Podcasts about Nine days

It is forbidden to sew brand new garments during the Nine Days, starting from Rosh Hodesh Ab. Repairing garments, however, such as mending tears, sewing a patch or sewing a button that had fallen, is allowed. One should not purchase new garments or new shoes during the Nine Days. Before the Nine Days, starting from Shiba Asar Be'Tammuz, it is customary not to wear new garments, as we do not recite the Beracha of "She'hehiyanu" during this somber period, but one may purchase new garments to wear them after Tisha B'Ab. Starting from Rosh Hodesh Ab, however, one should not purchase new garments even if he does not intend to wear them until after Tisha B'Ab. This Halacha applies only to significant articles of clothing. Items such as hosiery, socks and undergarments, the purchase of which does not bring special joy, may be bought during the Nine Days. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that if a garment becomes available at a bargain price during the Nine Days, and the item will be more expensive after Tisha B'Ab, then one may purchase it during the Nine Days. Hacham Bension Abba Shaul (Israel, 1924-1998) ruled that if one's shoes were torn during the Nine Days, he may purchase a new pair. If a person realized before Tisha B'Ab that he does not have footwear for Tisha B'Ab – meaning, shoes or slippers that don't contain leather – then he may buy a pair of shoes to wear on Tisha B'Ab. He may wear them for the first time on Tisha B'Ab, because he wears them for the purpose of mourning, and this does not bring him special joy. If he has other shoes that are permissible for Tisha B'Ab, then he should preferably wear that other pair rather than purchase a new pair. But if he would otherwise need to go barefoot, he may certainly purchase a new pair of shoes. Regardless, Rav Yaakob Haim Sofer (Baghdad-Jerusalem, 1870-1939) writes in Kaf Ha'haim (551:96) that already before Rosh Hodesh Ab, one should make sure that he has suitable shoes for Tisha B'Ab. If somebody makes clothing for a living, he may continue working until the onset of the week of Tisha B'Ab, at which point he must refrain. However, if a tailor is very poor and needs to continue working so he can afford his basic necessities, then he may continue working even during the week of Tisha B'Ab, and, if necessary, even on Tisha B'Ab itself. If somebody owns a factory that manufactures clothing, and he would incur a loss by shutting the factory down during the Nine Days, as he would still be required to pay his employees, he may keep the business running. Even on Tisha B'Ab itself, a person is permitted to work when this is necessary to avoid a substantial financial loss, and so certainly during the Nine Days, one may continue manufacturing new clothing when a considerable loss is at stake. Generally, it is forbidden to knit or embroider during the Nine Days. However, if a woman is learning to knit in order to pursue knitting as a profession and earn a livelihood, then she may knit as part of her training during the Nine Days. Hacham Ovadia Yosef explained that teaching young women skills that they can use to earn a living and support their families is an important Misva – especially if these skills allow them to work from home and thus avoid compromises in Seniut (modesty) that are sometimes made when working outside the home. Therefore, it is entirely permissible to teach these classes during the Nine Days. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) was asked whether girls' summer camps that offer sewing and embroidery as activities may allow these activities to continue during the Nine Days. He replied that given the importance of attracting youngsters to summer programs run under religiously observant auspices, this may be allowed. If even a single knitting class is cancelled, Rav Shlomo Zalman said, it is possible that a girl or several girls will not want to join such a program, and will thus end up participating in programs that are not run in accordance with Halacha and Torah values. Therefore, the knitting activities can proceed as usual during the Nine Days. Women who knit for their emotional wellbeing, such as to keep themselves busy or as a way to effectively handle feelings of anxiety and the like, may knit during the Nine Days. Knitting for Misva purposes is allowed during the Nine Days. It is thus permissible to prepare threads for Sisit. Hacham Ovadia also ruled that if a pillow needs to be sewn to be used at a Berit Mila, this may be done during the Nine Days. Women who spin thread for a living may continue their work during the Nine Days. Producing threads does not bring joy like producing articles of clothing, and so this is permissible.

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Although it is customary to refrain from eating meat during the Nine Days (from the 2 nd of Ab through Tisha B'Ab), Hacham Ovadia Yosef ruled that eating meat is allowed for health purposes. For example, if a physician advised a patient to eat meat for his health, or if a patient is recovering from illness or from a procedure and he wishes to eat meat to make him feel stronger, he may do so. In fact, Hacham Ovadia ruled that since meat during the Nine Days is forbidden by force of custom, and not according to the strict Halacha, there is room to allow anyone who feels a medical need to eat meat to do so. However, Hacham Ovadia cautioned that a healthy person who has no need for meat, but simply wants to eat some meat during the Nine Days, must not do so, and violating this custom without a valid reason constitutes a grievous sin. Additionally, if a patient's medical need can be met by eating fish, then this should be preferred. A pregnant woman who experiences a craving for meat may – and, in fact, must – be given meat, as failing to satisfy a craving for a particular food during pregnancy could endanger the fetus. A woman within thirty days after childbirth, and a woman who is nursing an infant, may eat meat in order to maintain her strength. Hacham Ovadia considered the possibility of allowing even a woman during menstruation to eat meat if she feels the need, as she might be weakened by the loss of blood, though he remained uncertain about this leniency. One who eats meat during the Nine Days for medical reasons does not require Hatarat Nedarim (annulment of vows) before eating meat. Normally, one who discontinues a custom must first perform Hatarat Nedarim, but in this case, since the custom allows eating meat for health purposes, the patient does not break the "vow" by eating meat. However, a patient with a chronic condition that will always require him to eat meat during the Nine Days, who thus needs to permanently discontinue the practice of refraining from meat, should perform Hatarat Nedarim. Is it permissible to feed meat to children during the Nine Days? When it comes to non-kosher food, there is a debate among the Rishonim as to whether one may feed children food that is forbidden Mi'de'rabbanan – by force of Rabbinic enactment. All agree that one may not feed a child food that the Torah itself forbids, but the Rashba (Rav Shlomo Ben Aderet of Barcelona, Spain, 1235-1310) maintained that foods proscribed by the Rabbis may be fed to children. According to the Rashba, it would certainly be permissible to feed children meat during the Nine Days, as meat is forbidden in this period only by force of custom. The Rambam, however, ruled that no forbidden food may be fed to children, even food which the Torah permits but the Sages prohibited. Accordingly, the Mishna Berura ruled that one may not feed meat even to very young children during the Nine Days. Hacham Ovadia Yosef, however, disagreed, arguing that meat is not forbidden at all during the Nine Days, and we refrain from meat only by force of custom. Moreover, the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) maintained that the custom to refrain from meat during the Nine Days from the outset did not include children. Another reason to permit feeding meat to children is that according to some opinions, this custom has the status of a vow, and children are allowed to eat food proscribed merely by force a vow. Additionally, a number of Poskim noted the frailty of children, particularly in modern times, such that denying meat to children who are accustomed to eating meat could adversely affect their health. And, it is permissible to feed children food whose permissibility is subject to a debate among the Poskim, and the practice to refrain from meat during the Nine Days is not universally accepted. For all these reasons, Hacham Ovadia maintained that children should not be denied meat during the Nine Days. The only exception he made was for a twelve-year-old boy, who, since he will soon become a bar-mitzvah, should be trained not to eat meat during this period. (It is worth noting that when it comes to fasting, Hacham Ovadia felt very strongly that children should not be allowed to fast, as they require food for their health. He ruled that children under the age of bar-mitzvah – even twelve-year-olds – should not fast, even on Yom Kippur, and that Rabbis should announce in the synagogue on Yom Kippur that parents should return home to make sure their children eat.) It is permissible during the Nine Days to eat meat and drink wine at a Se'udat Misva – meaning, a meal that constitutes a Misva. One who wishes to eat meat at a Se'udat Misva does not require Hatarat Nedarim, because the custom itself allows eating meat at such an event, and thus the "vow" is not being broken. One example is the meal celebrating a Berit Mila. All guests who were invited to participate in the meal may partake of meat and wine, but clearly a person who does not know the family cannot just show up at the meal in order to enjoy meat and wine. Although it is permissible to eat meat at a Berit, one may not take some meat home from the meal; eating meat is allowed only at the meal itself. The leftover meat should either be frozen or distributed to the needy. However, the infant's father, the Mohel and the Sandak are allowed to eat meat that entire day. For them, the day of the Berit is a Yom Tob, and so they may eat meat at any point during that day, even after the meal. Meat may be eaten at a Berit even in the case of a "Mila She'lo Bi'zmanah" – a Berit that was performed after the infant's eighth day because he was sick and unfit for circumcision on the eighth day. However, if the baby was deemed healthy enough for a Berit Mila before the Nine Days, the Berit may not be delayed until the Nine Days for the purpose of serving meat and wine, as it is forbidden to unnecessarily delay a Berit. And if the Berit was unnecessarily postponed until the Nine Days, meat and wine may not be eaten at the meal. Hacham Bension Abba Shaul (Israel, 1924-1998) ruled that if the Berit was cancelled at the last minute because the infant became sick and unfit for circumcision, the meat that was prepared for the Se'uda may be eaten, despite the fact that no Berit took place. He bases this ruling on the principle that if a person genuinely tried performing a Misva, but was unsuccessful due to circumstances beyond his control, he is nevertheless credited with the fulfillment of a Misva. Since he planned to perform the Misva and attempted to do so, he receives credit for a Misva despite the outcome. Hence, if the infant suddenly became unfit for Berit Mila, the parents are nevertheless considered to have fulfilled the Misva of giving him a Berit that day, and thus the meal qualifies as a Se'udat Misva, where meat and wine may be served. The customary Zohar recitation conducted on the night before a Berit does not qualify as a Se'udat Misva, and thus meat may not be eaten at this event. This is the ruling of Hacham Ovadia Yosef. The meal at a Pidyon Ha'ben is considered a Se'udat Misva, and thus meat is allowed. If a boy turns thirteen during the Nine Days, and a meal is held on his birthday to celebrate the occasion, then this meal qualifies as a Se'udat Misva, and meat may be served. However, if the meal is held on a different day, and not on his birthday, then meat may not be eaten at the meal. If the boy's birthday is Ereb Rosh Hodesh Ab, the meal should be postponed until after Tisha B'Ab. A Siyum celebration following the completion of the study of a Masechet (tractate of Gemara) constitutes a Se'udat Misva, and meat may be eaten at such an event. All those invited to participate in the meal may eat meat, even if they were not involved at all in the learning of the Masechet. If a Siyum is made in a meat restaurant, those who happen to be in the restaurant may listen to the Siyum and eat meat (though it would certainly be inappropriate to intentionally go around to meat restaurants in the hope of finding a Siyum). Hacham Ovadia Yosef ruled that it is permissible to specifically schedule the completion of a Masechet for the Nine Days, though one who finished a Masechet before the Nine Days may not intentionally leave the final line for the Nine Days for the purpose of eating meat. Although some people look askance at the widespread practice to arrange Siyum celebrations for the Nine Days in order to permit meat, many great Rabbis not only approved of this practice, but even encouraged it. Some explained that by celebrating Torah learning we actually make a significant contribution to the rebuilding of the Bet Ha'mikdash. And it is told that the Ba'al Shem Tob (founder of Hasidism, 1698-1760) specifically arranged his Torah learning such that he would make a Siyum during the Nine Days – not because he craved meat and wine, but rather because this weakened the power of the Satan. The Satan wields great strength during this time of year, and one way we overpower the Satan is by increasing our Torah learning and celebrating our learning accomplishments. In fact, the letters that spell Satan's name – Samech, Mem, Alef and Lamed – can be read as an acrostic representing the phrase "Siyum Masechet En La'asot" – "Do not make a Siyum of a Masechet," or "Se'udat Misva En La'asot" – "Do not make a Se'udat Misva." The Satan specifically does not want us to conduct Siyum celebrations, and so we are encouraged to do so during this period when the Satan's strength is at its height. Thus, as many great Sages encouraged making Siyum celebrations during the Nine Days – and especially in light of the fact that to begin with, meat and wine are forbidden during this period only by force of custom – one should not object to those who make Siyumim for the sake of permitting meat and wine. Hacham Ovadia writes that it is improper for several people to divide a Masechet between them, such that each studies only a small portion, for the sake of conducting a joint Siyum. The Jewish community of Izmir, Turkey, had the custom not to allow meat at a Siyum during the Nine Days, and to eat fish, instead. Hacham Ovadia ruled that members of that community who settled in Eretz Yisrael may adopt the lenient practice of eating meat at a Siyum. A mourner in the twelve-month period of mourning for a parent, Heaven forbid, may attend a Siyum celebration as long as no music is played. As music is not permitted at a Se'udat Misva during the Nine Days, a mourner is allowed to attend and partake of meat and wine.

Although it is customary to refrain from meat and wine during the Nine Days, this restriction applies only on weekdays. On Shabbat, one may eat as much meat and wine as he wishes, without any restrictions. One may partake of meat during Se'uda Shelishit even the meal extends after sundown. And when Tisha B'Ab falls on Shabbat, and the fast is thus postponed until Sunday, there are no restrictions regarding the foods allowed during the final meal before the fast on Shabbat afternoon. One may have as lavish a meal as he wants, including meat and wine. Whereas generally several restrictions apply to the final meal eaten before Tisha B'Ab, these restrictions do not apply when Tisha B'Ab begins on Mosa'eh Shabbat. The question arises as to whether one may taste on Ereb Shabbat during the Nine Days a meat dish that is being prepared for Shabbat. Generally, it is proper to taste the Shabbat foods before Shabbat to ensure that they are flavorful. Rav Haim Vital (1542-1620) writes that this is a very important Misva, for just as cooks preparing food for a king must taste the food before it is served, this must be done for the honor of Shabbat, as well. It has been explained that this is the deep meaning of the passage in the Musaf prayer recited on Shabbat, "To'ameha Haim Zachu" – "Those who taste it have earned life." Is this permissible on Ereb Shabbat during the Nine Days, when partaking of meat is forbidden? Hacham Ovadia ruled that this is allowed, for two reasons. Firstly, he notes the Shulhan Aruch's ruling in a different context that if one tastes a small morsel of food to check its flavor, he does not recite a Beracha. This shows that tasting food does not qualify as an act of Halachic eating, and thus tasting a meat dish is allowed during the Nine Days. Secondly, Hacham Ovadia writes, the great value and importance of tasting the Shabbat foods overrides the custom to refrain from meat during the Nine Days. Some poskim ruled that one who tastes the meat dish on Ereb Shabbat must then remove it from his mouth without swallowing, but Hacham Ovadia maintained that the food may be swallowed, because of the two reasons mentioned above. Rav Yisrael Bitan writes that in conversation with Hacham Ovadia, the Hacham made it clear that this leniency applies only after Hasot (Halachic midday) on Friday, and that one may taste only an amount less than a Rebi'it of the meat dish. If meat was prepared for Shabbat during the Nine Days, and some of the meat is left over after Shabbat, Hacham Ovadia permits eating the leftovers, particularly if one eats the leftovers for Se'uda Rebi'it (the meal eaten after Shabbat, also known as "Melaveh Malka"), and especially if one normally eats meat during the Se'uda Rebi'it. Although meat is forbidden on weekdays during the Nine Days, nevertheless, meat left over from Shabbat is allowed. One may not intentionally cook more than he deems necessary for Shabbat so that he will have leftover meat for after Shabbat, but if he cooked food for Shabbat and some meat is left over, it may be eaten after Shabbat. There are several reasons given for this leniency. The Hida (Rav Haim Yosef David Azulai, 1724-1806) bases this Halacha on the Gemara's discussion regarding meat that Beneh Yisrael brought with them into Eretz Yisrael from the desert. During the forty years Beneh Yisrael spent in the desert, Shehita (slaughtering) was not required; they were allowed to kill an animal through any means and then partake of its meat. Once they crossed into Eretz Yisrael, this became forbidden, as Shehita was then required for meat to be permitted. The Gemara writes that if some leftover meat which was produced without Shehita was brought into Eretz Yisrael, then "Ho'il Ve'ishteri Ishteri" – since it was permissible, it remained permissible, even though meat produced this way was no longer allowed. Similarly, the Hida writes, since meat prepared for Shabbat was allowed on Shabbat, it remains permissible even after Shabbat. Although there is some discussion as to whether we may indeed permit food on the basis of the concept of "Ho'il Ve'ishteri Ishteri," when it comes to meat during the Nine Days, which is forbidden only by force of custom, there is room for leniency. Others explain that since this food was prepared for the purpose of a Misva, it is considered special and there is a Misva to eat it. Yet another explanation is the concern of "Bal Tash'hit" (wasting), as the food would otherwise have to be discarded. In one of Hacham Ovadia's earlier works (Kol Sinai), he wrote that we should not object to those who rely on this leniency and eat during the Nine Days meat that was left over from Shabbat – implying that this is not the optimal practice. However, Rav Yisrael Bitan notes that in his later works Hacham Ovadia writes that this is indeed permissible, and thus one may eat leftover meat after Shabbat without any reservations. Summary: Although we refrain from meat and wine during the Nine Days, there are no restrictions on what one may eat on Shabbat during the Nine Days; one may enjoy as much meat and wine as he wishes on Shabbat during the Nine Days. Before Shabbat, it is permissible – and in fact proper – to taste the Shabbat foods to ensure they are flavorful, even the meat dishes, but this should be done after midday on Friday, and only very small amounts may be tasted. If there is leftover meat from Shabbat, it may be eaten after Shabbat, preferably as part of the Se'uda Rebi'it meal after Shabbat. However, one may not intentionally prepare more meat than is needed for Shabbat so that he will have leftovers.

The Mishna in Masechet Ta'anit (26b) states that one may not eat meat or drink wine during the final meal before Tisha B'Ab. This is the only restriction on the consumption of meat mentioned by the Mishna or Gemara. On the level of strict Halacha, one is permitted to eat meat during the days preceding Tisha B'Ab, and even on the day before Tisha B'Ab, except during the last meal before the fast. However, customs were accepted among many Jewish communities to abstain from meat already earlier. The Shulhan Aruch (Orah Haim 551:9) brings three customs. Some refrain from eating meat already from after Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab); others observe this restriction throughout the Nine Days; and others follow the practice not to eat meat throughout the entire three-week from Shiba Asar Be'Tammuz through Tisha B'Ab. The Shulhan Aruch writes that everyone should follow his community's custom. Of course, this prohibition applies only on weekdays. According to all customs, one may eat meat on Shabbat, even the Shabbat before Tisha B'Ab. These customs developed for two reasons: 1) as part of our obligation to reduce our joy during this period when we are to reflect upon the destruction of the Bet Ha'mikdash; 2) the destruction of the Bet Ha'mikdash resulted in the discontinuation of the offering of sacrifices, such that G-d no longer has meat, as it were, so we, too, should not enjoy meat. The Gemara (Baba Batra 60b) states that there were those who, after the destruction of the Bet Ha'mikdash, decided to abstain from meat and wine, since there were no longer animal sacrifices or wine libations offered to G-d. However, they were told that by this logic, they should also refrain from grain products, because flour offerings (Menahot) could no longer be offered, and even from water, because the water libations (Nisuch Ha'mayim) were no longer offered. Quite obviously, we cannot live this way, and so we are not required to abstain from those products which were offered in the Bet Ha'mikdash. Nevertheless, as part of our effort to focus our attention on the tragedy of the Hurban (destruction) in the period leading to Tisha B'Ab, the custom developed to refrain from meat. Notably, not all communities accepted these restrictions. The Maggid Mishneh (Rav Vidal of Tolosa, Spain, late 14 th century) writes that in his area, the custom was to permit meat except on Ereb Tisha B'Ab. The Meiri (Provence, 1249-1315) writes that there was a practice among the exceptionally pious to refrain from meat on Ereb Tisha B'Ab, but even they did not refrain from meat before that day. Regardless, the Shulhan Aruch emphasizes that people whose communities observe the custom to refrain from meat during this period must adhere to the custom. Those who violate this practice are included in King Shlomo's stern warning in Kohelet (10:8), "U'foretz Geder Yishechehu Nahash" – "He who breaches a fence, a snake shall bite him." Even if a restriction that applies on the level of custom, and not as strict Halacha, is binding and must be obeyed. Nevertheless, since refraining from meat is required only by force of custom, there is greater room for leniency than there is when dealing with strict Halachic prohibitions. Thus, it has become accepted to permit meat when a Siyum celebration is held, and one should not ridicule those who rely on this leniency. In fact, it is told that Rav Moshe Feinstein (1895-1986) would conduct a Siyum every night during the Nine Days in the place where he would spend his summers, so that the people could eat meat. Since the prohibition to begin with is observed by force of custom, and not on the level of strict Halacha, the leniency of a Siyum is perfectly legitimate. In practice, when should we begin abstaining from meat? The accepted custom in our Syrian community is to begin refraining from eating meat from the second day of Ab. Although different opinions exist regarding the consumption of meat on Rosh Hodesh Ab, our custom follows the view of the Hida (Rav Haim Yosef David Azulai, 1724-1806) permitting the consumption of meat on this day. This was also the custom in Baghdad, as mentioned by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), and this is the generally accepted custom among Sepharadim. One who does not know his family's custom can follow this practice and begin refraining from meat on the second day of Ab. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) cites an earlier source (Seder Ha'yom) as ruling that Torah scholars should follow the stringent practice of abstaining from meat already from Shiba Asar Be'Tammuz. However, recent Poskim – including Hacham Ovadia Yosef – ruled that since nowadays people are frailer than in the past, and Torah scholars need strength to continue their studies and their teaching, they should not observe this stringency. They should instead follow the more common custom to refrain from meat only after Rosh Hodesh Ab. One who wishes to eat a meat meal late in the day on Rosh Hodesh Ab should ensure not to recite Arbit early, before sundown. Once he recites Arbit, he in effect ends Rosh Hodesh, and begins the second day of Ab when eating meat is forbidden. One who wishes to recite Arbit early on Rosh Hodesh Ab must ensure to finish eating meat beforehand. The custom among the Yemenite Jewish community was to follow the Mishna's ruling, and permit eating meat except during the final meal before Tisha B'Ab. However, Hacham Ovadia Yosef ruled that once the Yemenites emigrated to Eretz Yisrael, they should follow the rulings of the Shulhan Aruch, and abstain from meat during the Nine Days. This prohibition applies even to meat that is not fresh, such as it if was canned or frozen. The Nehar Misrayim (Rav Aharon Ben Shimon, 1847-1928) records the custom among the Jewish community in Egypt to permit eating chicken during the Nine Days. As mentioned earlier, one of the reasons for the practice to refrain from meat is that we commemorate the loss of sacrificial meat in the Bet Ha'mikdash. Accordingly, Egyptian Jews permitted eating chicken, as chickens were not brought as sacrifices. This is the custom among Jews of Egyptian background even today. The Shulhan Aruch (551:10), however, explicitly includes chicken in his formulation of the custom to refrain from meat during the Nine Days. The Mishna Berura writes that one who is unable to eat dairy products (such as if he suffers from a milk allergy), and thus has limited options for food during the Nine Days, may eat chicken. If one needs to eat meat for health reasons, he should preferably eat chicken instead of beef, as there is greater room for leniency when it comes to chicken. Hacham Ovadia Yosef writes that if one removed the meat from a dish that consisted also of other food – such as if the meatballs were removed from the spaghetti – then, strictly speaking, the remaining food is permissible. Nevertheless, it is customary to be stringent in this regard and refrain from eating food which had been cooked together with meat. If parve food was prepared in a meat pot, the food may be eaten during the Nine Days, since it does not have meat in it. Even if the pot had been used with meat less than 24 hours before it was used to cook the parve food, the parve food may be eaten. This food contains the taste of meat, but not actual meat, and it is thus entirely permissible during the Nine Days. (In fact, according to the ruling of the Shulhan Aruch, this parve food may be eaten together with milk or yoghurt. The meat taste in this food has the status of "Noten Ta'am Bar Noten Ta'am" – a "second degree" taste, as the pot absorbed the taste of the meat, and the parve food then absorbed the taste from the pot. At this point, the taste does not forbid the food from being eaten with milk.) Hacham Ovadia Yosef allowed eating soup from bouillon cubes or bouillon powder during the Nine Days. It is permissible to eat fish during the Nine Days, though some have the custom not to eat fish during the final meal before Tisha B'Ab. One is allowed to eat synthetic meat during the Nine Days. Although one might have thought that this should be avoided due to the concern of Mar'it Ha'ayin – meaning, a person eating synthetic meat might be suspected of eating actual meat – we do not have the authority nowadays to enact new prohibitions out of this concern. If a person forgot that it was the Nine Days, or forgot about the restriction against eating meat, and he recited a Beracha over meat but then remembered that it is forbidden, he should take a bite of the meat, because otherwise his Beracha will have been recited in vain, in violation of the severe prohibition of Beracha Le'batala (reciting a blessing in vain). This is a far more grievous transgression than partaking of meat during the Nine Days – which, as we explained, is forbidden only by force of custom – and it is therefore preferable to take a bite of the meat so that the blessing will not have been recited in vain. (This resembles the case of a person who prepared to eat a dairy food within six hours of eating meat, and remembered after reciting the Beracha that he may not eat the dairy food. In that case, too, he should take a bite of the dairy food so the Beracha will not have been recited in vain. This applies also to someone who recited a Beracha to eat before praying in the morning, and then remembered that he may not eat because he had yet to pray. Even on fast days – except Yom Kippur, when eating is forbidden on the level of Torah law – if someone recited a Beracha over food and then remembered that eating is forbidden, he should take a small bite of the food.) If a person owns a meat restaurant, he is permitted to operate the restaurant during Nine Days, even in a Jewish community, where most or all of his customers are Jews. Given the leniencies that apply, such as permitting meat at a Siyum, and when necessary for health reasons, it is not for certain that the people coming to eat will be violating the custom to refrain from meat. As such, operating the restaurant does not violate the prohibition against causing people to sin. However, it is proper for the restaurant owner to place a visible sign at the entrance to the restaurant informing people of the widely-accepted custom to refrain from eating meat during the Nine Days. Just as many observe the custom to refrain from meat during the Nine Days, it is also customary to refrain from wine during this period. Although the practice in Jerusalem was to be lenient in this regard, and drink wine during the Nine Days, the practice among other Sephardic communities is to refrain from wine. This was also the custom in Arab Soba (Aleppo), as documented in the work Derech Eretz, and this is the practice in our community. There are two reasons for this custom. First, wine brings a feeling of joy, and during the month of Ab, until Tisha B'Ab, we are to reduce our joy and reflect on the destruction of the Bet Ha'mikdash. Secondly, we refrain from wine because we can no longer pour wine libations on the altar. Of course, wine – like meat – is permissible on Shabbat during the Nine Days. The restriction applies only on weekdays. It is permissible to drink other alcoholic beverages during the Nine Days, such as beer and whiskey. Cognac, however, is a type of wine, and is therefore forbidden. One should not drink grape juice during the Nine Days, but grape soda is allowed. Cakes that are baked with grape juice instead of water are allowed during the Nine Days unless the taste of grape juice is discernible, in which case one should refrain from these cakes. Vinegar made from wine is permitted for consumption during the Nine Days, because it has an acidic taste and does not bring enjoyment. Similarly, juice extracted from unripe, prematurely-harvested grapes is permissible. The Shulhan Aruch allows drinking wine at Habdala on Mosa'eh Shabbat during the Nine Days. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), however, writes that according to Ashkenazic custom, the Habdala wine is given to a child to drink. The Shulhan Aruch also writes that one may drink during the Nine Days the cup of wine over which Birkat Ha'mazon is recited. When three or more men ate together, and they recite Birkat Ha'mazon with the introductory Zimun, it is customary for the one who leads the Zimun to hold a cup of wine during Birkat Ha'mazon which he then drinks after Birkat Ha'mazon, and according to the Shulhan Aruch, this cup may be drunk during the Nine Days. However, Hacham Ovadia Yosef rules that since nowadays people generally do not make a point of reciting Birkat Ha'mazon over a cup of wine, this is not permitted during the Nine Days.

The Nine Days leading to Tisha B'Av stand as a stark reminder of loss, reflection, and spiritual reckoning. Through the discomfort of these days—likened to the feeling of putting sweaty socks back on after golf in scorching heat—we're called to confront the deeper discomfort of our spiritual priorities.Why did the Temple fall? When the sages posed this question directly to God, His answer was clear: "They forsook my Torah." The Gemara elaborates that this refers specifically to failing to make a blessing before Torah study—a seemingly minor oversight that reveals a profound misalignment. When we treat Torah casually, when we don't credit its significance in our lives, we create the conditions for spiritual exile.This perspective transforms our understanding of the Nine Days. Rather than simply mourning what was lost, we're called to examine what we place first in our lives. Do parents ask children about their Torah learning before anything else? Do spouses encourage and support each other's study? Is Torah truly the focal point of our existence, or have creature comforts and physical pleasures taken precedence?The path to redemption lies not in elaborate rituals but in the simple act of blessing the Torah with true intention and making it central to our daily lives. When we demonstrate that we've learned from past mistakes by prioritizing our spiritual commitments, perhaps then God will see our teshuvah and rebuild what was lost. The Nine Days thus become not just a time of mourning, but an opportunity for realignment, renewal, and return.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

The Nine Days before Tisha B'Av are a time when we remember what we've lost—the Beis Hamikdash, of course, and so much more.In this very special episode, I sit down with four amazing siblings from Ramot, Yerushalayim—Moshe (15), Nachi (13), Aaron (12), and Leah (9)—who share their story about their little brother Shmuly a”h, who passed away when he was only two years old.They talk about how they remember him, how their family keeps his memory alive, and how his short life still makes a big difference in their home. From a special memory box with Shmuly's toys, to birthday cards they write him every year, these kids show us what real love, pain, and nechama look like.We also speak about how missing Shmuly helped them understand what it means to miss the Beis Hamikdash—and how their pain helped them feel more for other people in Klal Yisrael who are also going through hard times.When Nachi says, “When Mashiach comes, Shmuly will come too,” it's a reminder that our personal tefillos and dreams are all part of the bigger picture of geulah.This episode is emotional, inspiring, and so real. It will help you think about the Nine Days in a whole new way—with heart, with hope, and with love for all of Am Yisrael.

Hacham Ovadia Yosef ruled that if a person needs to undergo surgery during the Nine Days (from Rosh Hodesh Ab through Tisha B'Ab), and the procedure could be delayed until after Tisha B'Ab without endangering his health, then he should postpone the operation so as not to have it done during the Nine Days, which is an inauspicious time. Although it is customary not to make weddings during the three-week period from Shiba Asar Be'Tammuz through Tisha B'Ab, it is permissible to get engaged during this period, and even during the Nine Days – and even on Tisha B'Ab itself. One may also host an event to celebrate the engagement, though without a festive meal. If a couple is getting married after Tisha B'Ab, wedding-related purchases may not be made during the Nine Days. These include clothes and other items for the wedding, as well as furniture and utensils for the couple's home. If, however, there will not be enough time after Tisha B'Ab to make the necessary purchases, or if the products might not be available after Tisha B'Ab, and the groom has yet to fulfill the Misva of Periya Ve'ribya (procreation) – and thus the wedding should not be delayed – then the purchases may be made during the Nine Days. One should not have his house painted or redecorated during the Nine Days. Work that is necessary for basic living – such as repairing plumbing, doors or windows – is allowed, but work that merely enhances the home, such as painting, wallpaper and carpeting, should not be done during this period. It goes without saying that building luxury items such as a tennis court or swimming pool may not take place during the Nine Days. In a synagogue, however, even work to enhance the building is permitted during the Nine Days, as it is a Misva to glorify the house of prayer. If a Jewish painter has no other source of income, and if he does not work during the Nine Days he will have no money for his basic necessities, then according to some Poskim – including Hacham Ovadia Yosef – he may be allowed to work during this period. If a Jewish painter was unable to complete before Rosh Hodesh Ab a job for which he was hired, and he if does not complete it during the Nine Days he would suffer a financial loss – as he has other jobs lined up for after Tisha B'Ab – there may be room to allow him to finish the painting work during the Nine Days. In such a case, a competent Posek should be consulted for guidance. If one hired a non-Jewish painter, and he wishes to continue working during the Nine Days so he can complete the job, the Jewish customer should try to convince him to agree to postpone the work until after Tisha B'Ab, even if this entails paying some compensation. If the painter cannot be convinced, then he may be allowed to complete the work during the Nine Days. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings from an earlier source that one should not purchase wood during the Nine Days, in commemoration of the loss of the "Aseh Ha'ma'aracha" – the firewood on the altar in the Bet Ha'mikdash. Since we mourn in this period the destruction of the Bet Ha'mikdash, and the loss of the ability to offer sacrifices on the altar, it is appropriate to refrain from purchasing wood. Hacham Ovadia Yosef writes that according to this explanation of the custom, it applies only to the purchase of firewood, since it commemorates the loss of the firewood on the altar. However, Hacham Abdullah Somech (Baghdad, 1813-1889), in his Zibheh Sedek, writes that one should refrain from purchasing firewood during this period because we lost on Tisha B'Ab the building of the Bet Ha'mikdash, which was made from wood. According to this reason, purchasing wood even for building purposes should be forbidden. Hacham Ovadia Yosef concludes that since the Ben Ish Hai did not mention the reason given by Hacham Abdullah, it seems that it was not accepted. Therefore, although one may not purchase firewood during the Nine Days (such as if he wishes already then to prepare for the winter), he may purchase wood for construction purposes, or to build furniture, if he is planning to build after Tisha B'Ab. Hacham Ovadia Yosef ruled that in Israel, contractors who build homes with the intent of selling them for a profit may continue their work during the Nine Days, due to the housing shortage in Israel. Generally, one should not build during the Nine Days for the purpose of earning a profit, but Hacham Ovadia felt that given the urgent need for more homes in Eretz Yisrael, construction on residential buildings should not be suspended during the Nine Days. Rav Yisrael Bitan clarified that although Hacham Ovadia wrote this in the early years of the State of Israel, when the country saw a very large influx of immigrants, creating a dire housing shortage, this is true even today, when, thank G-d, many new couples are marrying and need homes. On Tisha B'Ab itself, however, the work should be discontinued. One whose new home becomes ready during the Nine Days may move in, assuming that this is his primary residence into which he is moving to more comfortably accommodate his family, and he is not moving for luxury purposes. He may even host a Hanukat Ha'bayit celebration during the Nine Days after moving in– and he in fact should do so rather than delay the celebration. Although it is customary to conduct the Hanukat Ha'bayit within a year of moving into a new home, it is nevertheless preferable to have the event as soon as possible, and so one who moves into a new home during the Nine Days should host the Hanukat Ha'bayit immediately. Light refreshments may be served at the event, but music may not be played. Normally, when hosting a Hanukat Ha'bayit, the homeowner wears a new garment and recites the Beracha of "She'hehiyanu." When the event is held during the Nine Days, one should wear the new garment and recite "She'hehiyanu" after Tisha B'Ab, as it is customary not to recite this Beracha during the Three Weeks. One should not purchase fine jewelry during the Nine Days. Nevertheless, a jeweler may continue operating his business during the Nine Days. Since people purchase jewelry more frequently nowadays than in the past, such purchases do not bring special joy as they used to, and so there is room to be lenient for somebody who earns a livelihood from selling jewelry. One may purchase a new car during the Nine Days if he needs it for his livelihood. If, however, he wishes to buy a new car as a luxury, not as a necessity, then he should wait until after Tisha B'Ab, unless the car will cost more money if he delays. It would seem that there is no distinction between buying and leasing in this regard. One may purchase new Torah books during the Nine Days, and if he needs more space for the new books, he may buy new bookshelves. In general, one may purchase furniture that is needed for basic living, but not furniture that is needed for luxury purposes. One may buy simple clothing, such as socks, but one may not buy more significant garments, such as a suit. However, this is permissible if the price will be significantly higher after Tisha B'Av. One may buy material during the Nine Days to be used for making clothing after Tisha B'Ab.

Home Improvements During the Nine DaysSupport this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

התוכן 1. נמצאים אנו ב"תשעת הימים" בתחלת חודש "מנחם-אב", שנק' כך כי הובטחנו מה' ש"והפכתי אבלם לששון". שע"י עשיית התשובה, שעי"ז מתבטלת סיבת הגלות ש"מפני חטאנו גלינו מארצנו", יקויים היעוד "יהפכו ימים אלו לששון ולשמחה ולמועדים טובים" בגאולה האמיתית והשלימה – ימים טובים ושמחים יותר מהרגיל כ"יתרון האור מן החושך וגו'". ולכן יש להוסיף בימים אלו בלימוד התורה ובקיום המצוות, ובמצוה התפלה ובקשה מה' לברכותיו וכו'. 2. עפמ"ש במדרש "בא וראה כמה חביבין תינוקות לפני הקב"ה, גלתה סנהדרין ולא גלתה שכינה עמהם, גלו משמרות ולא גלתה שכינה עמהם, וכיון שגלו תינוקות גלתה שכינה עמהם, הלא הוא דכתיב 'עוללי'ה הלכו שבי לפני צר' מיד 'ויצא מבת ציון כל הדרה'" – מובן שביטול סיבת הגלות וההשבה לארצנו הק' תלוי בראש ולראשונה בתורה, תפלה וצדקה של ילדי ישראל.ב' שיחות להתלמידים ולהתלמידות שיחיו, בבית הכנסת, אחרי תפלת מנחה, יום ה' פ' דברים, ד' מנחם-אב ה'תש"מ ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=29-07-2025 Synopsis (1) We are now in the Nine Days, at the beginning of the month of Menachem-Av, which is called by that name because Hashem has promised us that “I will transform their mourning into gladness.” By doing teshuvah, which nullifies the cause of the exile (“Because of our sins we were exiled from our land”), we will merit the fulfillment of the promise, “These days will be transformed into joy and gladness and happy festivals” with the true and complete Redemption – even greater and more joyous than ordinary festivals, because there will be the “advantage of light from the darkness” etc. Therefore during this time of year, one should increase in Torah and mitzvos, and in the mitzvah of davening and asking Hashem for His blessings etc. (2) The Midrash states: “Come and see how beloved children are before the Holy One, blessed be He. The Sanhedrin was exiled, but the Divine Presence did not go into exile with them. The priestly watches were exiled, but the Divine Presence did not go into exile with them. But when the children were exiled, the Divine Presence went into exile with them, as it is written: ‘Her young children went into captivity before the enemy…' and then immediately, ‘Gone from the daughter of Tzion is all her splendor.'” Based on this, it is understood that the nullification of the cause of the exile and the return to our Holy Land depends first and foremost on the Torah, tefillah, and tzedakah of Jewish children.2 sichos delivered to children, Thursday, parashas Devarim, 4 Menachem-Av 5740 For a transcript in English of the Sicha: https://thedailysicha.com/?date=29-07-2025

NINE DAYS 85.4 MEAT & SHOWERS

Tanya Applied: Episode 221: Chapter 26.06: Nine Days Destroy In Order to Build: Constructive NegativityA journey into the deepest teachings of the Torah and their application to our personal, emotional and psychological lives.The Tanya Applied radio show is broadcast every Saturday night, 10–10:30PM ET onWSNR 620 AM – Metro NY areaWJPR 1640 AM — Highland Park and Edison, NJOnline: www.talklinenetwork.comBy phone: Listen Line: 641-741-0389Many of us may be familiar with some of the central ideas in Tanya – including the battle of the two souls; what defines man and makes us tick; how we can control our temptations; how we can become more loving; what we can do to curb and harness our vices, like anger, jealousy, and depression; the formula for growth; how we can develop a healthy relationship with G-d; and why we are here. In this 30-minute program, you will learn how these ideas can be applied to your life today. You will discover secrets to a successful life that will transform you and your relationships.Rabbi Simon Jacobson is the best-selling author of Toward a Meaningful Life, and he is the creator of the acclaimed and popular MyLife: Chassidus Applied series, which has empowered and transformed hundreds of thousands through Torah and Chassidus.Now, Rabbi Jacobson brings his vast scholarship and years of experience to Tanya. Please join Rabbi Simon Jacobson for this exhilarating journey into your psyche and soul. You will come away with life-changing practical guidance and direction, addressing all the issues and challenges you face in life.For more info: www.chassidusapplied.com/tanyaMusic by Zalman Goldstein • www.ChabadMusic.coms of the Torah and their application to our personal, emotional and psychological lives.A journey into the deepest teachings of the Torah and their application to our personal, emotional and psychological lives.The Tanya Applied radio show is broadcast every Saturday night, 10–10:30PM ET onWSNR 620 AM – Metro NY areaWJPR 1640 AM — Highland Park and Edison, NJOnline: www.talklinenetwork.comBy phone: Listen Line: 641-741-0389

NINE DAYS CONSTRUCTION AND DANGER

Generally speaking, the restrictions observed during the three-week period of Ben Ha'mesarim – from Shiba Asar Be'Tammuz through Tisha B'Ab – apply equally to both and women. The question was asked regarding an unmarried girl who would like to take a haircut before going on a date, or an engaged girl who wishes to take a haircut before spending time with her fiancé. Ashkenazic practice is to refrain from haircutting through the Three Weeks, and Sephardic practice is to refrain from doing so from Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab). Is there room to permit a girl to take a haircut during the Three Weeks or the Nine Days if she finds this necessary for purposes of courtship, or for her fiancé? When it comes to a female mourner, the Shulhan Aruch (Y.D. 390:5) rules that a woman in mourning for an immediate family member may take a haircut already after the seven-day Shiba period, whereas the Rama, whose rulings are followed by Ashkenazim, forbids haircutting even for women until after the thirty-day Sheloshim period. Accordingly, Hacham Ovadia Yosef ruled that a Sephardic girl who wishes to cut her hair may do so, even after Shabbat Hazon, since the restrictions of Ben Ha'mesarim are treated more leniently than the laws of mourning. Moreover, it seems clear from Hacham Ovadia's rulings that any Sephardic woman who feels the need to cut her hair, for any reason, may do so, even after Shabbat Hazon. An example would be a woman who needs to immerse in a Mikveh and wishes to cut her hair to make the preparations for her immersion easier. As for Ashkenazic girls, Hacham Ovadia ruled that they may, if necessary, cut their hair until Shabbat Hazon. Although Ashkenazic practice forbids a female mourner from haircutting during Sheloshim, the laws of the Three Weeks are observed only by force of custom, and not as strict Halacha, and so there is greater room for leniency. After Shabbat Hazon, however, an Ashkenazic girl should not take a haircut. Hacham Ovadia showed that this is the position also of Rav Moshe Feinstein (1895-1986) and Rav Shlomo Zalman Auerbach (1910-1995). Summary: Ashkenazim refrain from haircutting during the three weeks from Shiba Asar Be'Tammuz through Tisha B'Ab. An Ashkenazic girl who wishes to cut her hair for a date, or an engaged Ashkenazic girl who wishes to take a haircut so she looks good for her fiancé, may do so until Shabbat Hazon (the Shabbat preceding Tisha B'Ab). Sepharadim refrain from haircutting from Shabbat Hazon through Tisha B'Ab, but a Sephardic woman who feels a need to take a haircut for any reason during this week may do so.

Gimmel Menachem Av (21:03)

NINE DAYS DIMINISHED SIMCHA

התוכן 1) זירוז אודות עריכת "סיומים" בכל יום מתשעת הימים. ובנוגע לתשעה באב - כדאי לעשות סיום, נוסף על מוצאי ת"ב, גם בת"ב עצמו [אף שזה יהי' בלי סעודה וכו']. 2) ר"ח הוא יום הסתלקות אהרן הכהן שענינו לברך את כל ישראל, ועד"ז זרע אהרן - "הוי מתלמידיו של אהרן.. ומקרבן לתורה". 3) הקשר בין ימים אלו למ"ש בהתחלת מס' תמיד [עליו נערך "סיום"] ומס' מדות: "בשלשה מקומות הכהנים שומרים וכו'" - שלשה השבועות, והלוים בעשרים ואחד מקום וכו'" - כ"א יום מי"ז בתמוז עד ת"ב. 4) הסיום בנתינת הצדקה שמקרבת את הגאולה, ויה"ר שנזכה לגאולה האמיתית והשלימה תיכף ומיד ממש ["ס'שוין לאחרי ר"ח מנחם אב, וואָס הויבט זיך אָן מיט'ן וואָרט "מנחם".. האָט מען גלייך דעם "מנחם שמו", וואָס גייט דאָך אויף משיח צדקנו, האָט מען גלייך "מראה באצבעו ואומר זה" אָט איז מנחם משיח צדקנו, מלך בן דוד, וואָס קומט א בשר ודם.."].ב' חלקים משיחת יום ד' דפ' דברים, ר"ח מנחם-אב ה'תשמ"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=27-07-2025 Synopsis (1) Siyumim should be held every day during the Nine Days, including on the day of Tishah B'Av itself (even though it will be without a meal etc.), in addition to the siyum held on the night after Tishah B'Av. (2) Rosh Chodesh Menachem-Av marks the passing of Aharon HaKohen, whose role was to bless the entire Jewish people, and this is similarly the role of his descendants and of every Jew, as the Mishna says, “Be among the students of Aharon…and draws them close to Torah.” (3) The connection between this time of year and the beginning of Masechta Tamid (on which the siyum was made) and the beginning of Masechta Middos: The Mishna states, “The Kohanim keep watch in three places…,” corresponding to the Three Weeks, “and the Levi'im in twenty-one places,” corresponding to the twenty-one days from 17 Tammuz until 9Av. (4) We conclude with giving tzedakah, which hastens the Redemption. It is already after Rosh Chodesh Menachem-Av, which begins with the word “Menachem” (console); may we merit the coming of the true and complete Redemption literally right now, and to “point with the finger and say, ‘This'” is Moshiach Tzidkeinu – “Menachem is his name.”2 excerpts from sichah of Wednesday, parashas Devarim, Rosh Chodesh Menachem-Av 5749 For a transcript in English of the Sicha: https://thedailysicha.com/?date=27-07-2025 לע"נ התמים מיכאל ארי' לייב ע"ה בן – יבלחט"א – ר' דובער שי' הכהן ליום היארצייט שלו ביום ב' מנחם-אבתנצב"ה.

Designing for Divinity: The Inner Workings of the Beit HamikdashA special episode for the Nine Days. What's the connection between interior design and the Temple?All this and more in another episode of A Daf of Their Own – thought-provoking Talmudic discussions in a friendly, accessible style.#DafYomi #AvodaZarah #ADafOfTheirOwnLearn more on Hadran.org.il

This episode discusses the halachos of the Nine Days.

In June 2025, Samuel Vengrinovich set out for what he thought would be a short hike in India's Himalayan foothills. But when he ventured beyond the Triund Trail without gear, water, or a phone, the journey turned into a harrowing fight for survival. https://www.gofundme.com/f/help-vlad-find-his-missing-son-samuel-in-india

In June 2025, Samuel Vengrinovich set out for what he thought would be a short hike in India's Himalayan foothills. But when he ventured beyond the Triund Trail without gear, water, or a phone, the journey turned into a harrowing fight for survival. https://www.gofundme.com/f/help-vlad-find-his-missing-son-samuel-in-india

One of the customs which we observe during the Nine Days – from Rosh Hodesh Ab through Tisha B'Ab – is to refrain from meat. The Mishna establishes that eating meat is forbidden only during the Se'uda Mafseket – the final meal before Tisha B'Ab – but the custom was accepted to refrain from meat throughout the period of the Nine Days (except, of course, on Shabbat). A number of companies today sell synthetic meat – products made from soy or other ingredients but resemble meat, and are eaten as meat substitutes. Are such products permissible for consumption during the Nine Days? Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes that although the concept of Mar'it Ha'ayin – avoiding actions which appear as Halachic violations – forbids eating something which appears prohibited, this rule does not apply to something which is forbidden only by force of Minhag (accepted custom). When something is forbidden by the strict Halacha, then we must be concerned about Mar'it Ha'ayin, but not when it is forbidden only on the level of Minhag. Therefore, Hacham Bension writes, it is permissible during the Nine Days to eat vegetarian products which resemble meat, but during the Se'uda Mafseket, when meat is forbidden on the level of strict Halacha, it may be eaten only privately, but not in public view. Summary: Synthetic meat products – meaning, products which resemble meat but are made from soy or other ingredients – may be eaten during the Nine Days. However, during the Se'uda Mafseket right before Tisha B'Ab, such products may be eaten only in private, but not in a public setting.

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This Halacha was developed from multiple transcriptions of Rabbi Eli Mansour's lectures in the "Beki'im BaHalacha" series. The original audio recordings for this Halacha were delivered on the following dates and can be accessed here: 06-24-25 Audio File ; 06-25-25 Audio File ; 06-26-25 Audio File ; 06-29-25 Audio File The Three Weeks , spanning from Shiba Asar BeTammuz (the 17th of Tammuz) through Tisha B'Av , is a time designated for national mourning over the tragedies that befell Am Yisrael throughout history—most notably the destruction of both Bateh Mikdash. Our Sages instituted a number of customs and halachot during this period to reduce our joy and help us internalize the gravity of the losses. While the Nine Days and week of Tisha B'Av carry stricter restrictions, even from the start of the Three Weeks, there are behaviors and activities that should be avoided due to their association with excessive joy, lightheartedness, or distraction from mourning. Entertainment and Recreational Outings The Rambam writes (Hilchot Ta'aniyot 5:1) that the proper response to communal suffering is to reflect and act—not to carry on with business as usual. For this reason, it is customary to avoid outings and events that are designed purely for fun or celebration . This includes: Attending concerts, comedy shows, musical performances, or theater productions Going to amusement parks, carnivals, bowling alleys, or arcades Group activities or trips organized for entertainment and leisure Recreational barbecues, parties, or similar festive gatherings The She'elat Ya'abets and Ben Ish Hai (Parashat Devarim) both emphasize avoiding such joyous outings during this period. Rav Moshe Feinstein (Iggerot Moshe, O.C. vol. 3, siman 87) also addressed recreational gatherings and ruled that they should be avoided even when music is not involved. Sports and Physical Activity Recreational sports are another category of concern. While physical activity for health is permitted, engaging in sports for fun—especially if competitive and emotionally charged—should be avoided. Casual jogging or gym workouts for health reasons are permitted . Joining in competitive team sports, tournaments, or pickup games, especially those that attract crowds or bring heightened excitement, are discouraged . Swimming for fitness may be permitted during the Three Weeks, but not during the Nine Days. The Mishna Berura (O.C. 551:16) cites that joyous activity should be limited even during the early part of the Three Weeks, especially when it mimics festivity. Poskim such as Rav Shmuel Kamenetsky extend this to include sporting events with celebratory atmospheres. Shopping for Enjoyment During the Three Weeks, one should refrain from shopping for enjoyment , even if no Beracha Shehechiyanu would be required. This includes: Buying new clothing, shoes, jewelry, accessories, or electronics Making home décor upgrades or indulging in hobby-related purchases Shopping sprees or window-shopping done for leisure Essential purchases (like school supplies or items urgently needed) are permitted. If one finds a limited-time deal or discount that will not be available later, they may buy the item during the Three Weeks but should wait to use it until afterward , if possible. This is ruled by Rav Moshe Feinstein and others (Iggerot Moshe, O.C. vol. 3, siman 80). Travel and Leisure Trips The Three Weeks are also considered a time of danger (see Shulchan Aruch O.C. 551:18), and for this reason, many refrain from leisure travel or long road trips. Rav Ovadia Yosef (Yechave Da'at 1:37) writes that unless there is a real need, vacation trips should be postponed until after Tisha B'Av. This includes: Cruises, resort stays, or beach vacations National parks or nature sightseeing trips Visiting distant relatives for enjoyment rather than necessity However, if the travel is required for business, medical needs, family obligations, or other pressing reasons, it is permitted—though one should still avoid turning it into a joyous excursion. Maintaining the Right Tone Some mistakenly believe that the Three Weeks require sadness or depression. On the contrary, the Torah teaches that a Jew must always serve Hashem with joy (Devarim 28:47). But during periods of national mourning, the tone of that joy must be subdued and introspective. The Gemara in Ta'anit 30b teaches, "Mi'shenichnas Av, mema'atin b'simha"—as the month of Av begins, we reduce our joy. We do not eliminate joy, but we avoid external expressions of frivolity and celebration. This balance is echoed by the Aruch HaShulchan (O.C. 551:23) , who writes that one's behavior during these days should reflect a seriousness and awareness of our national losses, even if one continues to smile, work, and engage with others normally. Summary During the Three Weeks, one should avoid: Concerts, shows, amusement parks, and festive outings Competitive or recreational sports done for fun Unnecessary shopping for non-essential or luxury items Travel taken for leisure or vacation Parties and gatherings unrelated to Misvot This helps us remain focused on the deeper meaning of this period—a time to reflect, mourn, and yearn for the rebuilding of the Bet HaMikdash.

Shiur given by Rabbi Bezalel Rudinsky on Tisha BAv and 3 Weeks. Shiur given in Yeshiva camp during the summer at New Bloomfield, PA.

Shiur given by Rabbi Bezalel Rudinsky on Tisha BAv and 3 Weeks. Shiur given in Yeshiva camp during the summer at New Bloomfield, PA.

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain, we welcome corrections. 06-16-25; 06-17-25 One of the more commonly encountered questions during the Three Weeks concerns music. Is it permissible to listen to music during this period? What about recorded music, or music intended to help a person focus, relax, or stay awake? And is singing permitted even if instruments are not? This Halacha examines the nature of the restriction, its halachic basis, and when—if ever—music might be allowed. What Is the Source for This Custom? The custom to refrain from music during Ben HaMesarim is not explicitly found in the Gemara. Rather, it evolved as part of the broader mourning practices adopted after the destruction of the Bet HaMikdash. Music brings joy and emotional upliftment, and is therefore seen as inappropriate during a period meant for national reflection and sorrow. The Rambam (Hilchot Ta'aniyot 5:14) writes that after the Hurban (destruction of the Bet HaMikdash), the Sages enacted decrees to limit expressions of joy, such as music and dancing. Although this was not originally specific to the Three Weeks, over time the practice was incorporated into this period to align with the overall spirit of mourning. Does This Apply to All Music—Even Recorded? Yes. Most Poskim today apply the restriction to both live and recorded music. Even if the original decree referred to instruments and public festivities, recorded music triggers the same emotional experience of joy and is therefore avoided. This includes music played casually at home, in the car, or on headphones. Background music in stores or commercials is not the listener's intent and may be permitted. Some Poskim draw a distinction between upbeat, celebratory music versus neutral or calming music. However, the general rule is to avoid music that provides emotional enjoyment. What About Music for Practical Use—Exercise, Focus, or Sleep? There is room for leniency when music serves a functional purpose rather than entertainment. For example: A person using soft background music to help them focus while working or studying. Someone who cannot fall asleep without relaxing music. A person who requires rhythmic music for exercise or therapy. In such cases, some authorities are lenient, especially before Rosh Hodesh Ab. Still, one should try to use instrumental or neutral tracks and avoid upbeat or joyous songs. Is Singing Without Instruments Permitted? Yes. Singing without instruments is generally permitted throughout the Three Weeks, including the Nine Days. However, one should refrain from overly joyous or festive singing. This is especially true during learning or prayer, where singing a Pasuk or Zemirot is part of the experience. Even singing Shabbat Zemirot at home is encouraged as part of Oneg Shabbat. Music at a Se'udat Misva At a Se'udat Misva—such as a Brit Mila, Pidyon Haben, Siyum Masechet, or Sheva Berachot—some authorities permit live or recorded music, even during the Three Weeks. The joy is centered around the Misva, and therefore the usual mourning restrictions are eased. Still, many avoid music during the Nine Days (Rosh Hodesh Ab through Tisha B'Ab) even at a Se'udat Misva unless absolutely necessary. Summary Music is generally avoided during the Three Weeks as part of mourning the Hurban (destruction of the Bet HaMikdash). The restriction includes both live and recorded music. Leniency exists for functional uses (focus, sleep, exercise), especially before Rosh Hodesh Ab. Singing without instruments is permitted, particularly for prayer or learning. Music at a Se'udat Misva may be allowed but should be avoided during the Nine Days unless warranted.

[This episode originally aired on July 29, 2024] Hi everyone, welcome to another episode of The Chai on Life Podcast. I'm Alex Segal and today, we are speaking with Dr. Hilla Aboody, an amazing teacher, mother, wife and mentor currently living in Eretz Yisrael who I invited to come on to speak about this heavy time on the Jewish calendar.Hilla has such a beautiful way of explaining things — it's so deep and profound yet easy to comprehend at the same time.A little background on her:She is a wife and mother of five, living in Eretz Yisrael after making Aliyah 7 years ago from Brooklyn, NY. She is a teacher and Em Bayit (house mother) at Midreshet Eshel, a Sephardic seminary for post High school students from around the world. Her educational background includes studying at Michlalah and receiving her bachelor's degree from Bar-Ilan University and a Master's and PhD in Jewish History from New York University. She has published her study on Eliyahu the Prophet in Talmudic literature and midrashim in her book, “Through the Prism of Wisdom”. As an educator and kallah teacher, Hilla dedicates her time in guiding students to creating a relationship with Hashem and tips and tools to thrive in their marriages and in life.In our conversation, we speak about:-What the Jewish perspective is on sadness and pain-How we can connect to Hashem during this time and in this unique way, especially if it feels daunting for you right now-Why this particular time period brings about more heaviness and actually the reason why we take more precautions-The rich energy that lies in the months of Tammuz and Av — what the letters associated with each month mean, why the sense of each month is important and what we can individually and collectively take from all of that-Why crying is actually a sign of bravery-Practical things you can do now to get through this time with more faith, in a more connected way to yourself, Hashem and those around you-How to deal with difficult emotions with your kids…and SO MUCH MOREThis podcast with Hilla is basically an hour long shiur. I got chills like 17 times as I was listening to her and it's definitely one of the most important ones I've done so far in terms of our spirituality.If there is someone you want to see on The Chai on Life Podcast, email me at alex@chaionlifemag.com or send me a DM @chaionlifemag. Thanks again, see you next week!

“I used to think there was one America, but there are two. There's no place for me in McPherson's and Hearst's America, but there is in Lincoln's and Roosevelts!”  This week on Cold War Cinema, we discuss Mikhaill Romm's 1948 drama, The Russian Question. In this Soviet production, winner of the 1948 Stalin Prize and based on a play of the same name by Konstantin Siminov, a mendacious newspaper editor sends columnist Harry Smith to the Soviet Union to write a book critical of socialism. But when the principled columnist returns to the United States, he quickly realizes that the American press intends to turn the Russian question—whether the Russians want war—into a statement with dangerous geopolitical ramifications.  Join hosts Jason Christian, Tony Ballas, and Paul T. Klein as we consider: The role of editing or montage in the construction of political critiques in aesthetic form Why the President of the Motion Picture Association called this a “sneering, lying attack on the United States” and an “open bid to stir contempt and hatred for America on the part of the Russian audiences,” and why he got it all wrong How a Soviet film about a sensationalist American news media helps us understand our current political moment _____________________ We love to give book or film recommendations on the podcast, so here are ours for this episode:  Paul recommends Clarence Brown's 1949 drama Intruder in the Dust. Tony recommends Langston Hughes 1961 collection, Ask Your Mama: 12 Moods for Jazz. Jason recommends Mikhail Romm's 1961 drama Nine Days in One Year. _____________________ Like and subscribe to Cold War Cinema, and don't forget to leave us a review! Want to continue the conversation? Drop us a line at any time at coldwarcinemapod@gmail.com. To stay up to date on Cold War Cinema, follow along at coldwarcinema.com, or find us online on Bluesky @coldwarcinema.com or on X at @Cold_War_Cinema.   

25 YEARS LATER… John Hampson from Nine Days (yes, THE voice behind “Absolutely (Story of a Girl)”) joins Harlan on Sole Free for a no-holds-barred, nostalgic, and hilarious convo you won't believe. From the sneakers he never got as a kid to the moment he unboxed his first major label deal, it's a full-circle ride through music history, fatherhood, and surviving the industry — all with some pizza, blisters from Air Jordans, and a few conspiracy theories about South of the Border

Marcus Buckland and Tom Allnutt look back on another miserable Premier League afternoon against Crystal Palace - does it really have to be this bad? Which players should be putting their hand up for Europa League selection? Is it the players or Ange at fault? And looking ahead to the countdown to the Europa League final against Manchester United, what is Postecoglou's message to the players this week? Will Son and Kulusevski be fit? 

In this episode, Dave and Ashley Willis, alongside hosts David and Anne Wilson, share their journey of navigating marriage, mental health, vulnerability, and the struggles that come with facing hidden struggles, such as anxiety, depression, and pornography. The conversation is deeply personal as they explore the challenges they've faced in their own marriages, offering listeners practical advice and powerful stories of grace and healing.The episode opens with a humorous and warm exchange between the hosts and guests. Dave and Ashley Willis drive down from Atlanta to Orlando and talk about their marriage ministry, which has flourished through Facebook, podcasts, and other online resources. They began with a simple Facebook page called "Marriage," later rebranded as “Naked Marriage.” This title, while provocative, is grounded in the biblical concept of "naked and unashamed," emphasizing the importance of emotional intimacy in marriage. They highlight the idea that marriage should be a place of full vulnerability, where secrets are laid bare, and trust is developed.Ashley shares a personal story about the struggles with anxiety and depression she faced early in their marriage. For years, she kept her anxiety a secret from Dave, feeling deep shame. However, after a painful moment of realizing she couldn't carry the burden alone, she finally confided in Dave. His patient, understanding response played a pivotal role in her healing process. This moment is a beautiful example of what it looks like when partners support each other in marriage, choosing presence over the need to fix.The conversation then turns to the topic of pornography, which, despite its prevalence in society, remains a taboo subject in many marriages. Dave shares his own battle with pornography, acknowledging the secrecy and shame he felt, and how it became a significant obstacle in his marriage. He describes his initial decision to keep his struggles hidden from Ashley, believing he could overcome them on his own. However, when Ashley discovered his secret years later, the initial confrontation was intense, filled with emotions of betrayal, anger, and shame. Over time, with grace, accountability, and the support of each other, they worked through the difficulty together.The couple discusses the ongoing challenges that many couples face regarding pornography in their relationships, and they emphasize that it is a problem in and out of the church. They point out that while it's a difficult issue to confront, bringing it into the light is the key to finding freedom and healing.The episode wraps up with an invitation for listeners to access their free eBook, Nine Days to Great Sex, a resource designed to help couples break free from barriers like pornography and rediscover intimacy. It's clear from this conversation that both Dave and Ashley, as well as David and Anne, have made it their life's mission to help married couples build trust, communicate openly, and develop deeper emotional intimacy. To support this ministry financially, visit: https://www.oneplace.com/donate/84/29

The National Security Hour with Blanquita Cullum – Communities worldwide mourn Pope Francis's passing, observed over a nine-day period following Cardinal Farrell's solemn announcement. His funeral arrangements include an open casket and burial at Santa Maria Maggiore. Attention now turns to the upcoming Conclave, where speculation abounds over progressive successors, traditionalists, and the choice of Africa's first Pontiff.

The National Security Hour with Blanquita Cullum – Communities worldwide mourn Pope Francis's passing, observed over a nine-day period following Cardinal Farrell's solemn announcement. His funeral arrangements include an open casket and burial at Santa Maria Maggiore. Attention now turns to the upcoming Conclave, where speculation abounds over progressive successors, traditionalists, and the choice of Africa's first Pontiff.

Canon Stephen Sharpe, ICKSP serves as Parochial Vicar at St. Joseph Shrine in Detroit, Michigan. He was ordained in 2020. DESCRIPTION: In Today's Show: Why does the Church mourn for 9 days after a Pope dies? What advice can you give to Catholics who find themselves defending themselves against criticisms of Pope Francis? What is Catholic teaching on actors kissing someone who is not their spouse within the context of a movie? Are there any indulgences attached to those who spread awareness of the ICKSP through car stickers/decals? Why does the Master of Ceremonies server in the Institute fold his hands differently than the rest of the servers? ​​Is it valid to cover the Altar Crucifix with a picture of the Risen Christ?  Can the next Holy Father cancel or do away with the future synods? Does it matter what color veil married women wear to a Latin Mass? ​​Will Carlos Acutis' canonization be postponed until there is a new Pope? Can you explain why there are fewer nuns these days at my weekly Mass? Visit the show page at thestationofthecross.com/askapriest to listen live, check out the weekly lineup, listen to podcasts of past episodes, watch live video, find show resources, sign up for our mailing list of upcoming shows, and submit your question for Father!

In 1553, the Tudors are only a few years away from colonizing America, but first they must determine which Sovereign shall lay claim to these looming trans-Atlantic discoveries. Check out the YouTube version of this episode at https://youtu.be/fmzN4c24--Q which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. England History books available at https://amzn.to/4526W5n British Kings & Queens books available at https://amzn.to/430VOo0 Age of Discovery books available at https://amzn.to/3ZYOhnK Age of Exploration books available at https://amzn.to/403Wcjx Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's Books: https://amzn.to/3k8qrGM Audio credit: Monarchy From the Middle Ages to Modernity written and narrated by D. Starkey. Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Hi everyone! Welcome back to another episode of The Chai on Life Podcast — but not just any episode, the one year anniversary episode!I am so proud of how far we've come and how far I've come personally on this journey to building Chai on Life. I have learned so much from so many absolutely incredible women and it has all changed my life for the better.In this episode, I reflect on some of the behind-the-scenes things that have been going on for me throughout the past year as well as go through some of my favorite moments from the last 42 episodes. I share what has stuck with me, what I'm still doing, how I have changed from the teachings and more.A special thank you to all of you who have listened, supported and been there along the way. The chizuk means everything. Another special thank you to all the amazing guests because it's your wisdom that is helping us all become more Chai on Life!Also, enter the giveaway! To do so, all you have to do is write a review for the podcast and send me a screenshot of it and then I will choose someone randomly from that to win a $150 Amazon gift card. If you've already rated and reviewed, that counts too and can be used to enter! My email is alex@chaionlifemag.com or you can DM me on Instagram @chaionlifemag.Here, the episodes mentioned in the podcast for easy access to go back and listen!Rivkah Fox on All Things DatingFrum Minimalism: Meet the Woman Who Decluttered Her Entire Home For GoodDebbie Greenblatt: Secrets to Building a More Connected MarriageChana Deutsch: How to Articulate Your Needs, Wants and Desires to Create More Love in Your MarriageMiriam Goldberg: A Deep Dive Into the Mystical World of MikvahLeora Blumenthal: Simplify Your To-Do List and Feel Like a QueenHilla Aboody: Strengthening Ourselves Through the Three Weeks, Nine Days and Tisha B'AvDanielle Renov of Peas Love N Carrots: Building Bitachon, Choosing Happiness and Sharing Her Life with OthersFaigy Blumstein: Is Cheshvan the Month of Moshiach? Gaining More ClarityRivka Segal: Transform Your Tehillim ExperienceAs always, if there is a guest you want to see or a topic you want covered, you can always reach out. Thanks so much for listening, see you next week!

In his Netflix sports docuseries Losers, director Mickey Duzyj explores how people respond to failure in a culture where “winning is everything” – and how failure can sometimes lead to greater success. It's not surprising then that Duzyj tackles Mauro Prosperi's survival story, and the ripple effects his journey had on Mauro and his loved ones. Today, Duzyj joins host Mike Corey to discuss the series, and his journey with Mauro back to the Sahara to find the marabout that was crucial to Mauro's survival. Be the first to know about Wondery's newest podcasts, curated recommendations, and more! Sign up now at https://wondery.fm/wonderynewsletterListen to Against The Odds on the Wondery App or wherever you get your podcasts. Experience all episodes ad-free and be the first to binge the newest season. Unlock exclusive early access by joining Wondery+ in the Wondery App, Apple Podcasts or Spotify. Start your free trial today by visiting http://wondery.com/links/against-the-odds/ now.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Mauro Prosperi has lost count of how many days he's been lost. In despair, he attempts to take his own life. But when he wakes up still alive, he decides he has to keep going – even if that means climbing over a mountain range — and praying that on the other side, he'll finally find help. In this episode, we discuss suicide and depression. If you or someone you know is struggling with mental health, the National Suicide & Crisis Lifeline can be reached at 988. The National Alliance on Mental Illness is available at 1-800-950-6264.Be the first to know about Wondery's newest podcasts, curated recommendations, and more! Sign up now at https://wondery.fm/wonderynewsletterListen to Against The Odds on the Wondery App or wherever you get your podcasts. Experience all episodes ad-free and be the first to binge the newest season. Unlock exclusive early access by joining Wondery+ in the Wondery App, Apple Podcasts or Spotify. Start your free trial today by visiting http://wondery.com/links/against-the-odds/ now.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Mauro Prosperi wakes up alone and lost in the middle of the Sahara Desert. He's forced to drink his own urine, and tries and fails to attract the attention of a rescue plane by burning his belongings. Finally, he takes shelter in an abandoned Islamic burial shrine, where he eats bats and drinks their blood. Be the first to know about Wondery's newest podcasts, curated recommendations, and more! Sign up now at https://wondery.fm/wonderynewsletterListen to Against The Odds on the Wondery App or wherever you get your podcasts. Experience all episodes ad-free and be the first to binge the newest season. Unlock exclusive early access by joining Wondery+ in the Wondery App, Apple Podcasts or Spotify. Start your free trial today by visiting http://wondery.com/links/against-the-odds/ now.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

It's April 14, 1994, and an Italian policeman and ultramarathoner named Mauro Prosperi is running the world's most challenging footrace: the Marathon des Sables, across the Sahara Desert in Morocco. But when a sandstorm kicks up, Mauro finds himself hopelessly lost.Be the first to know about Wondery's newest podcasts, curated recommendations, and more! Sign up now at https://wondery.fm/wonderynewsletterListen to Against The Odds on the Wondery App or wherever you get your podcasts. Experience all episodes ad-free and be the first to binge the newest season. Unlock exclusive early access by joining Wondery+ in the Wondery App, Apple Podcasts or Spotify. Start your free trial today by visiting http://wondery.com/links/against-the-odds/ now.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.