The Rama rules in OC 558 that the prohibitions on wine and meat remain in force for only the night of 11 Av. The Mishna Berura (sk 4) notes that this is meant to be specific, and the other prohibitions do not apply immediately following the fast.
Aruch HaShulchan Orach Chayyim 551:11 (writing at the end of the nineteenth century CE) notes that two or three generations prior to his time the custom had changed (amongst the Jews of Lita) such that people wore shabbat clothes on Shabbat Chazon.
He suggests that the reason for this change is that shabbat clothes had become noticeably different from ...
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.
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 ...
Aruch HaShulchan 551:11
ודע שאצלינו יש שנים או שלושה דורות שאין נוהגין כמנהג הזה בשבת חזון,
אלא לובשין כל בגדי שבת. וגדולי הדור שהיו אז הנהיגו כן, באמרם שזהו
כמראים אבילות בשבת בפרהסיא.
It is important to note that for the past two or three generations we
have not been following this minhag [of wearing weekday clothing] on
Shabbos Chazon, ...
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 ...
Rabbi B'tzal'el Stern (B'tzel Hachochma volume 4 number 100) was asked whether a minor's siyum exempts an adult from taanis b'choros.
He cites the Rambam (Hilchos Korban Pesach 5:7) as saying that someone who became an adult between Pesach and Pesach sheni need not offer the korban pesach sheni. The explanation of this Rambam is that, because the Torah says ...
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. ...
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.)
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 ...
Today's HalachaText said that clothing should be worn for at least 30 minutes. I asked them for a source and they said this number came from Rav Elyashiv Ztl.
שוב מצאתי I was looking for something else in Rabbi Simcha Bunim Cohen's Laws of the Three Weeks, and found that he quotes Rav YS Elyashiv there as saying a half an hour (page 85); in a footnote he ...
Shulchan Aruch Orach Chaim 551:17 says:
טוב ליזהר מלומר שהחיינו בין המצרים על פרי או על מלבוש אבל על פדיון הבן אומר ולא יחמיץ המצוה
It is good to avoid saying Shehechianu in the three weeks on a fruit or clothing, but on a Pidyon HaBen he says it and doesn't postpone the Mitzvah.
The Magein Avraham (s.v. ולא יחמץ המצוה) quotes the Maharil as saying ...
The Birkei Yosef 551/6 brings those that permit it to be eaten.
However, the Magen Avraham 551/26, Prei Megadim 551/26, Derech Hachaim 9, Mishneh Berurah 551/56 and the Aruch Hashulchan 551/24, write that it may not be eaten.
I don't know about the minhag of the Sefradim.
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 (...
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 ...
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 ...
Rabbi Daniel Neustat quotes the Yad Efrayim 551:31 and Divrei Yatziv 2:238 as permitting meat for a Seudas Bar Mitzvah on the day of the Bar Mitvzah.
However, for this and all Seudas Mitzvah dispensations, if it is during the week that Tisha B'av falls out, only a minyan plus close relatives may partake of the meat and wine (Mishnah Berurah 551:77). Sha'ar ...
The Aruch Hashulchan 551:28 writes:
ודע שיש שמניחים הסיום מסכת על ימים אלו, כדי לאכול בשר. ודבר מכוער הוא,
דאף על גב דבמועד קטן (ט א) מוכח דמותר לשייר מקצת הגמר לסיום מצוה,
כדאיתא שם בבניין בית המקדש עיין שם, מכל מקום להניח לכתחילה בשביל אכילת
בשר – לא נאה ולא יאה.
ויש שלומדים לכתחלה מסכת כדי לעשות סיום בימים אלו, ודבר זה אפשר, כדי
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).
R' Shlomo Aviner takes a strict approach and writes unequivocally that the answer is no (#17 from the top).
סטנדאפ בבין המצרים
ש: מותר ללכת למופע סטנדאפ?
Standup during the 3 weeks: Q: Is one allowed to go to a standup show?
ת: ודאי אסור. אסור כל השנה בגלל מושב ליצים. ע"ז יח ב. קל וחומר בין המצרים
A: Definitely forbidden. [Going ...
R. Yitzchak Abadi discusses this in a responsum:
Ohr Yitzchak 1:219
ואגב דעסקינן ברחיצה לא אוכל להתאפק מלהעיר על מנהג של הרבה אנשים אשר לא
מתרחצים מר"ח אב עד העשירי בו וחושבים שלרחוץ הוא איסור גמור וגורמים בזה
לנזקי שכנים וחלול ה' העולה על כולנה כי למרבה הצער בימים אלה החום גובר
והזיעה מתרבה והריח נודף וא"א לעמוד גם מחוץ לד' אמותיהם ולפעמים מתכנסים
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:
verses 16 to 19
verses 24 to 27
All other verses are read in sad trop.
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 ...
These questions are dealt with here:
The Shulchan Aruch (OC 551:9) writes that one mustn’t eat meat or drink wine during the nine days. The Rema (OC 551:10) adds that if one has a seudas mitzva during this time then one may partake of wine and meat as such celebrations are incomplete without them. This includes Shabbos meals, a bris seuda, a pidyon haben, ...
The source for those who begin one verse earlier is the Eishel Abraham of Butatach (Siman 138) who explains that this is because the custom is to chant the verse "Eicha Esa Levadi" in the same tune as Megillas Eicha and it is therefore considered a "tochecha" (reproach) and we do not begin an Aliyah negatively. See also the Likutey Maharich (3:52:1) who ...
The Shaarei Teshuva (OC 556) quotes those who require the ill person to recite Havadala "right away after Shabbat", though as Rav Ovadia Yosef (Yechavveh Daat 3:40) explains while citing many sources, this means as soon as they need to eat NOT right away on Saturday night if they can last until later in the day. This is indeed how Rav Yosef rules.