Explaining the Laws of the Three Weeks

The three-week period between Shiva Asar B’Tammuz and Tisha B’Av is kept by Klal Yisrael as a time of mourning. In this article, we will review and explain the halachos that apply during the Three Weeks. In a subsequent article, we hope to review the halachos that apply during the Nine Days that begin with Rosh Chodesh Av.


The Mishnah (Ta’anis 26) teaches that five tragic events occurred on the 17th day of Tammuz:

1.      The luchos (tablets) containing the Aseres Hadibros were destroyed.

2.      The daily korbanos offered in the First Beis Hamikdash were stopped (see Rambam, Hilchos Ta’anis 5:2).

3.      The walls of the city of Yerushalayim were breached, leading to the destruction of the Second Beis Hamikdash (Ta’anis 28b).

4.      The wicked Apostomus, a Greek officer, burned the Torah near a bridge in Eretz Yisrael, during the period of the second Beis Hamikdash (see Talmud Yerushalmi and Tiferes Yisrael).

5.      An idol was placed inside the Beis Hamikdash. According to Rashi, this was done by the evil King Menashe. Others explain that this incident occurred during the Second Beis Hamikdash time period (Rambam, Hilchos Ta’anis 5:2). These two interpretations reflect two opinions recorded in the Talmud Yerushalmi.

To commemorate these tragic events, the Jewish people observe the 17th of Tammuz as a fast day (see Rosh Hoshanah 18b; Rambam, Hilchos Ta’anis 5:1-4). In addition, the custom developed to observe some mourning practices from this day until Tisha B’Av. This three-week season is referred to by the Midrash Rabbah (Eicha 1:3) as the period of Bein Hametzarim.

It is noteworthy that neither the Mishnah nor the Gemara associate any mourning practices with the Bein Hametzarim period. Rather, the Mishnah mentions that the mourning of the Tisha B’Av season begins on Rosh Chodesh Av by “decreasing simcha” (Ta’anis 26b). The Mishnah does not explain what activities are curtailed in order to decrease simcha.

The Gemara (Yevamos 43a, as explained by the Ramban and Tur; cf. Rashi, who understands the Gemara differently) refers to four activities that are prohibited during this period, presumably to manifest this decreasing of simcha:

1.      Business activity is decreased. (There is a dispute among poskim what types of business activity are intended; see Mishnah Berurah 551:11.)

2.      Construction and planting for a simcha are not done (Yerushalmi, Ta’anis, cited by Tosafos, Yevamos 43a s.v. Milisa).

3.      Weddings are not conducted. (An additional reason is cited to forbid weddings during these nine days: since this is not a good season for Jews, one should postpone a wedding to a more auspicious date [Beis Yosef, Orach Chayim 551; Magen Avraham 551:8].)

4.      One may not make a festive meal to celebrate an erusin. This was the approximate equivalent to our making a tenaim or vort to celebrate an engagement. The Gemara permits making the erusin, itself, provided one does not make a festive meal to celebrate it. It is permitted to become engaged during the Nine Days, and even on Tisha B’Av itself (Magen Avraham 551:10; Tur, quoting Rav Nissim; Shulchan Aruch, Orach Chayim 551:2).

Although the Mishnah and Gemara make no mention of beginning the mourning period any earlier than Rosh Chodesh Av, accepted minhag Ashkenaz is to begin the aveilus from the 17th of Tammuz. Thus, the Rema (Darkei Moshe, Orach Chayim 551:5 and Hagahos 551:2) reports that Ashkenazim do not make weddings during the entire period of the Three Weeks, a practice that has become accepted by many Sefardic communities (Knesses Hagedolah; Ben Ish Chai, Parshas Devarim #4). However, many Sefardic communities permit making a wedding until Rosh Chodesh Av, and, under certain circumstances, even later (Shu’t Yabia Omer 6:Orach Chayim #43. See also Sedei Chemed Vol. 5, pg. 279 #14 who states that it depends on the custom of the community.)


It is permitted to celebrate an engagement during the Three Weeks, provided there is no music or dancing (Magen Avraham 551:10). Until Rosh Chodesh, one is allowed to celebrate the engagement with a festive meal (Mishnah Berurah 551:19), but from Rosh Chodesh, one should serve only light refreshments (Magen Avraham 551:10).


Most dancing is prohibited during the Three Weeks (Magen Avraham 551:10; Elyah Rabbah 551:6; Mishnah Berurah 551:16). However, there are authorities who permit dancing at a sheva brachos.


When the 17th of Tammuz falls out during the week, one who chooses to get married on this day should begin the wedding on the daytime of the 16th. There are poskim who contend that this is permitted only under extenuating circumstances (Piskei Teshuvos 551: 7 footnote 51).

When the 17th falls out on Sunday, most poskim prohibit making a wedding on the night of the 17th (Motza’ei Shabbos), since they consider that the period of mourning begins already at night (Shu’t Tzitz Eliezer 10:26). Many poskim contend that the night of the 17th should be treated even more strictly than the Three Weeks; it should be treated with the stringencies of the Nine Days (Elyah Rabbah; Shu’t Chayim Sha’al #24; Biur Halacha 551:2). However, Rav Moshe Feinstein rules that, under extenuating circumstances, it is permitted to schedule a wedding on the Motza’ei Shabbos of the 17th of Tammuz (Shu’t Igros Moshe, Orach Chayim 1:168).


The Mishnah (Ta’anis 26b) rules that it is prohibited to cut one’s hair from the Motza’ei Shabbos preceding Tisha B’Av until Tisha B’Av. (These days are referred to as “shavua shechal bo Tisha B’Av”, the week in which Tisha B’Av falls. We will refer to these days as “the week of Tisha B’Av.”) This includes both shaving one’s beard and getting a haircut (Ran). Thus, according to the takkanah of Chazal, it was permitted to have a haircut or shave up until a few days before Tisha B’Av. However, the Rema notes that the custom among Ashkenazim is that we do not cut our hair during the entire Three Weeks (Darkei Moshe, Orach Chayim 551:5 and Hagahos 551:4).

There are different customs among Sefardim regarding having haircuts during the Three Weeks. Shulchan Aruch, Orach Chayim (551:3) rules that it is prohibited to have a haircut only in the week of Tisha B’Av, as is recorded in the Gemara, and this is the Sefardic practice according to Rav Ovadia Yosef (Shu’t Yechaveh Daas 4:36). However, other Sefardic poskim note that it is dependent on custom (Ben Ish Chai, Parshas Devorim #12)

Rav Ovadia Yosef paskens that Sefardic bachurim learning in an Ashkenazic yeshiva are permitted to shave until Rosh Chodesh. Even though most of the students in the yeshiva follow the Ashkenazic practice of not shaving during the entire Three Weeks, it is permitted for the Sefardim to follow their custom and shave (Shu’t Yechaveh Daas 4:36). Although there is a general rule that a community should follow one halachic practice, this is true when the community has one rav or follows the guidance of one beis din. However, Sefardim and Ashkenazim are considered communities with different rabbonim and batei din; therefore, each community may follow its own halachically accepted practice (Yevamos 14a).

There are a few exceptions to the ruling regarding when Ashkenazim are permitted to shave or get a haircut during the Three Weeks. For example, it is permitted to trim one’s mustache, if it interferes with eating (Ran; Shulchan Aruch, Orach Chayim 551:13).

Shu’t Chasam Sofer (Yoreh Deah #348 s.v. Ve’i golach) rules that a person who shaves every day is permitted to shave on Friday during the Three Weeks, in honor of Shabbos. Furthermore, he also implies that someone who is very uncomfortable because of his beard stubble is permitted to shave during the Three Weeks, except for the week of Tisha B’Av (see She’arim Hametzuyanim Bahalacha 122:5). Both of these rulings are controversial, and one should not rely on them without receiving a pesak from a rav.

Rav Moshe Feinstein permits shaving during the Three Weeks, if someone may lose his job or may lose customers because he does not shave. However, if the only concern is that people will make fun of him, he is not permitted to shave. Rav Moshe Feinstein contends that when the prohibition against shaving is only because of minhag (as it is prior to the week of Tisha B’Av), there is no minhag to prohibit shaving if he will suffer financially as a result. However, if he will suffer only embarrassment or harassment, but no loss of income, he is required to remain unshaven.

In any case, shaving is prohibited during the week of Tisha B’Av not because of minhag but because of takkanas chachomim, which forbids shaving, even if one suffers financial loss (Shu’t Igros Moshe, Choshen Mishpat 1:93 and Orach Chayim 4:102).

If a bris falls out during the Three Weeks, the father of the baby, the mohel and the sandek are permitted to shave or have a haircut (Shu’t Chasam Sofer, Orach Chayim #158). The Chasam Sofer permits a haircut and shave even during the week of Tisha B’Av, whereas other poskim disagree and permit this only until the week of Tisha B’Av (Shu’t Noda Biyehudah 1:28; Sha’arei Teshuvah; Sedei Chemed 5:278:3) or only until Rosh Chodesh (Be’er Heiteiv 551:3).

Some poskim permit a haircut or shave only on the day of the bris itself (Shu’t Noda Biyehudah 1:28). According to some authorities, the kvatter and the sandek me’umad (also called “amidah lebrachos”) are also permitted to shave and have a haircut (She’arim Hametzuyanim Bahalacha, Kuntrus Acharon 120:8, based on Elyah Rabbah 551:27 and Beis Meir, Orach Chayim 551). However, most poskim do not permit them to shave, and restrict the heter of shaving and haircutting in honor of the bris to the mohel, the sandek, and the father of the baby.

Adults may not give children a haircut during the week of Tisha B’Av (Shulchan Aruch, Orach Chayim 551:14). The poskim disagree whether a minor may have a haircut during the part of the Three Weeks before Shabbos Chazon. Some contend that since the prohibition against haircuts during these weeks is only a custom, children are not included (Mishnah Berurah 551:82, quoting Chayei Adam), whereas others rule that children are included (Elyah Rabbah 551:28).

Although some poskim permit scheduling an upsheren (chalakah) during the Three Weeks, if that is when the child’s birthday is, the prevalent practice is to postpone the upsheren until after Tisha B’Av (Piskei Teshuvos 551:44).

Some recent poskim have suggested that a bar mitzvah bachur who needs a haircut may have one during the Three Weeks, as long as it is not during the week of Tisha B’Av. The She’arim Hametzuyanim Bahalacha concludes that it is more acceptable, halachically, for the bar mitzvah to have a haircut the day before he turns bar mitzvah and rely on the opinion that a minor may have a haircut during the Three Weeks, before the week of Tisha B’Av (Kuntrus Acharon 120:8).

The authorities disagree as to whether a woman may have her hair cut during the Three Weeks. Mishnah Berurah rules that a woman may not have her hair cut during the week of Tisha B’Av. He suggests that it may be permitted for her to trim the hair on the temples (Mishnah Berurah 551:79). Many poskim rule that a woman may tweeze her eyebrows and perform similar cosmetic activities, even during the week of Tisha B’Av (see Shu’t Igros Moshe, Yoreh Deah 2:137; Halichos Beisah, Chapter 25, footnote 70).


It is permitted to clip fingernails during the Three Weeks, according to all opinions. There is a dispute whether one can clip nails during the week of Tisha B’Av (Magen Avraham, 551:11 permits, whereas Taz, Orach Chayim 551:13 and Elyah Rabbah 551:7 prohibit).


Playing or listening to music for enjoyment is prohibited during the Three Weeks (Shu’t Igros Moshe, Orach Chayim Vol. 4:21:4). Many poskim prohibit listening even to recorded music (Shu’t Tzitz Eliezer 15:33).

It is permitted to play music for non-Jews for parnasah or to teach music for parnasah, until the week of Tisha B’Av (Biur Halacha to 551:2 s.v. Memaatima, based on Pri Megadim). Similarly, it is permitted to take music lessons that are for parnasah. Some poskim permit taking lessons, if the lessons are not for pleasure and there will be a loss of skill because of the time lost (Shu’t Tzitz Eliezer 16:19). However, the Kaf Hachayim (551:41) writes: “Those who teach music during these days should teach sad songs, and it would be even better if they did not teach any music at all.”


Sedei Chemed discusses this question (Volume 5, page 376:10). He feels that it is permitted, but quotes sources who seem to forbid it, and therefore is inconclusive. It is permitted to sing sad or moving songs, similar to what we sing on Tisha B’Av. Since it is uncertain that it is prohibited, one need not tell someone who is singing that he is doing something halachically wrong.


There are three opinions among the poskim:

1. Shehecheyanu should not be recited during the Three Weeks, even on Shabbos (Arizal);

2. Shehecheyanu should not be recited on weekdays, but may be recited on Shabbos (Sefer Chassidim #840);

3. Shehecheyanu may be recited even on weekdays (Taz and Gra, Orach Chayim 551:17).

Most halachic authorities rule like the middle opinion, permitting shehecheyanu to be recited on Shabbos, but not on weekdays (Magen Avraham, Elyah Rabbah, Chayei Adam; Mishnah Berurah). In general, laws of mourning do not apply on Shabbos. Thus, shehecheyanu may be recited on Shabbos. (Rav Akiva Eiger rules that shehecheyanu may also be recited on Rosh Chodesh.)

An alternative approach to explain this opinion contends that it is a mitzvah to benefit from the world and make a shehecheyanu. Fulfilling this mitzvah supersedes the concern about reciting shehecheyanu during the Three Weeks—but it is appropriate to push it off to Shabbos (Mekor Chessed commentary to Sefer Chassidim #840; based on Yerushalmi at end of Kiddushin).

According to the Ari, the reason for not saying a shehecheyanu is not on account of the mourning, but because it is inappropriate to recite a blessing that we should be rejuvenated to this time, which is a very inauspicious period. This reason not to recite shehecheyanu applies even on Shabbos (Magen Avraham; Shu’t Chayim Sha’al #24).

The Gra contends that no halachic source prohibits a mourner from reciting shehecheyanu. Apparently, he also disagrees with the reason attributed to the Ari.


Most poskim hold that one should not (Shu’t Chayim Sha’al #24; Sedei Chemed Vol. 5, pg. 277; Biur Halacha 551:2). However, Rav Moshe Feinstein contends that the mourning period does not start until morning, implying that one may recite a shehecheyanu at night (Shu’t Igros Moshe, Orach Chayim 1:168).


This depends on the age and maturity of the child. If the child is old enough to appreciate the aveilus that is observed, then we should train him not to say shehecheyanu during the Three Weeks. However, if he or she is not old enough to appreciate the aveilus, but is old enough to recite the shehecheyanu, one may allow him or her to recite the shehecheyanu (Birkei Yosef, Orach Chayim 551:9). There is no need to be concerned that the child is wishing this season to return.

Mishnah Berurah (511:99) permits a pregnant woman or an ill person to eat a new fruit without reciting the shehecheyanu.

According to all opinions, one recites a shehecheyanu when performing the mitzvos of pidyon haben or bris milah (for those who recite a shehecheyanu at a bris). The Rema rules that one may also recite a shehecheyanu on a new fruit that will not be available after Tisha B’Av. Otherwise, one should wait until after Tisha B’Av to eat the fruit or to buy the clothing upon which one would recite shehecheyanu. It is permitted to purchase clothes that do not require a shehecheyanu.


Rav Moshe Feinstein rules that if the car is being purchased for pleasure or convenience, one should wait until after the Three Weeks to buy it. If, however, it is necessary for parnasah, one may purchase it during the Three Weeks, but one should not recite shehecheyanu until after the Three Weeks (Shu’t Igros Moshe, Orach Chayim 3:80). Some poskim permit buying any necessary appliance, such as a refrigerator or washing machine, to replace one that broke during the Three Weeks (Piskei Teshuvos 551:11).


One should not engage in dangerous activities during the Three Weeks (see Shulchan Aruch, Orach Chayim 551:18). For this reason, some do not schedule elective surgery until after Tisha B’Av (Piskei Teshuvos 551:1).

One may bathe, shower, go swimming or go to the beach between the 17th of Tammuz and Rosh Chodesh Av, even if one has not gone swimming yet this season. Although people say that one may not go swimming for the first time during the Three Weeks, there is no halachic source for this practice. It is, therefore, not considered a binding custom, and it is permitted without hataras nedarim (Teshuvos Vehanhagos 2:263).

Some forbid hikes, trips to the beach and other entertaining activities during the Three Weeks (see Sedei Chemed, Vol. 5, pg. 376:10). Some authorities suggest not swimming in dangerous places or in water deeper than one’s height (Teshuvos Vehanhagos 2:263).


The most important aspect of the Three Weeks is to focus on the tremendous loss we suffer because of the destruction of the Beis Hamikdash.Some tzaddikim make a point of reciting tikkun chatzos, wherein we mourn the galus of the Shechina, every night..

Some Sefardic communities in Yerushalayim have the custom to sit on the floor, just after midday, on each day of the Three Weeks, and recite part of tikkun chatzos. To further convey this mood, Yesod Veshoresh Ha’avodah prohibits any laughing and small talk during these weeks, just as a mourner may not engage in laughter or small talk (Sha’ar 9, Chapter 11-12).

Although we may not be on such a spiritual level, we certainly should contemplate the tremendous loss in our spiritual lives without the Beis Hamikdash. Let us pray intently for the restoration of the Beis Hamikdash and the return of the Divine Presence to Yerushalayim, speedily in our days!