- Sections
- Bemare Habazak - Rabbis Questions
Shehecheyanu, Clothes, and Renovations During Sefira
Question:May one buy and wear new clothes, do work on his house, and recite Shehecheyanu during the Sefira period? (I have recently been hearing that this is forbidden.)
Answer:The halachot of aveilut (mourning) for a deceased relative and the national mourning over the destruction of the Beit Hamikdash, during the days/weeks before Tisha B’av are discussed in the gemara. The minhagim of national mourning over the death of Rabbi Akiva’s students are not found in the gemara. There are both overlap and differences in the details for these different time periods.
Regarding the aveilut of the Sefira period, the Shulchan Aruch (Orach Chayim 493) cites prohibitions on marriages and hair cutting (and work after sunset – which is not widely accepted). The Mishna Berura (493:3) mentions the minhag of not dancing, which many have applied to all forms of instrumental music (see Igrot Moshe, OC I:166). These standard sources make no mention of the things about which you inquired.
Let us look briefly at minhagim about Shehecheyanu, clothes, and work on the house, as they appear in regard to the period before Tisha B’av. One is to reduce certain activities before Tisha B’av, including building projects (Yevamot 43a), but according to the Shulchan Aruch (OC 551:2), this is only during the Nine Days and not the Three Weeks. There is also a recommendation, which not all accept (see opinions in Mishna Berura 551:98), not to recite Shehecheyanu during the Three Weeks (Shulchan Aruch ibid. 17). The logic is that Shehecheyanu expresses our gratefulness to have made it to "this time," which may not be appropriate at a particularly sad time on the calendar.
While the standard sources do not mention these issues during the Sefira period, there are some sources that do, especially in regard to Shehecheyanu (see several opinions cited in Bein Pesach L’Shavuot 16:(2)). There is basis for this extension on two grounds. First, there is logic, as this is a nationwide sad period (as opposed to aveilut over a relative, which is personal- see Mishna Berura 551:98). Secondly, it is relatively easier to transfer minhagim when there is a model for such halachot, by doing, so to speak, "copy and paste" from one time to another.

However, the logic and the model are also reasons, paradoxically, to ignore the minority strict opinions and the practice of some to refrain from some or all of the matters you mentioned, for the following reason. People can get confused as to what practices apply when. They remember that there is a concept of not saying Shehecheyanu and not doing renovations during national mourning periods, and they may have heard of someone knowledgeable who says to act this way during Sefira. They then may start adopting the practice, not based on a decision with knowledge of the sources and indications and a desire to accept the stringency. Rather, they think these are the standard minhagim. This is called a minhag ta’ut. In such a case, even one who has already followed the stringent practice may suspend it without hatarat nedarim.
Rav Ovadya Yosef has an interesting approach to these questions. First he explains (Yechaveh Da’at I:24) that one cannot call Sefira, which is actually the bridge between the joyous holidays of Pesach and Shavuot, a tragic period of time, as we call the period leading up to Tisha B’av. Therefore, he is against refraining from Shehecheyanu on fruit at that time. He is not against the stringency to avoid wearing new clothing that warrants Shehecheyanu, out of extra mourning. Regarding moving into a new home or doing work on an existing one, he simply permits the matter (ibid. III:30). The Tzitz Eliezer (XVIII:41) is perhaps more resolute in rejecting the appropriateness of stringency in these matters.
So, one need not be stringent and if he has been, he may continue if he likes, but he should consider whether his (family’s) practice is more based on confusion than a conscious decision to accept minority stringencies.
Answer:The halachot of aveilut (mourning) for a deceased relative and the national mourning over the destruction of the Beit Hamikdash, during the days/weeks before Tisha B’av are discussed in the gemara. The minhagim of national mourning over the death of Rabbi Akiva’s students are not found in the gemara. There are both overlap and differences in the details for these different time periods.
Regarding the aveilut of the Sefira period, the Shulchan Aruch (Orach Chayim 493) cites prohibitions on marriages and hair cutting (and work after sunset – which is not widely accepted). The Mishna Berura (493:3) mentions the minhag of not dancing, which many have applied to all forms of instrumental music (see Igrot Moshe, OC I:166). These standard sources make no mention of the things about which you inquired.
Let us look briefly at minhagim about Shehecheyanu, clothes, and work on the house, as they appear in regard to the period before Tisha B’av. One is to reduce certain activities before Tisha B’av, including building projects (Yevamot 43a), but according to the Shulchan Aruch (OC 551:2), this is only during the Nine Days and not the Three Weeks. There is also a recommendation, which not all accept (see opinions in Mishna Berura 551:98), not to recite Shehecheyanu during the Three Weeks (Shulchan Aruch ibid. 17). The logic is that Shehecheyanu expresses our gratefulness to have made it to "this time," which may not be appropriate at a particularly sad time on the calendar.
While the standard sources do not mention these issues during the Sefira period, there are some sources that do, especially in regard to Shehecheyanu (see several opinions cited in Bein Pesach L’Shavuot 16:(2)). There is basis for this extension on two grounds. First, there is logic, as this is a nationwide sad period (as opposed to aveilut over a relative, which is personal- see Mishna Berura 551:98). Secondly, it is relatively easier to transfer minhagim when there is a model for such halachot, by doing, so to speak, "copy and paste" from one time to another.

Bemare Habazak - Rabbis Questions (493)
Various Rabbis
54 - Pumping Air from a Wine Bottle on Shabbat
55 - Shehecheyanu, Clothes, and Renovations During Sefira
56 - Staging a Fake Pidyon Haben
Load More
Rav Ovadya Yosef has an interesting approach to these questions. First he explains (Yechaveh Da’at I:24) that one cannot call Sefira, which is actually the bridge between the joyous holidays of Pesach and Shavuot, a tragic period of time, as we call the period leading up to Tisha B’av. Therefore, he is against refraining from Shehecheyanu on fruit at that time. He is not against the stringency to avoid wearing new clothing that warrants Shehecheyanu, out of extra mourning. Regarding moving into a new home or doing work on an existing one, he simply permits the matter (ibid. III:30). The Tzitz Eliezer (XVIII:41) is perhaps more resolute in rejecting the appropriateness of stringency in these matters.
So, one need not be stringent and if he has been, he may continue if he likes, but he should consider whether his (family’s) practice is more based on confusion than a conscious decision to accept minority stringencies.

Starting Mincha before the Right Time
Various Rabbis | 5771

Visiting Egypt
Rabbi Daniel Mann | Tamuz 13 5782

Shabbat Meal for Shema/Sefira
Rabbi Daniel Mann | Iyar 16 5782

How Much of a Tzedaka Preference to Relatives?
Rabbi Daniel Mann | Tamuz 7 5782

Rabbi Daniel Mann

Bikur Cholim by Electronic Means
Shvat 1 5782

Answering Monetary Questions – part II
Elul 8 5776

A Mourner Serving as Chatan Torah
5775

Giving an Envelope on Shabbat to Use for Donations
5773

The Nine Days
Rabbi Yirmiyohu Kaganoff | 5769
Days on Which Tachanun Is Not Recited
Chapter Twenty One-Part Three
Rabbi Eliezer Melamed | 5775

The Mitzvah of Mezuzah for Renters
Rabbi Hershel Schachter | כ' טבת תשס"א

Explaining the Customs of Bris Milah
Rabbi Yirmiyohu Kaganoff

Returned from the Next World
From the book The Father of Israel
No Rabbi | Tamuz 27 5782
Making Aliyah Is a Matter of Will-Power
Rabbi Yosef Nave | Av 8 5782

Retribution and Revenge
Rabbi Jonathan Sacks | Av 1 5782
