The Halachos of the 17th of Tamuz and the Three Weeks

Those Who Are Exempt From Fasting

Everyone is obligated to fast on a Ta'anis, and one should not breach established practices.
Children until the age of Bar (or Bas) Mitzvah are exempt from fasting. They are not required to even just delay their regular eating schedules.
A person who is sick can eat as usual, even if fasting would not endanger his life. He is not required to eat small amounts (as on Yom Kippur) since the fast was not enacted by Chazal for sick people. He may not decide to act stringently in the matter.
The definition of a Choleh (a sick person) regarding these Halachos is as follows: One who would be allowed to take medicine on Shabbos - namely, someone who is weak, bedridden and unable to function normally.
Someone who can function as usual, even though he is suffering from a mild pain or discomfort, is still required to fast.
Pregnant women are exempt from fasting - from the moment they know they are pregnant, even within the first 40 days of conception.
Similarly, nursing women are exempt from fasting, even if the child is also receiving supplementary food. However, if she has completely stopped nursing, she is required to fast, even if she is still within 24 months of giving birth.
A woman who gave birth within 30 days does not fast, irrelevant as to whether she is nursing or not. The 30 days are calculated from the time she gave birth (not from the beginning of the day she gave birth).
After miscarriage (post-40 days): she has the status of a post-partum woman and is exempt from fasting.
Someone who is obligated to fast, is expected to take precautions to ensure that he is indeed able to do so. Therefore, if due to exertion he will become weak and will not be able to fast, he must try to rest during the fast in order to succeed to complete the fast.
Even those exempt from fasting, as above, should not indulge –they should not eat meat and drink wine, or enjoy luxuries.
Children who do not understand the concept of mourning, are not restricted it what they may eat and drink.

Conduct for the night of the fast

The Evening Before the Fast

The fast begins at dawn (Alos HaShachar) and ends at nightfall.
The two main opinions as to when is Alos HaShachar are: a) 90 minutes before Netz Ha’chamah; b) 72 minutes before Netz HaChamah. One may be lenient and eat until the later of the two above-mentioned times.
Although the Poskim mention that a meticulous person (Ba’al Nefesh) should refrain from eating already on the eve of the fast (as is incumbent on Tisha B’Av and Yom Kippur, see below), nevertheless the custom is not to be particular in the matter and even a Ba’al Nefesh can eat until Alos HaShachar.
Strictly speaking, one may eat meat and drink wine on the eve of the fast, however some are stringent in the matter.
One should refrain from joyous get-togethers on the eve of the fast, unless they are of some form of Seudos Mitzvah (e.g. Bris Milah, Pidyon HaBen, Siyum) that are set to take place at that time. Marriage on the night of the fast is permitted [עי' תוס' עירובין מ: ד"ה דלמא, ושו"ע סי' תק"נ ס"נ]. Even so, it is best to avoid Sheva Brachos celebrations that are unnecessary.

Sleep as acceptance of the fast

Even though the fast begins at Alos HaShachar (dawn) as above, nevertheless a proper sleep at night (שינת קבע) is considered as actual acceptance of the fast. Therefore, once a person has awoken in the middle of the night from such a sleep, he is prohibited to eat thereafter. However, a short or casual nap is not considered an acceptance of the fast, and if one wakes up from such a nap before dawn, one may still eat and drink.
If one made a stipulation before sleeping that he plans to eat after waking up, it is permitted for him to eat until Alos HaShachar. However, according to Kabbalah (the Zohar), one should refrain from eating after waking up in the middle of the night (after Chatzos), even on regular nights. Still, if abstaining from food would make it difficult for a person to fast or prevent him from studying Torah properly, he may eat - in accordance with the basic Halacha - until dawn. Drinking is permitted according to the Zohar as well.
If one’s custom is to sleep at the beginning of the night and then wake up later to eat, that initial sleep is not considered acceptance of the fast, and it is permitted to eat after waking.
If one dozed off or even had a full sleep in the middle of a meal, he is allowed to resume eating upon waking. (However, one who chooses to be stringent in this regard is praiseworthy.)
Drinking after sleeping on the night of the fast: One may drink all beverages, even if he did not make a prior stipulation before going to sleep. However, ideally, one should make such a stipulation beforehand. For Bnei Sepharad, who follow the opinion of the Shulchan Aruch, it is prohibited to drink after sleep unless a stipulation was made in advance.
In all cases where one may eat or drink after awakening before Alos, there are no limitations regarding the amount of food or drink that he may consume. (This differs from a regular day where within a half hour before alos one may not begin to eat more than a Kebeitzah of bread or Mezonos).

Halachos of the Ta’anis

Rinsing out the Mouth

One should not rinse out one’s mouth. If this causes great discomfort and is very disturbing to him, he may do so as long as he makes sure to tilt his head forward to ensure that he will not come to accidently swallow any water.

Brushing Teeth

Since the mouth is rinsed after brushing one’s teeth, one should refrain from doing so. If this will cause great discomfort or is a question of human dignity, one can be lenient as above.

Taking Medication

If someone fasting is required to swallow a pill, he may do so, preferably without water.
If he must drink some water to help him swallow it, he should add to it some bitter flavor, e.g. salt or bitter tea essence. The same should be done prior to taking a medication that has a sweet taste (as with some syrups).

Tasting

According to Ashkenazi custom, tasting food (Te’imah) is not permitted on a fast day, even if the food is immediately spat out.
However, Sephardim who follow the rulings of the Shulchan Aruch may taste food, provided it is immediately spat out.
There are two opinions regarding the total amount permitted for tasting: One view holds that one may not taste more than a Revi’is over the course of the entire fast—even if this amount is reached cumulatively through multiple tastings. The other opinion permits tasting up to a Revi’is each time, even if the total amount exceeds a Revi’is by the end of the day. The final Halachah follows the second opinion.

Smoking

One may not smoke electric cigarettes on the day of the fast. Regular cigarettes are permitted for a person who finds it very difficult without, but only in private. (Keep in mind - even throughout the entire year smoking is detrimental to one’s health and to the health of those around him).

Music

One should refrain from listening to music on a fast-day (קיצור שו"ע סי' קכ"ב, וע"ע סי' תקס"ח סע' י"ב). This is so already from the eve of the fast. (עי' משנ"ב סי' תק"נ סק"ו, וע"ע בא"ח שנה א' פרשת דברים אות ה')

Bathing

According to strict Halachah, there is no prohibition against bathing on a fast day. However, Ashkenazi custom is to be stringent and not to bathe the entire body in hot water on a fast day(שע"צ סי' תק"נ סק"ח) . Nonetheless, there is no such stringency regarding washing the face, hands, and feet with hot water, or bathing the entire body in cold water — these are permitted according to Ashkenazi custom.

Laundering

Strictly speaking one may launder clothes on a fast-day

One who ate during the fast

If someone forgot and ate or drank during the fast, no matter how much, he is obliged to henceforth abstain and fast until the end of the day. He is not required to make up the fast on a different day. He should invest time and effort to study properly the laws of a fast and thereby in some way atone for the mishap.

Reciting Aneynu

Regarding saying “Aneynu” in the Shemoneh Esrei – if he ate less than a Kezayis or drank less than a cheek-full (Meloy Lugmav), he still adds Aneynu.
However, if he ate more than a Kezayis [some say more than a "Koseves" – the size of a date] or drank more than a Meloy Lugmav, he can no longer say in Aneynu the words ביום צום תעניתנו, rather he says ביום צום התענית הזה.
A Choleh who is required to eat does not say Aneynu. The same applies to a minor who is not fasting.

A Ba’al Nefesh

The Mishnah Berurah cites opinions that even on the regular minor fasts, a meticulous individual (Ba’al Nefesh) should observe the same restrictions as on Tishah B’Av. This includes refraining from bathing or showering – even with cold water- from the eve of the fast. Likewise, he should avoid applying ointments or creams (in case of medical need, the Rav should be consulted).
Regarding eating on the eve of the fast – even a Ba’al Nefeshot required to be stringent.
A Ba’al Nefesh should refrain from marital relations on the night before the fast (unless it is the night of the wife's immersion).
When it comes to wearing leather shoes, a Ba’al Nefesh should not adopt stringencies in public, as this may be perceived as arrogant or draw ridicule. However, in the privacy of his home, he may choose to be stringent—starting from the eve of the fast—and refrain from wearing leather footwear, as is customary on Tishah B’Av.

After the Fast

After the fast has concluded, also a Ba’al Nefesh may eat meat and drink wine. (סי' תקנ"ח סק"ה, ועי' סי' של"ד ס"ק ע"ט)

Halachos of the Three Weeks

Mourning during the Three Weeks

The Mishnah Berurah (סי' תקנ"א ס"ק ק"ג) , citing the Arizal, writes that during the three weeks, one should set aside time each day after midday to weep and mourn for about half an hour over the destruction of the Beis HaMikdash.
The Chida adds that it is appropriate at that time to recite Tikun Rachel, and this is the common custom in Eretz Yisrael. The above practice does not apply on Erev Shabbos, Erev Rosh Chodesh or on Rosh Chodesh itself.

Shehecheyanu & Purchasing New Items

It is proper to avoid reciting the Shehecheyanu blessing during the Three Weeks—whether over new fruits or new garments.
On Shabbos, Shehecheyanu may be recited, though according to the Arizal, one should refrain even then.
New garments that do not require a Shehecheyanu, may be purchased and worn from the 17^th of Tammuz until Rosh Chodesh Av.
Clothing that does require a Shehecheyanu may be purchased during this time, provided they will only be worn after Tisha B’Av.
It is permitted to recite Shehecheyanu on a new fruit that will no longer be available after Tisha B’Av and will not last until Shabbos.
Pregnant woman or people who are sick, may eat new fruits, but should not recite Shehecheyanu.

HaTov VeHaMeitiv

The Bracha of HaTov VeHaMeitiv may be recited during the Three Weeks. Therefore, a married couple or family may purchase items such as new furniture, a car or an apartment until Rosh Chodesh Av, and recite HaTov VeHaMeitiv. However, if the benefit and pleasure is only for a single person, e.g. someone living alone, since he recites Shehecheyanu (and not HaTov VeHaMeitiv), the purchase should be delayed until after Tisha B’Av.

Haircuts

Bnei Ashkenaz refrain from haircuts and shaving beginning from the 17^th of Tammuz (until midday of the 10^th of Av).
Among Bnei Sepharad customs vary: Some follow the Ashkenazi custom. Others permit haircuts until Rosh Chodeh Av. Still others allow them until the week in which Tisha B’Av falls. [One who does not have a set custom may follow the lenient view].
It is permissible for an Ashkenazi to cut the hair of a Sephardi during the Three Weeks.
Trimming the moustache is permitted if it interferes with eating.
There are various opinions as to whether one should refrain from giving haircuts to children from the 17^th of Tammuz or only from the week in which Tisha B'av falls. One who is lenient has upon whom to rely.
There are those who are lenient and allow women to take haircuts until Tisha B'Av, which is the custom among Sephardim. However, the view of the Mishnah Berurah is stringent, equating their status to that of men. Waxing, laser treatments, and eyebrow grooming are considered akin to haircuts.
A Choson (married before the 17^th of Tammuz) may take a haircut and shave during his Sheva Brachos.
Likewise, a Mohel, Sandak and the father of the baby may take haircuts in honor of the bris. However, this allowance applies only until the week in which Tishah B’Av falls. Many are stringent and refrain from doing so.

Music & songs

It is forbidden to play or listen to music during the Three Weeks.
Those emotionally affected may listen to calming music if necessary for mental health.
Vocal songs or so-called “emotional/soft music” (Shirei Regesh) should not be listened to; however, one should not rebuke those who are lenient in this matter.
Background music accompanying a spoken story is permitted.
Music played for medical therapy is also allowed.
Music lessons may continue until Rosh Chodesh Av.
An individual may sing alone (without musical instruments), but group singing should be avoided
However, Yeshiva Bachurim may be lenient to sing together to honor a fellow Bachur who became a Choson.
Children below the age of Chinuch (approx. six years old) are not included in this restriction. Even if an adult hears unintentionally music in the background, it is permitted, as he does not intend to enjoy it.
One should not play live music at a Seudas Mitzvah e.g. a Bris, Pidyon HaBen, Sheva Brachos, Bar Mitzvah, Siyum. [Many Bnei Sepharad are lenient, if it is the community's practice to play music at such events year-round.] Recorded music may be permitted at these events if the practice is to play music at such occasions during the year.
At a Sheva Brachos, it is permitted to play live music.

Various Halachos

It is permitted to go on trips, and to go swimming - whether in a pool or in the sea - during the Three Weeks until Rosh Chodesh, even if one had not done so previously that season.
Painting the house and renovations are permitted until Rosh Chodesh Av. Likewise, moving to a new home is also allowed until Rosh Chodesh.

Marriage

Ashkenazim do not conduct weddings throughout the entire Three Weeks, including the night of the 17^thof Tammuz. Among Sephardim, some follow the Ashkenazi custom, while others permit weddings until Rosh Chodesh Av.

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