1. Overview of the Three Weeks and Nine Days

The period known as the Bein HaMetzarim—the three weeks between the 17th of Tammuz (Shivah Asar b'Tammuz) and the Ninth of Av (Tisha B'Av)—is a time of national mourning for the Jewish people. It commemorates tragedies culminating in the destruction and burning of the Beis Hamikdash—>the Holy Temple. During these three weeks, we refrain from various activities that bring joy, comfort, or pleasure. Some restrictions apply throughout all three weeks, such as refraining from making marriages and taking haircuts. As we approach Tisha B'Av, especially with the onset of the nine days beginning with Rosh Chodesh Av, additional restrictions are observed, reflecting an intensification of mourning.

2. Restrictions Specific to the Nine Days

The laws of the nine days are rooted in the Mishnah’s teaching: Mishenichnas Av Memaatin b'Simcha—when Av enters, we diminish joy. This includes not only refraining from joyous activities but also avoiding business dealings related to joy, such as purchasing new clothing or shoes, or giving garments to a tailor for alterations. Even buying clothing on sale for later use is prohibited during this period due to the inherent excitement and joy in acquiring something new. Washing clothes is also forbidden during these days, with exceptions made for soiled children’s garments due to necessity. If one needs clean clothing for Shabbos, it may be washed by a non-Jew or at a laundromat.

3. Wearing Freshly Laundered Clothing and Exceptions

One may not wear freshly laundered clothing during the nine days unless it was worn briefly before their onset (excluding Shabbos). The common practice is to try on all outer garments before the nine days begin so they are considered “worn.” This generally applies to shirts, pants, and outerwear rather than undergarments or socks, though customs may vary regarding these items. New shoes are typically not worn during this period unless already used previously. An exception exists for those participating in a bris milah—the father, mohel, and sandek may wear special garments in honor of the mitzvah.

4. Bathing and Personal Hygiene During the Nine Days

Bathing for pleasure is prohibited during the nine days, even in cold water. However, exceptions are made for purposes of healing or mitzvah observance (such as immersion in a mikvah). In cases of significant discomfort due to heat and sweat—especially relevant today—authorities permit quick showers to remove discomfort but not for pleasure; one should avoid hot water and lengthy bathing sessions. This leniency reflects increased awareness of hygiene needs compared to earlier generations when even yeshiva students would refrain from showering despite discomfort. Those who regularly immerse in a mikvah before Shabbos may continue this practice during the nine days but should not adopt it solely as an excuse for bathing at this time. While some authorities permit full bathing with soap before Shabbos out of respect for cleanliness on Shabbos, others are stricter based on a literal reading of Shulchan Aruch. The prevailing custom balances hygiene needs with respect for mourning practices.

5. Prohibition Against Eating Meat and Drinking Wine

During the nine days, eating meat and drinking wine is forbidden except on Shabbos or at a s'udas mitzvah—a meal celebrating a mitzvah such as a siyum (completion of a tractate). In settings like summer camps where feeding children meatless meals might be difficult over an extended period, camps often arrange daily siyumim so that meals can be classified as s'udas mitzvah and meat can be served accordingly. However, some authorities recommend focusing on the siyum itself rather than using it merely as an excuse to eat meat.

6. Other Joyous Activities: Moving Homes and Medical Procedures

Entering a new home during the nine days is discouraged due to its association with joy; some authorities suggest postponing until after Tu B’Av (15th of Av), which is itself a joyous day, or even until Elul if possible. However, if circumstances require immediate relocation (such as eviction), each case must be judged individually. Regarding medical procedures or court cases (especially against non-Jews), it is preferable to delay them until after Tisha B'Av, since this period is considered an inauspicious time for Jews according to tradition. If delay is impossible due to urgency, scheduling before Shabbos Chazon (the Shabbos preceding Tisha B'Av) is advised.

7. The Practice and Purpose of Siyumim During the Nine Days

The Rebbe encouraged making daily siyumim—completing tractates of Talmud—throughout the nine days starting from Rosh Chodesh Av (and even earlier if possible). These siyumim serve as permissible sources of joy within halachic boundaries during this sad time by revealing hidden goodness within sadness through Torah study. It is ideal to make siyumim public events involving as many people as possible (b’rov am hadras melech). Even those who did not personally complete a tractate can participate in another’s siyum and share in its merit by hearing about its conclusion or joining celebratory meals (s’udas mitzvah). The Rebbe recommended choosing tractates that are easy to explain so everyone present—including children—can understand and participate meaningfully. In 1980 (Tav Shin Mem), there was even an organized effort in New York to broadcast daily siyumim on radio so more people could join remotely—a practice encouraged by the Rebbe.

8. Adding Joy Through Torah Study and Tzedakah

Alongside siyumim, increasing Torah study and giving extra tzedakah are emphasized during these days based on verses linking redemption with Torah learning and charity (Tziyon b’mishpat tipadeh v’shaveha b’tzedakah). The Rebbe advised always having a pushka available when making siyumim so participants can immediately give tzedakah; on Shabbos this can be accomplished through sharing food or spiritual encouragement. Additionally, every siyum should include reminders about increasing love among fellow Jews (ahavas Yisrael) and publicizing these practices widely—even involving young children just as we do at Erev Pesach siyumim. Ultimately, these activities aim to reveal inner goodness within exile (golus)—as hinted by adding an aleph (representing G‑dliness) turning goyla—exile into geulah—redemption—and hasten Moshiach’s coming so that our mourning will turn into everlasting joy while continuing positive practices like siyumim even after redemption arrives.