HaRav Shmuel Eliyahu is the Chief Rabbi of Tzfat.
How Do We Build the Holy Temple?
Our Sages teach that when the Holy Temple was destroyed, a Heavenly Voice proclaimed:
"You killed a lion already slain; you ground flour already ground; you burned a city already burned." (Lamentations Rabbah 1:41; Sanhedrin 96b)
The Jewish People had already destroyed the Temple spiritually, and Nebuchadnezzar merely completed the destruction of its wood and stone. Just as the destruction initially occurred in the spiritual realm, so too the Third Temple will first be built spiritually before it is constructed of wood and stone.
Studying the Laws of the Temple Is Like Building It
The prophet Ezekiel was told regarding the Third Temple:
"Son of man, see with your eyes, hear with your ears, and set your heart upon everything that I show you. For you were brought here in order that I might show it to you. Tell the House of Israel everything that you see" (Ezekiel 40:4; 43:10).
The Midrash relates:
Ezekiel said before the Holy One, blessed be He: "Master of the Universe, we are now in exile in the land of our enemies, and You tell me to go inform Israel of the form of the Temple, to write it before their eyes so they may observe all its forms and all its laws. Are they able to build it? Leave them until they return from exile, and afterward I will tell them."
The Holy One, blessed be He, replied:
"Because My children are in exile, should the building of My House be suspended? Great is its study in the Torah as its actual construction. Go tell them to occupy themselves with reading about the form of the Temple in the Torah, and in the merit of their studying it, I will regard them as though they are engaged in the building itself" (Tanchuma, Tzav 14)
This is the simple meaning is:
"Whoever mourns for Jerusalem merits and sees her rejoicing, and whoever does not mourn for Jerusalem does not see her rejoicing."
The Chatam Sofer notes that the vision does not say, "will merit and see," but rather, "merits and sees," implying that such a person already sees the Redemption unfolding in the present.
Laws of the Nine Days
Construction
The Gemara discusses the prohibitions that apply during the week in which Tisha B'Av falls:
"Before this time, the people reduce their business dealings, marriages, building, and planting" (Yevamot 43a).
The Gemara explains that only building and planting done for joy are prohibited (Ta'anit 14b; Megillah 5b). From this the authorities derive:
- Planting fruit trees is permitted.
- Planting ornamental trees is prohibited.
- Construction for enjoyment or luxury is prohibited.
- Construction for a necessary purpose is permitted. (Shulchan Aruch, Orach Chaim 551:2)
The Ben Ish Chai (Devarim, Year 1:3) writes:
Decorative painting and ornamental craftsmanship are prohibited from Rosh Chodesh Av until Tisha B'Av, even if begun beforehand. It is proper to avoid such work even when done by a contractor. This applies both to decorative work in buildings and to ornamental woodworking. Even ordinary construction, if intended merely for comfort or luxury, has the same status as decorative work and should not continue after Rosh Chodesh.
Accordingly, today decorative ceramic tiling is prohibited, while ordinary ceramic tiling is permitted.
A Non-Jewish Contractor
Someone who signed a contract with a non-Jewish contractor before Rosh Chodesh Av to build a luxury addition to his home or perform decorative plasterwork should ask the contractor to postpone the work until after Tisha B'Av.
If he can compensate the contractor with a small payment in order to delay the work, that is preferable. If the contractor refuses, the work may continue, since an independent contractor works on his own behalf. Nevertheless, because the work is being done on a Jewish home, it is proper to appease him with a small payment if possible. (Magen Avraham 551:7)
Construction Involving Financial Loss
Construction, renovations, painting, and similar work, even if done for luxury, which began before Rosh Chodesh Av and whose interruption would result in financial loss, need not be stopped, since this is considered davar ha'aved (prevention of financial loss).
According to the Shulchan Aruch, work performed by others is permitted in such cases, while according to the Rema it is permitted even if done by oneself when no one else is available (See Yoreh De'ah 380:4-5; Orach Chaim 537).
Therefore, it is permissible during the Nine Days to repair a sudden water leak or clear an unexpected plumbing blockage.
Building the Land of Israel Is Permitted
Construction for the sake of a mitzvah, such as building a synagogue, is permitted during the Nine Days (Magen Avraham 551:7).
My revered father and teacher of blessed memory (HaRav Mordechai Eliyahu) wrote that contractors building new homes for the public in the Land of Israel may continue working as usual, even on the eve of Tisha B'Av, because this fulfills the great mitzvah of settling the Land of Israel. In addition, stopping the work would cause many laborers to lose their livelihood. Therefore, the work may continue even when performed by Jewish workers.
Likewise, one may purchase a home or apartment in the Land of Israel after Rosh Chodesh Av because of the mitzvah of settling the Land. After all, the Sages even permitted purchasing property in the Land of Israel from a non-Jew on Shabbat because of its great importance.
Similarly, it is permissible during the Nine Days to plant trees if the purpose is to secure Jewish ownership of land in Eretz Yisrael from non-Jews.
Moving Into a New Home and a Housewarming
It is preferable not to move into a new home during the Nine Days. However, if a person has nowhere else to live, he may move during this period.
He may begin using the home immediately, even before the housewarming meal and the blessing of Shehecheyanu. Therefore, he should conduct the Torah study customarily held for a housewarming immediately, but postpone the festive meal and the Shehecheyanu blessing until after Tisha B'Av (Orach Chaim 551:2).
Some authorities maintain that a housewarming meal in the Land of Israel is itself considered a mitzvah meal.
Meat and Wine
Forbidden From the Beginning of Av
It is the accepted custom throughout Israel not to eat meat or drink wine during the Nine Days, from Rosh Chodesh Av until the tenth of Av (Orach Chaim 551:9).
According to Sephardic custom, the restriction begins after Rosh Chodesh Av, while meat and wine are permitted on Rosh Chodesh itself. (Chida, Moreh Ba'Etzba section 233; Ben Ish Chai, Devarim section15).
According to Ashkenazic custom, meat is prohibited even on Rosh Chodesh itself (Mishnah Berurah 551:58), since Aaron the High Priest passed away on that day.
Mourning for the Destruction
This custom is an extra stringency voluntarily accepted by all Israel beyond the strict requirements of halakhah.
Some laws of Tisha B'Av were made especially stringent, while others were made considerably more lenient because this is mourning over an ancient tragedy. The Sages were lenient in order to encourage Israel to anticipate the Redemption, yet they were stringent whenever they saw that people were forgetting Jerusalem and the Holy Temple, Heaven forbid.
Regarding this balance, my revered father and teacher of blessed memory would cite the Gemara (Bava Batra 60b), which explains why the custom developed to refrain from meat and wine even though there is no formal obligation:
When the Second Temple was destroyed, many ascetics among Israel resolved not to eat meat or drink wine. Rabbi Yehoshua approached them and asked:
"My children, why do you not eat meat or drink wine?"
They replied: "Shall we eat meat, from which offerings were brought upon the altar, now that the altar no longer exists? Shall we drink wine, which was poured as libations upon the altar, now that the Temple has ceased?"
Rabbi Yehoshua answered: "If so, we should not eat bread either, since the meal offerings have ceased."
They replied: "We can live on fruit."
He said: "Then you should not eat fruit either, since the first fruits are no longer brought."
They answered: "We will eat other fruits."
He continued: "Then you should not drink water either, since the water libation has ceased."
They had no answer.
Rabbi Yehoshua concluded: "My children, listen to me. Not to mourn at all is impossible, for the decree has already been issued. But to mourn excessively is also impossible, because we do not impose a decree upon the community unless the majority of the community can uphold it."
As the verse states: "You are cursed with a curse, yet you rob Me, the entire nation." (Malachi 3:9)
For this reason, fish remain permitted, since they were not offered upon the altar.
Is Food Cooked With Meat Permitted?
The Shulchan Aruch (Orach Chaim 551:10) writes:
"There are those who say that those who refrain from eating meat during these days may eat food cooked with meat, although poultry, salted meat, and newly fermented wine remain prohibited."
The Magen Avraham explains that meat fat has the same status as meat itself, and therefore a dish containing meat fat is forbidden.
Nevertheless, the Magen Avraham notes that the accepted custom today is to prohibit even food cooked with meat.
The Mishnah Berurah (§63) adds:
"However, if the food was merely cooked in a pot used for meat, it is certainly permitted."
He further writes that if a small amount of meat accidentally fell into a dish and was nullified in sixty parts, the food is certainly permitted. The Kaf HaChaim (551:142) rules likewise.
Selling Meat
Although refraining from meat is only a custom, the authorities were stringent and discouraged the sale of meat during these days so that Jews would not be led to violate the custom.
The Rema (Orach Chaim 551:9) writes:
"From Rosh Chodesh onward, the slaughtering knife is put away, and animals are slaughtered only for the sake of a mitzvah, such as for the sick, Shabbat, a circumcision, a pidyon haben, and similar occasions."
Today, however, kosher meat continues to be sold because there are people who are unaware of this custom. If the sale of meat were prohibited, it could create resentment and lead to even more serious transgressions.
As the Chazon Ish writes (Shevi'it 12:9):
"A greater stumbling block would result, as we would withhold kindness and the ways of life and peace from ourselves and from them. They are simply unlearned people, and we are obligated to sustain them and do them good, and certainly not to increase hatred and conflict between us and them. Otherwise we violate 'You shall not hate' and several other prohibitions whose severity is no less than the prohibition from which we seek to save them."
Who May Eat Meat and Drink Wine?
Anyone who comes to ask a Rabbi is clearly experiencing difficulty. Thus, permission is granted.
The Kaf HaChaim writes (Orach Chaim 551:147) regarding a menstruating woman who asked whether she was permitted to eat meat during this week. He cites the opinion of the Shevut Yaakov (Part I, Responsum 27), who wrote:
“Anyone who comes to ask is clearly aware that she cannot tolerate dairy foods because of some physical ailment. For this reason, I have permitted nursing women on several occasions to eat meat during these days. One may explain that this is permitted for her own well-being, since a nursing woman is generally regarded as ill, or for the well-being of the infant. For this reason, we are lenient in many matters for pregnant and nursing women, even regarding the Four Fasts. Anyone who comes to ask during these days because he cannot tolerate dairy foods due to some ailment or minor illness, I rule that he may eat meat, because danger is treated more seriously than a prohibition."
Restrictions for Nursing and Pregnant Women
When permission is granted, it should ordinarily be limited to poultry, unless there is a special need for beef. Wine is not permitted as well, so that the matter should not be treated lightly.
The Sha’arei Teshuvah (section28) writes that everything depends upon the judgment of the halakhic authority. If the people are inclined to disregard prohibitions, greater stringency should be exercised. The authority should also inform the person that, unless it is especially difficult, he should refrain from eating meat from the seventh of Av onward, since on that date the Romans broke into the Temple Sanctuary.
A Mitzvah Meal
The Rema writes (Orach Chaim 551:10):
“At a mitzvah meal, such as a circumcision, a redemption of the firstborn, the completion of a tractate, or an engagement meal, all those connected with the meal may eat meat and drink wine. However, the number of participants should be limited and additional guests should not be invited. During the week in which Tisha B’Av occurs, only a small and limited group may eat meat and drink wine. This is permitted even on the eve of Tisha B’Av, provided that it is not the final meal before the fast."
At these mitzvah meals, meat and wine are permitted even when the meal is not held at its normal time.
A bar mitzvah meal held on the boy’s actual birthday is considered a mitzvah meal. (Kaf HaChaim 551:158.) If the boy delivers a Torah discourse, the meal is considered a mitzvah meal even when it is not held on the actual date.
Who Is Considered Connected to the Meal?
The Taz (section12) writes:
“‘All those connected with the meal’ appears to mean anyone who would ordinarily attend such a meal, whether because of family ties or because he is a friend of the celebrant."
The Magen Avraham similarly writes:
“At the completion of a tractate, even someone who did not study together with them may eat with them because of family ties or friendship."
This is also the ruling of the Mishnah Berurah (section 75).
The Maharil, however, wrote:
“It appears to me that only relatives who are disqualified from testifying because of their relationship are considered relatives."
Therefore, the Ben Ish Chai (Devarim section 15) writes that at all such meals, everyone should eat fish and drink other beverages so that there will be no need to determine precisely who is permitted to eat meat. Everyone who comes is welcome. Only the cup used for Grace After Meals should contain wine, and the person leading Grace After Meals should drink it.
Soldiers in Combat Zones
Soldiers in combat zones or at military training facilities who require physical strength and fitness may eat meat and anything else supplied to them by the army.
In such places, it is obligatory to maintain alertness, fitness, and strength because combat may suddenly resume without warning. They are absolutely forbidden to be stringent and refrain from eating meat.
Buying and Selling Clothing
Items associated with joy should not be purchased.
When the month of Av begins, purchase activity is reduced. This means that one should not buy clothing associated with joy, such as clothing for a wedding. This prohibition applies to the groom, the bride, members of the family, and others, and this is the accepted custom (Orach Chaim 551:2.)
The Magen Avraham (551:7) writes that merchants should not sell silver utensils, “because they bring joy to those who see them."
Some authorities are stringent and reduce every form of transactions, but this is not the accepted custom. Nevertheless, business that is unnecessary and is not required for one’s livelihood should preferably be avoided from Rosh Chodesh Av onward.
The Ben Ish Chai (Devarim section 2) writes:
“Even regarding wedding needs, if a person wishes to purchase something that will not be available after Tisha B’Av, or something that there will not be enough time to prepare after Tisha B’Av, it is permitted. The same applies to an item that could be purchased after Tisha B’Av but is now available at a price that will not be available afterward. It may be purchased before Tisha B’Av."
The Kaf HaChaim (section 2) writes: “Even when there is only a possibility of financial loss, it is permitted."
A wise person looks ahead and arranges these matters before these days begin.
Clothing Requiring the Blessing of Shehecheyanu May Not Be Purchased.
Any garment over which the blessing of Shehecheyanu would be recited may not be purchased from Rosh Chodesh Av onward, even according to Sephardic custom and even if the purchaser intends to wear it only after Tisha B’Av.
The Shulchan Aruch writes (Orach Chaim 551:7): “Some say that it is forbidden to make new garments and new shoes during this week, and one should be stringent in this matter from Rosh Chodesh."
The Rema adds: “The same applies to purchasing them."
The Mishnah Berurah (section 49) writes: “This applies even if he intends not to wear them until after Tisha B’Av."
This is also cited by the Kaf HaChaim (section103).
A simple garment over which Shehecheyanu is not recited may be purchased, but it may not be worn for the first time from Rosh Chodesh onward.
For example, undershirts, socks, shoes, and similar items over which Shehecheyanu is not recited may be purchased after Rosh Chodesh Av when needed. However, they should not be worn for the first time until after Tisha B’Av, since wearing new clothing is prohibited according to the law.
Shehecheyanu
The Kaf HaChaim (section 88) writes:
“Even though, in any event, the blessing of Shehecheyanu is not recited over clothing from the seventeenth of Tammuz onward, as stated below in paragraph 17, why was it necessary to mention new garments here? It may be answered that there it says only that ‘it is proper to be careful,’ whereas here it says that it is forbidden, meaning that it is prohibited according to the law. Furthermore, this teaches that even an item that is not important enough to require the blessing of Shehecheyanu, such as a shirt, trousers, and similar garments, may nevertheless not be worn because of the mourning of Tisha B’Av."
Shoes for Tisha B’Av
The responsa Halachot Ketanot discusses whether shoes intended for Tisha B’Av may be worn for the first time on Tisha B’Av itself:
“Perhaps, since they serve only as a symbol of mourning, it is permitted. It is preferable to wear them for the first time on Yom Kippur, and one who is stringent will receive a blessing of goodness" (Part II, Responsum 139).
The Kaf HaChaim writes that it is proper to be stringent only when the person already has other shoes to wear on Tisha B’Av. However, if he has no suitable shoes for Tisha B’Av, he may wear the new shoes rather than wear leather shoes or walk barefoot. (Ben Ish Chai, Devarim section 9.) He may also purchase them.
A Person Who Has No Tallit
The responsa She’elat Yaavetz (Part I, Responsum 82) writes that a person who owns only one tallit and whose tallit became torn may purchase a new large prayer tallit. Otherwise, Heaven forbid, he would be among those who recite the Shema without a tallit and tefillin, which is described as bearing false testimony against oneself.
However, according to this opinion, he should not purchase a new tallit katan until after Tisha B’Av, since in the meantime he is considered unable to fulfill the mitzvah.
The responsa Rav Pe’alim (Part IV, Orach Chaim, Responsum 29) disagrees and writes that he should also purchase a new tallit katan, so that, Heaven forbid, he should not be regarded as one who is rejected by Heaven because he walks without a tallit katan.
Additional Purchases
Righteous individuals followed the custom of the Chafetz Chaim and purchased a special garment in which to greet the Messiah. A person who wishes to purchase such a garment may do so during these days.
A Broken Refrigerator
If a refrigerator breaks, a new one may be purchased and used immediately because it is a necessity.
Receiving a New Vehicle or Furniture
A person who has purchased nonessential furniture or possessions for increased comfort, such as a vehicle, sofas, or similar items, should arrange to receive them after Tisha B’Av.
If they arrive at his home during the Nine Days, he should not use them until after Tisha B’Av.
Purchasing a New Vehicle
Ideally, a new vehicle should not be purchased from Rosh Chodesh Av onward.
However, if a person needs the vehicle for his work, or if there is a special sale that allows him to purchase it at a substantial discount, it is permitted. Nevertheless, he should not begin using the vehicle until after Tisha B’Av.
Receiving a Gift
A person who receives a gift during these days that would ordinarily require the blessing of Shehecheyanu should intend not to acquire it until after Tisha B’Av. If he did intend to acquire it, he should not use it until after Tisha B’Av.
The Machazik Berachah (551:7) writes:
“If he was given as a gift an item over which the blessing of HaTov VeHaMeitiv is recited, he should recite the blessing immediately."
In other words, although the blessing of Shehecheyanu is not recited during these days, the blessing of HaTov VeHaMeitiv may be recited.
Laundering
The Shulchan Aruch writes (Orach Chaim 551:3):
“During the week in which Tisha B’Av occurs, it is forbidden to cut one’s hair or launder clothing, even if one does not intend to wear the clothing immediately but only to put it aside until after Tisha B’Av."
The Rema adds: “Our custom is to be stringent in all of these matters from the beginning of Rosh Chodesh until after the fast, unless it is for the sake of a mitzvah." Some Sephardic communities also follow the ruling of the Rema.
A soldier who has received leave from the army and must return to his base on the night after Tisha B’Av may launder his military clothing even during the week in which Tisha B’Av occurs. However, he should not launder other clothing together with his military clothing.
Freshly Laundered Clothing Is Forbidden
The Shulchan Aruch writes that during the week in which Tisha B’Av occurs, it is also forbidden to wear clothing that was laundered beforehand: “Whether for wearing or for spreading upon one’s bed; even hand towels and tablecloths are forbidden."
The Rema writes: “Our custom is to be stringent in all of these matters from the beginning of Rosh Chodesh until after the fast, unless it is for the sake of a mitzvah."
Therefore, the custom is to prepare clothing before the prohibition begins, so that it will no longer be considered freshly laundered. This is done by wearing the garment for approximately one hour, allowing it to absorb a small amount of perspiration so that it is no longer regarded as freshly laundered.
Throwing the clothing onto the floor is not effective. (See Ben Ish Chai, Devarim section 6; Responsa Rav Pe’alim, Part IV, Orach Chaim 29.)
Clothing may not be prepared in this manner on Shabbat, unless it is Shabbat clothing and it appears that one is wearing it in honor of Shabbat.
A Garment Soaked With Perspiration, Dirty Clothing, or Undergarments.
The Aruch HaShulchan writes (Yoreh De’ah 389:7):
“I saw that one of the great authorities wrote that even during the seven days of mourning, a mourner may change his shirt on a weekday if the old one is filled with perspiration or is soiled, because the Sages prohibited changing clothing only for pleasure and not when abstaining causes discomfort, similar to the laws of bathing."
See also Responsa Salmat Chaim (Orach Chaim 330): “The main consideration is that if such clothing commonly becomes soiled and is no longer fit to wear, it has the same status as children’s clothing." He further writes in section 331: “Regarding a person whose feet perspire and who normally changes his socks every few days, whether it is proper to do so during the Nine Days or whether he must endure the discomfort as long as possible - the matter also involves human dignity" (thus changing socks is possible).
Clothing With a Stain
A garment that became slightly dirty and has a stain may be cleaned with a cleaning substance, even during the week in which Tisha B’Av occurs. This is not considered laundering (Yoreh De’ah 381:1).
During these days, it is forbidden to launder the clothing of children over the age of three.
Some have the custom to launder the clothing of children under the age of three when the children have soiled their clothing, and this should not be disallowed. However, they should be careful not to launder a large amount of clothing together, and they should do so discreetly.
Shabbat Chazon
The Shabbat preceding Tisha B’Av is called Shabbat Chazon. The halakhic authorities disagree as to whether Shabbat clothing should be worn on this Shabbat.
According to the Shulchan Aruch and the holy Ari, clean and freshly laundered Shabbat clothing should be worn. This is the custom of Sephardim, Chassidim, those who follow the opinion of the Vilna Gaon, and most of the Jewish people.
According to the Rema, weekday clothing should be worn on this Shabbat, with the exception of one’s shirt and socks.
Some are respectful toward the opinion of the Rema and therefore wear one weekday garment together with their Shabbat clothing, leaving it on throughout Shabbat.
A person whose family custom follows the Rema should continue that custom. However, one who does not have such a family custom should follow the ruling of the Ari and the Shulchan Aruch.
The Joy of a Mitzvah
When a circumcision takes place during the days between Rosh Chodesh Av and the week in which Tisha B’Av occurs, according to Ashkenazic custom, the mohel, the sandak, the father and mother of the child, and the woman who brings the infant may wear Shabbat clothing. However, the man who carries the infant may not.
According to Sephardic custom, all those participating in the circumcision may wear Shabbat clothing.
However, if the circumcision takes place during the week in which Tisha B’Av occurs, even according to Sephardic custom, only those who have a primary role in the circumcision may wear Shabbat clothing.
When a pidyon haben takes place during the days between Rosh Chodesh Av and the week in which Tisha B’Av occurs, according to Ashkenazic custom, the father and mother of the child and the Kohen performing the redemption may wear Shabbat clothing.
According to Sephardic custom, all those participating in the pidyon haben may wear Shabbat clothing.
However, if the redemption takes place during the week in which Tisha B’Av occurs, even according to Sephardic custom, only those directly connected with the redemption, as listed above, may wear Shabbat clothing.
At a bar mitzvah, according to Ashkenazic custom, the bar mitzvah boy and his parents may wear Shabbat clothing.
According to Sephardic custom, all participants may wear Shabbat clothing. However, during the week in which Tisha B’Av occurs, even according to Sephardic custom, only the bar mitzvah boy and his parents may wear Shabbat clothing.
Bathing and Haircuts: The Custom Is Not to Bathe
The Shulchan Aruch writes (Orach Chaim 551:16):
“Some have the custom not to bathe from Rosh Chodesh onward. Some refrain only during the week in which Tisha B’Av occurs, and some fast from the seventeenth of Tammuz until Tisha B’Av."
The Rema adds:
“The custom is not to bathe, even in cold water, from Rosh Chodesh onward."
Some Sephardic communities also follow this custom. (Ben Ish Chai, Devarim §16.)
A person who regularly washes his face, hands, and feet with hot water every Friday may do so on the eve of Shabbat Chazon. This is the custom of both Sephardim and Ashkenazim.
The Lenient Opinion
The Kaf HaChaim (§186) writes:
“It emerges that according to the Rambam, the Ramban, and the modest individuals mentioned by the Ran, the prohibition of bathing applies only to bathing one’s entire body in hot water during the week in which Tisha B’Av occurs. Bathing the entire body in cold water, however, is permitted even during that week."
Therefore, one may be lenient for a person, whether Ashkenazic or Sephardic, who is accustomed to bathing and finds abstaining difficult. He should bathe only for the minimum amount of time necessary. However, he should not bathe on the eve of Tisha B’Av.
Customs Regarding Haircuts
According to the Shulchan Aruch, it is forbidden to cut one’s hair during the week in which Tisha B’Av occurs. This is the Sephardic custom.
The custom of Bukharan Jews and some Moroccan Jews is not to cut their hair from Rosh Chodesh Av onward.
The Ashkenazic custom is not to cut one’s hair from the seventeenth of Tammuz onward. This is also the custom of Tunisian Jews and some Moroccan Jews, and it was the custom of the Ari. Many Sephardic Jews have also adopted the custom of the Ari, and a blessing should rest upon them.
When Tisha B’Av falls on Sunday, or when it falls on Shabbat and is postponed until Sunday, according to the basic Sephardic law it is permissible to cut one’s hair during the preceding week. Nevertheless, it is proper to be stringent and refrain from haircuts and shaving during that week, so that one enters Tisha B’Av without having recently cut one’s hair.
Women May Be Lenient
According to Maran the Shulchan Aruch, women may be lenient and cut their hair throughout the Three Weeks, even during the week in which Tisha B’Av occurs.
The Shulchan Aruch writes regarding a female mourner after the first seven days of mourning (Yoreh De’ah 390:5): “A woman may remove her hair after seven days."
The Rema adds: “Some prohibit this even for a woman, and this is the primary ruling."
The Kaf HaChaim (551:47) writes:
“Since regarding an actual mourner the Rif and the Rambam rule that a woman may cut her hair after seven days, it appears that one may be lenient regarding this ancient mourning."
Some authorities are nevertheless stringent.
Who Is Permitted to Cut His Hair?
It is permissible to trim any hair that interferes with eating, such as a mustache, until the beginning of the week in which Tisha B’Av occurs.
A mohel, a sandak, and the father of the child may cut their hair during the Nine Days, but not during the week in which Tisha B’Av occurs.
The same applies to the father of a firstborn son whose pidyon haben takes place during these days.
"The fasts of the fourth, fifth, seventh, and tenth months will become joyful and glad occasions and happy festivals for Judah. Therefore love truth and peace." - Zechariah 8:19