Sources and Reasons:
The Shulchan Aruch, Orach Chaim 551:7, rules: “Some say that it is forbidden to make new garments and new shoes during this week, and one should be stringent in this from Rosh Chodesh.”
The reason is explained in the Beit Yosef, based on the words of the Yerushalmi, which states: “Women who have the custom not to spin wool from when Av begins—it is a custom.” The Mordechai writes in the laws of Tishah B’Av (Ta’anit, no. 633): “Rabbi Shabtai wrote and ruled that similarly, it is forbidden to wear new utensils [garments] and forbidden to make and set aside [new garments]. In the Yerushalmi, chapter Makom Shenahagu (Pesachim 4:1): ‘These women who have the custom not to spin from when Av begins—it is a custom.’ One might say this refers to not drinking wine, but Rabbeinu Nissim Gaon did not have the word ‘wine’ in his text and explained it as referring to warp or weft. Since spinning the warp is forbidden, certainly making garments is forbidden; and it is proper to be stringent in this even from Rosh Chodesh. It is taught in ha-Choletz (Yevamot 43a): Before this time, the people diminish their business activity, etc. The same applies to making new garments, which is also included in diminishing joy.”
In Chazon Ovadia, it is cited that Teshuvot BeTzel HaChochmah, vol. 4, no. 50, was asked concerning girls studying sewing in school, whether it is permitted to teach them sewing, knitting, and the like. He was unwilling to permit it.
However, it cites that Teshuvot Mishneh Halachot, vol. 7, no. 79, permits this in the case of girls who study sewing as a mitzvah purpose, so that they will possess a trade with which to support their household when the time comes. This is a respectable trade, for “the dignity of a king’s daughter is within.” This is his wording there:
“Although the Gemara states only regarding a father’s obligation toward his son that he teaches him a trade, and seemingly there is no mitzvah to teach a daughter a trade, this applies specifically to a trade that requires her to go out among men; for ‘the dignity of a king’s daughter is within.’ Therefore, there is no mitzvah in this, and indeed perhaps it is forbidden to teach her a trade that would require her to go out among men, and all the more so at times among inferior and improper men, as is known. I will not elaborate, for woe unto me if I speak and woe unto me if I do not speak. However, a trade that she can practice in her home is certainly a mitzvah. Scripture explicitly states: ‘She seeks wool and flax, and works willingly with her hands’ … ‘She puts her hands to the distaff, and her palms hold the spindle’ … ‘She makes linen garments and sells them, and supplies girdles to the merchant.’ Thus, she needs to work with wool and flax, and it is a mitzvah to teach them to work in these areas. For a mitzvah matter, all these are permitted. It is therefore clear that one need not be stringent at all regarding teaching them such a trade, except that during the week in which Tishah B’Av falls, this requires consideration; perhaps it is permitted until erev Tishah B’Av. Consequently, each girl may also retain whatever she makes, as appears correct in my humble opinion. In truth, this matter also pertains to married women who are in the country, but they do not have this leniency; regarding them, it may indeed be said that they should not do so, as explained in the Shulchan Aruch.”
It is further cited that Sefer Shalmei Mo’ed quotes Rabbi Shlomo Zalman Auerbach as permitting the teaching of sewing to girls in summer camps. This is likewise brought in Halichot Shlomo and elsewhere.
Accordingly, Chazon Ovadia rules that girls who study sewing in school may be taught sewing, knitting, or embroidery during these days as part of the curriculum, so as not to alter the regular course of study, since this constitutes a mitzvah need and is permitted.
It follows from the above that sewing studies may be permitted, whether for the purpose of acquiring a profession for the girls or for activities at summer camps and the like. However, where a course is being commenced now, it should not be started during the Nine Days, but rather after Tishah B’Av or beforehand—unless there is a justified reason why it cannot begin before or afterward, while there is also a need for this course in order to provide activities for the girls.
In any event, as the Shulchan Aruch rules, Orach Chaim 551:6, one may not inaugurate a new garment during the Nine Days. Therefore, even if sewing is permitted, wearing the garment for the first time is forbidden.
This response was translated automatically from Hebrew and has not yet been reviewed by a person. Therefore, it may contain inaccuracies and should not be considered a definitive reference.
