Because these weeks mark a period of intense mourning and tragedy, the custom is to refrain from reciting the bracha of shehechyanu - after all, how can we honestly say "shehechyanu... la'zeman hazeh" - that we are thrilled to once again enter this time of year!?
Therefore, from the 17th of Tammuz and until after the 9th of Av we generally refrain from wearing new clothing, eating a new fruit or buying new items that require a bracha of shehecheyanu [Shulchan Aruch 551:17; Mishna Berura ibid., note 99].
However, many poskim opine that one may recite the bracha of shehecheyanu on Shabbat until Rosh Chodosh [Aruch HaShulchan 551:38; Mishna Berura ibid., note 98]. Therefore, if the new fruit can last until Shabbat, one should wait until Shabbat, otherwise it may be recited during the week [Mishna Berura ibid. note 101] The same is true for new clothes, and especially if there is a special occasion such as a bar mitzvah or bris [Yechave Daat 1:37]. However, there are those who are stringent and permit this only about a fruit which is seasonal but not regarding other items such as clothing [Chayei Adam 14].
Clothing that does not require a bracha of shehecheyanu may be purchased until Rosh Chodosh, therefore, one may purchase socks, shirt, shoes, ties, dishes or any other item [Mishna Berura, ibid. note 45]. If there is a big sale than one may purchase the garment although they require that one recite a shehecheyanu, however, it may not be worn until after Tisha B'Av [Mishna Berura ibid., note 11; Shaar Hatziyun note 12; Kaf HaChaim note 12].
One should refrain from buying a house during the three weeks unless one is in desperate need [Rivovot Efraim 2:155 and 3:341; Nitai Gavriel 7;9]. Similarly, one should not move into a new house during the three weeks. If one cannot wait, then one should put up mezuzot and take some of belongings into the apt or house before the seventeenth of Tammuz [Levush Mordechai 1:101].
DVAR TORAH Following the account of Tzelaphchad's daughters, Moshe approached G-d regarding the appointment of his successor. Why now? According to the Midrash, the answer is that after the daughters successfully petitioned for their inheritance rights, Moshe began to contemplate his own sons' potential roles as heirs to his Torah leadership.
However, as the Midrash teaches, G-d informed Moshe that his sons were not destined for this mantle. They had not dedicated themselves to studying Torah with their father day and night, as Yehoshua had. Consequently, G-d designated Yehoshua as the next Torah leader of the Jewish people.
One might question why Moshe did not recognize this himself. Was he unaware of Yehoshua's suitability as his successor?
Rabbi Mordechai Ilan, the late Av Beit Din of Tel Aviv and author of the commentary Mikdash Mordechai, posits that Moshe was fully aware that his sons were not worthy successors and anticipated G-d’s rejection of his request. Nevertheless, he understood the importance of establishing a precedent: while land and even priesthood could be inherited, Torah leadership could not. Instead, Torah leadership must be earned through diligence, skill, and perseverance. By asking the question of G-d, and being rebuffed, Moshe ensured that this requirement would be recognized and recorded in the Torah.
As the Rambam articulates in Hilchot Talmud Torah (3:1), there are three crowns: monarchy, priesthood, and Torah. The crowns of monarchy and priesthood are solely attainable through inheritance, while the crown of Torah is accessible to anyone willing to strive for it.
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Kiddush at KINS North is sponsored by Alan and Dina Birnbaum in commemoration of the yahrtzeit of Alan’s mother, Adina Bina bat Avraham Yaakov – Edith Birnbaum z’l.
Seudah Shlishit at KINS North is sponsored by the family of Rabbi Hyman M. Naiman, z”l, in commemoration of his Yahrzeit on 26 Tammuz.
A donation to the Kiddush Fund was made by Eli and Devorah Sarah Abramowitz in honor of their 1st wedding anniversary.
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