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10

MEAT IS PROHIBITED. FISH IS PERMITTED. Our custom is to abstain from meat and wine during the nine days. It is not our place to rationalize "well this burger is low-quality and this sushi is high-quality ..." before you know it, people would rationalize away the entire custom. Ramban observes that the Torah prohibits exchanging a holy cow for a different ...


7

I was taught as a child to wear several sets of clothing one after another for a short period of time in the days prior to 1 Av, and I've encountered others who follow the same advice, though the time varies (half-hour, 1 hour, 2 hours). As I grew older and became responsible for my own time and personal hygiene, I began running into a problem of not having ...


6

R. Moshe Feinstein zt"l says (Igros Moshe, vol. 5 (Orach Chaim part 3), no. 80) that one may buy them even during the Nine Days, "because it is solely for the purpose of a mitzvah." (By contrast, he says that one should not buy a new tallis during this time, because it is a garment and is subject to the same laws.)


5

The Aruch HaShulchan in OH 551:25 writes, after quoting the Ramo in the question: ומובן ממילא דבעיר גדולה שיש בה תמיד כמה חולאים וכמה יולדות, והרבה חלושי הבריאות – לא שייך להצניע הסכין "And it is understood automatically that in a big city where there always many sick people and many women who have given birth and many weak people -- it is not relevant to ...


5

According to R' Moshe Soloveichik, during the 9 days the level of mourning is as during the Shloshim mourning period. In the time of the Shulchan Aruch part of the mourning process during the Shloshim was not to bathe. As such, The Shulchan Aruch (Orach Chaim 551:16) records a custom practiced by Ashkenazim of not bathing or showering during the Nine Days. ...


5

You do have a good argument, since the reasoning for starting the restrictions from Rosh Chodesh is the ominous month of Av, which has no standing without the sanctification of the Sanhedrin, which was done in the day. However, in these matters everything is according to the custom. The Magen Avraham (O.C. 551:26) indicates that it starts at night. ...


5

Seth, all of the detailed laws regarding when you don't have to worry about listening to music and when you do are really just applications of a single broader law: When Av comes around, we restrict our joy. Actions that are done for joy are improper. If they are done for other reasons, thats OK. For example, building for joy is prohibited. So I can't ...


4

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. In some places it is customary for a minor, if one is present, to drink the wine. The minor who serves the purpose should be a boy beyond the age of chinuch but who is not yet old enough to ...


4

It's certainly worse than giving it to a gentile laundry to do which is forbidden by the Rema in 551:3. Although the MB there (sk 34) saying it's because of minhag is going on the MA who extends the halacha to one whose intention is for the launderer to clean it after Tisha B'Av, the mashmaos is going on both (it's the same action/issur).


4

By asking about Shavu'a sheChal Bo, I assume you are looking for a Sephardi perspective. Maran writes (Shulchan Aruch OC 551:10): ומותר לשתות יין הבדלה וברכת המזון.‏ It is permitted to drink the wine of Havdalah and Birkat haMazon. The Rama there notes the Ashkenazi practice of refraining from drinking both of those and instead letting a child ...


4

Supplementing, not supplanting, SethJ's good answer, I've known people to put their clothes on the floor and tread on them. Note, however, that I do not know about the halachic status of this action (whether it suffices for these purposes).


4

The Shulchan Aruch (551:4) rules regarding both the case of Tisha b'Av on Saturday and Tisha b'Av on Sunday that there is no mourning period and some say (Yesh Omrim) that there is mourning the entire preceding week. Generally when the Shulchan Aruch quotes two opinions and only the latter is prefaced by 'some say', the halacha follows the former opinion ...


4

It seems you are asking if "freshly laundered" means not worn since the last time they were laundered or if it means that they just came out of the laundry recently (time-wise). Obviously, the phrase "freshly laundered" doesn't show up in the Shulchan Aruch, but looking at what he does say (OC 551:3): וכן המכובסים מקודם, בין ללבוש בין להציע בהם המטה‏ ...


4

It seems that both reasons are applicable. See Rama in Shulchan Aruch 551:16 which says that bathing for pleasure is prohibited. See Shulchan Aruch 551:1 and 551:18 which says that when the month of av comes in the more one should be careful and then says later on that certain parts of the day are more dangerous(see Mishna Brurah on 551:18). The Medrash ...


4

The Rama writes meat and wine by a seudas mitzvah davka and the food can only be eaten in the room of the siyum(Mishna Brurah 551:75).It seems that meat and wine are the only exception and it only applies during the seudah,not the rest of the day. It should be noted that planning a siyum to davka come out during the nine days is not so pashut,even though ...


3

A s'udas mitzva can put aside the other sad customs! Well, no, the s'uda can't, perhaps, but that's because a s'uda has nothing to do with cutting hair or the like. But a mitzva can! Someone making a b'ris wears nice clothes even during the nine days (Rama 551:1) and possibly even shaves (MB :5). And we launder (Rama :3) or make clothes for a mitzva, the ...


3

The Aruch HaShulchan writes (551:36): ודע שבדורינו התחילו לזלזל ברחיצה בחמין בערב שבת חזון, ומרגלא בפומייהו: שמי שרוחץ כל ערב שבת – רשאי גם בשבת זו. ואינו כן, שהרי רבינו הרמ"א לא התיר רק חפיפת הראש, כמו שכתבתי. ותמיד היו המרחצאות נעולים בערב שבת חזון. וזה לא כביר התחילו לזלזל, ועתידים ליתן את הדין. ופשוט הוא דלרפואה – מותר לרחוץ בחמין, אפילו בערב תשעה באב. ...


3

this issue depends on whether you are sefardi or ashkenazi. although a minority opinion holds that if one always has a meaty rosh chodesh seuda then he may do so on rosh chodesh av as well, however the vast majority of poskim - including the chayei adam (133,15) and mishna brura (551, 58) rule that one may not have meat on rosh chodesh itself. yet, even the ...


3

The Mechaber (551:3) debates whether cleaning with plain water is forbidden. He only forbids because our water cleans well, unlike that of Bavel. Dry vacuuming is a far cry from laundering. This must have been a misunderstanding on the part of the second party.


3

The book שערי נחמה (page נ"ה section ט) says the following verses are the ones which are read in regular (non-sad) trop, according to the custom of the yeshivot (the ashkenazi ones, I assume) in Eretz Yisrael: verse 1 verses 16 to 19 verses 24 to 27 All other verses are read in sad trop.


3

Sefer HaToda'ah, authored by R' Eliyahu Ki Tov says in (part 2, page 374): ‫וכבר נתפשט המגהג שלא לאכול אפילו תבשיל שנתבשל‬ ‫בו בשר. אבל מותר לאכול תבשיל שיתבשל בקדרה של בשר.‬‏ The custom to not eat even a cooked item that has been cooked with meat has already become popular. But it is permissible to eat a cooked item that was cooked in a meat ...


3

Certainly. At least one shabbos will occur during the Nine Days, and meat is permitted for consumption then. Until refrigeration was invented, eating meat on Shabbos meant -- well yes they had other preservation methods, but most likely people would be buying it during the Nine Days too. Similarly someone could be making a seudas mitzva and permitted to ...


2

This issue depends on whether you are sefardi or ashkenazi. Although a minority opinion holds that if one always has a meaty rosh chodesh seuda (meal) then he may do so on rosh chodesh av as well, the vast majority of poskim — including the chayei adam (133,15) and mishna brura (551, 58) — rule that one may not have meat on rosh chodesh itself; they hold the ...


2

Sefardim, following the Mechaber, don't start the mourning period until the week of Tisha B'av, and Rosh Chodesh Av is never in the week of Tisha B'av. Hence they would have no problem with eating meat on Rosh Chodesh Av. Ashkenazim, following the Rema, start the mourning period on Rosh Chodesh (hence "The Nine Days") and therefore don't eat meat on Rosh ...


2

I found it on the Lakewood scoop: The reasoning for Ashkenazim is: The Maharil and the Seder HaYom (from the times of the Arizal) both say that we do not eat meat even for the Seudas Rosh Chodesh. The reason, says the Seder HaYom is that we eat meat on Rosh Chodesh because, as the first day of the new month, it is a day of Simcha. Not so Rosh Chodesh Av ...


2

I found that somone adresses a similar question Here they asked Reb Dovid Feinstein who said you can wash on wax the floor during the Nine Days but it seems Reb Shmuel Kaminetzky disagrees!? the same might apply here? The Question is 4th one the scanned in questions.


2

The Baal HaTanya writes in his Shulchan Aruch (295:4): נוהגים שהש"ץ מבדיל בבית הכנסת על היין כדי להוציא מי שאין לו יין בביתו להבדיל עליו(וישתה מהכוס בעצמו אם נתכוין לצאת ידי חובתו בהבדלה זו או ישקה ממנו לאחר שנתכוין לצאת ידי חובתו אבל אם משקה ממנו לתינוקות אין שום אדם יכול לצאת ידי חובתו בהבדלה זו כיון שלא שתה מהכוס אדם שיוצא ידי חובתו בהבדלה זו):‏ ...


2

Per Shulchan Aruch HaRav Orach Chaim 260 One should not take a haircut on Rosh Chodesh, even if it comes out on Friday and the haircut will be taken in honor of the Shabbat. However Rabbi Monsour says that a Sephardi may take a haircut on Rosh Chodesh


2

An oral ruling of Rabbi Moshe Feinstein (recorded in Moadei Yeshurun pg 131 paragraph 8) states: One who extends the observance of Shabbos by accepting it earlier on Friday or keeping it longer Saturday night, may eat meat and drink wine or grape juice during the extended period. The footnote there (#62) references the oral ruling as well as one of ...


2

The Ohr Somayach website says the following: While wearing new clothing that doesn’t require the blessing “sh’hecheyanu” is permitted until the 1st of Av, during the nine days it is prohibited even on Shabbat. I think it is reasonable to classify a tie as clothing over which we do not make “sh’hecheyanu”.



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