Summary of Laws of The Three Weeks
Summary of Laws of The Three Weeks

The three weeks beginning the 17th of Tammuz (this year, on July 4th) Shiv'ah Asar B'Tammuz (the seventeenth of Tammuz) and ending  on the fast day of Tish'ah B'Av are called "bein hametzarim" (between the distresses). During these three weeks, the Romans broke through the walls of Jerusalem, Yerushalayim, and destroyed the Temple, the Beis Hamikdash. Although our Sages, Chazal[2], instituted laws of aveilut (mourning) beginning only on the week of Tish'ah B'Av or on the first day of the month of Av, Rosh Chodesh Av (the beginning of the Nine Days), the Poskim (halakhic authorities) extended the aveilus and instituted many of the laws beginning from Shiv'ah Asar B'Tammuz.

Accordingly, the Ashkenazic tradition is that three weeks of communal aveilus begin from Shiv'ah Asar B'Tammuz. According to most Poskim, the prohibitions of the Three Weeks begin on the evening of Shiv'ah Asar B'Tammuz, even though the fast first begins in the morning.

This year, since the seventeenth of Tammuz falls on Shabbos, the fast day is observed on Sunday, the eighteenth of Tammuz. According to all Poskim, when Shabbos is over, all the prohibitions of the Three Weeks begin.[3]

The Prohibitions

Note: The halakhot contained herein pertain only to the portion of the Three Weeks prior to the first day of the month of Av, Rosh Chodesh Av. Beginning from Rosh Chodesh Av, the more stringent prohibitions of the Nine Days apply.[4] 

Introduction:

Chazal say (Gemara Ta'anis 30b): כל המתאבל על ירושלים זוכה ורואה בשמחתה- One who mourns for Yerushalayim will merit witnessing her joy. Clearly, we do not mourn the destruction of Yerushalayim properly as was common in previous generations. We go about our lives giving little thought to the churban (destruction [of the Bais Hamikdash]). The churban is relevant to us only through the halakhot of aveilut that we observe. It is thus fitting that we strive to follow these halakhot meticulously and not search for weak leniencies. Indeed, through keeping them properly we will merit to witness the geulah ([Final] Redemption).

Music:

One may not play or listen to a musical instrument during the Three Weeks. This prohibition includes listening to recorded music in any form. There is no halakhic basis to differentiate between "live" music and recorded music. Moreover, although singing is permitted, most - but not all - contemporary Poskim rule that listening to recorded "a capella" music is not permitted.

Nevertheless, one need not refrain from sitting in a waiting room or from shopping in a store in which recorded music is played. Furthermore, one may listen to music while exercising if the intent is merely to provide rhythm for the exercise.[5]Similarly, onewho is fatigued while driving may listen to music to keep himself alert.

One who gives music lessons for a livelihood may do so during the Three Weeks until Rosh Chodesh Av. Similarly, one who plays in a band may perform for non-Jews during that time.

It is questionable whether one may take music lessons during the Three Weeks. It would seem that if one does not experience enjoyment from the practicing it should be permitted.[6]Also, if skipping lessons will cause one a monetary loss or cause one to lose previously acquired skills perhaps taking lessons is permitted. Some Poskim qualify that one may take music lessons only if the ultimate purpose is to learn a marketable trade, but not if the ultimate purpose is just for pleasure. Moreover, they hold that this allowance is applicable only until Rosh Chodesh Av.[7]

Children younger than nine years of age may listen to music, and all children may listen to recorded stories with background music.[8]

Dancing, even without music, is prohibited (e.g., at a vort - engagement party), but singing is permitted.

Reciting Shehecheyanu

During the Three Weeks, the custom is to refrain from reciting the blessing of shehecheyanu on new clothing (see below) or on a "new" fruit.[9] The prevalent custom in the Diaspora is to allow reciting the blessing of shehecheyanu on Shabbat of the Three Weeks.[10]

New clothing:

As mentioned above, one should not recite the blessing of shehecheyanu during the Three Weeks. Thus, although one is technically allowed to purchase new clothing during the Three Weeks, one should not purchase special clothing-such as a nice suit or coat, upon which one usually recites shehecheyanu - if one plans to wear them during the Three Weeks. One may, however, purchase such items to wear after Tish'ah B'Av, at which time one will recite shehecheyanu. Also, one may (before Rosh Chodesh Av) purchase a suit and don it for the first time on Shabbos and recite the shehecheyanu on Shabbat. Moreover, one may don the suit on Erev Shabbat and wait until Friday night to recite the blessing.[11] All types of clothing upon which one does not recite shehecheyanu may be purchased and worn until Rosh Chodesh Av.        

New items:

Similarly, one should not purchase special items that give one particular pleasure, upon which one usually recites shehecheyanu at the time of acquisition or delivery-such as a special watch or a nice desk, even for use after the Three Weeks. One may, however, purchase (before Rosh Chodesh Av) a special item that will be used by more than one person-such as a new couch or a new car, since the blessing one recites for such items is not shehecheyanu, but hatov v'hameitiv,[12] which may be recited during the Three Weeks.

Building and Decorating:

One may do decorative work on one's house during the Three Weeks (until Rosh Chodesh Av), such as painting or installing carpet. One may also search for a new residence and even move during this time. Some refrain from such activity and avoid going to contract or closing during this time, since it is not considered a time of good mazel. However, if there would be a financial loss involved in waiting, one need not refrain from going to contract or closing on a house.

Haircutting:

The custom, (minhag) is that both men and women do not take a haircut or shave during the entire Three Weeks, even l'kovod Shabbos (for the honor of Shabbos). A woman may cut some hair when necessary for reasons of ritual immersion, tevilah, or modesty, tznius, even during the week of Tish'ah B'Av. Married women and women of marriageable age may shave their legs and tweeze their eyebrows - when necessary - until the week of Tish'ah B'Av. A man may trim his mustache if it interferes with his eating until the week of Tish'ah B'Av. Even young children should not receive haircuts. Nevertheless, a child who is suffering from excessive hair may have his/her hair cut. One who feels that one must cut one's hair or shave for business purposes should consult one's rabbi.

sheitel (wig) is considered a garment, not hair. Thus, it may be cut, washed and set professionally during the Three Weeks, but not during the Nine Days.

Sources

[1] The halachos presented in this article is in accordance with Ashkenazic tradition. According to Sephardic tradition, the prohibitions do not begin until either the Nine Days or the week of Tish'ah B'Av, depending on one's custom.

[2] Our Sages, may their memory be blessed.

[3] As stated above in the text, there is a dispute amongst the Poskim whether the prohibitions of the Three Weeks begin on the night or day of Shiv'ah Asar B'Tammuz. This year, when the seventeenth falls on Shabbos, that dispute is mostly moot since actions that are prohibited during the Three Weeks would anyway be prohibited because of Shabbos (e.g., taking haircuts, playing music).

[4] That is, for Ashkenazim. For Sephardim, many of the more stringent prohibitions do not begin until the week of Tish'ah B'Av.

[5] For elaboration, see article emailed on June 18, 2015.

[6] See ibid.

[7] Igros Moshe O.C. 3:87; B'zeil Hachomchah (6:61 #15), based on Sh"Ut Maharam Shick (Yoreh De'ah #368).

[8] For elaboration, see article emailed on June 18, 2015.

[9] I.e., a type of fruit that one has not yet eaten during this season.

[10] Mishnah Berurah 551:98; see Dirshu Misnhah Berurah n.e. 551:45, note 55.

[11] Misnhah Berurah 551:45; see Dirshu Misnhah Berurah n.e. 551:98, note 119.

[12] Since the item will be used by more than one person.

Note: Not all details and aspects of the question and answer can be fully expressed in this limited format. Accordingly, one should not rely on the information herein for their specific case as a small change in the circumstances can change the halachic outcome.