim 551:207, Sdei Chemed 5:page 277, Beiur Halacha 551:2 and Ikrei HaDaat O”C 27:9 write that one shouldn’t say [[Shehecheyanu]] on the night of [[Shiva Asar BeTamuz]]. However, Nechamat Yisrael (pg 40) permits in case of great need based on Sh”t Igrot Moshe O”C 1:168 (so is explicit in Sh”t Igrot Moshe O”C 3:100) and Mishnat Yacov (pg 168) permits [[Shehecheyanu]] at night even without any need. </ref>

# A person should recite a [[Shehecheyanu]] upon the birth of a baby girl during the three weeks because that Bracha can't wait until after the three weeks. <ref> Nitei Gavriel 17:19, Avnei Yushfei 5:80 based on Maharil 31 who says the restriction of saying [[shehecheyanu]] is only on a beracha that can wait until after. </ref>Similarly, at a [[Pidyon HaBen]] one should make a [[Shehecheyanu]] even during the three weeks. <ref>Nitei Gavriel 17:20 </ref>

# One may say the Bracha of HaTov VeHaMeitiv during the three weeks.<ref>Nitei Gavriel 17:22, Shaare [[Teshuvah]] 551:10, Moed Likol Chai 9:24, Machazik Beracha 551:10, Rav Chaim Kanievsky quoted in Nechamas Yisroel page 45:footnote 14, Rivevot Ephraim 4:135:2, 7:58, 234, Avnei Yushfe 5:81 quoting Rav Wosner, Ohr Litziyin 3:25:4 </ref>

# 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>

# The Ashkenazic and Sephardic custom is to refrain from meat, poultry, and wine during the [[nine days]]. Ashkenazim include [[Rosh Chodesh]] in this prohibition, while Sephardim are lenient regarding the day of [[Rosh Chodesh]] itself and some Sephardim are strict. <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 BeAv]], 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 Mishna in Taanit 26b the Gemara 30a discuss the prohibition of eating meat during the seudat hamafseket prior to [[Tisha BeAv]]. 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 BeAv]], and some don't eat from [[rosh chodesh]] av and onward. Shulchan Aruch 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. 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). This is also written in the [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Weekly Halacha by Rabbi Neustadt]. 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]], however, on [[Rosh Chodesh]] the minhag is to be lenient, however, 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>

# 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 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 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>

# 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>  

# 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 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>

# One is permitted to eat food that was cooked in meat pots, as long as not 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. 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>

# 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). See also the topic of mistakenly making a Bracha on food on a fast day at [[Fast_Days#Other_Halachas_of_fast_days]]. </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 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 Bein 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>

# 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>

# The sephardic custom is 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>

# 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>

# 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>

# 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>

# A jewish laundromat that would have no money otherwise may wash non-Jews' clothing during this time. <ref> Mishna Brurah 551:43 </ref>  

# Undergarments which are designed to absorb sweat may be worn freshly-laundered. <ref> [http://halachayomit.co.il/EnglishDisplayRead.asp?readID=2087 Rav Ovadia Yosef on halachayomit.co.il] </ref>

# One is permitted to shine their shoes for Kavod of [[Shabbat]] even during the week of Tisha B'av. <ref> Iggerot Moshe 3:80, Yabea Omer OC 3:31 </ref>

# 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 122:5. Magen Avraham 551:13 permits cutting nails even during the week of. </ref>

# 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>

# A mohel is permitted to cut his nails in order to perform a [[Brit Milah]]. <ref> Kaf Hachaim 551:49 </ref>

# A women going to the mikveh may cut her nails. <ref> Mishna Brurah 551:20 </ref>  

# The custom is to read three tragic haftarot during the three weeks followed by 7 consolation haftarot. <ref> Shulchan Aruch 428:8, Kitzur Shulchan Aruch 122:6 </ref>  

# On the [[shabbat]] prior to [[Tisha BeAv]], [[Shabbat Chazon]], we read Isaiah Perek 1:1-27 and is the final of the three tragic haftarot.

# Is it permissible to shave during the 3 weeks for Kavod [[Shabbos]]? [[#shavingforkavodshabbos| See above]]

* [http://www.yutorah.org/lectures/lecture.cfm/838353/Rabbi_Ezra_Schwartz/Halachos_of_Three_Weeks Halachos of Three Weeks] by Rabbi Ezra Schwartz

* [http://www.yutorah.org/lectures/lecture.cfm/714866/Rabbi_Yaakov_B_Neuburger/Halachas_of_the_Three_Weeks_and_Nine_days_-_Shiur_for_Women Halachas of the Three Weeks and Nine days - Shiur for Women] by Rabbi Yaakov Neuberger

* 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

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