The Victory That Comes From Doing God's Will

Parshat Devarim

by Rabbi Avi Billet               

Moshe said, “God was also angry at me… [as He] said, ‘You too shall not go there. Yehoshua bin-Nun… is the one who will apportion it to Israel. As for your children of whom you said ‘They’ll be taken captive,’ and your children who did not know good from evil this day – they will come there. To them shall I give it and they shall possess it.’” (Devarim 1:37-39)

                

Without going into too much of the background, in this passage Moshe outlines who will be inheriting the land – as the apportioner and the apportionees – and who will not be involved in the process (Moshe himself).

                

His focus on the children being the ones to inherit – along with the emphasis on good and evil – prompted the Midrash Tanaim to explain that this is a reference to war. “They have to know that it is God who wages war for you, and that you do not have to fight when you are doing God’s will.” The Baal Haturim goes along similar lines when he says exile would have never happened had the people not turned to sin.

                

Rabbi Yehuda Amital, the founding Rosh Yeshiva of Yeshivat Har Etzion (“the Gush”), was appropriately critical of people (i.e. certain contemporary rabbis) who would look at any event and ascribe causality to it. “This tragedy happened because…” is in an ineffable statement to make. We don’t explain rockets, destruction, wars, and a Holocaust. We are not prophets. We do not know why these things happen.

                

God-fearing people say “This is God’s will. It is part of His Master Plan,” and continue to live their lives in the service of God, trying to get closer to Him despite the sadness that may pervade at any particular point in time. Rav Amital, whose fifth yarzeit was this past week, was in several labor camps during the Holocaust and lost his entire family. In response to the question of how he could have faith in God after the Holocaust, he explained that if he had lost his faith that wouldn’t bring his family back. It wouldn’t answer any of his questions about God’s hiding His face during that era of darkness.

                

But the message of the Midrash Tanaim is still worthy of consideration. We do not understand how the “doing of God’s will” plays a role in the upper spheres. But every one of us can probably pinpoint a time in our lives when we knew we were doing things right, and other things in our lives fell into place. Whether it was a job, a promotion, a family member getting better from illness, or life just being good. It happens all the time – we just don’t always notice.

                

And so it is up to us, particularly at this time of year with Tisha B’Av approaching, to ask ourselves if we are properly doing God’s will. The great prophets and Sages were granted the insight to say the first Temple was destroyed because of murder, idolatry, immorality, and the Second Temple was destroyed on account of baseless hatred. And while we don’t dare make similar pronouncements in our times (and shame on those who do!), we can certainly improve in those areas! Idolatry and murder are, thank God, not big challenges for our people. But immorality is. And baseless hatred certainly is.

                

There’s a reason many of the “al chet”s we include in our Viduy confession are for sins of the eyes and the mouth, because it is through these channels that most of our sins are committed – whether we ourselves look at things we should not be looking at and say things we should not, or whether we cause others to look at things they should not see or have them hear things they should not be hearing.

                

The good and evil that the Midrash Tanaim says refers to war could have two meanings. The esoteric meaning is for the internal battle that a person fights between the yetzer hara (the evil inclination) and the yetzer hatov (the good inclination).

                

But in a practical sense, it refers to the battles which were to soon be waged by the Israelite armies entering the land. And Moshe is recalling how 39 years earlier he told the generation that was not going to be entering the land that it would be up to their innocent children, who had not yet tasted good and evil, to lead the charge in inheriting the land.

                

The verses which follow show the response of the people when they heard this pronouncement:  “We have sinned to God! We will go up and do battle according to everything that our God has commanded us!” (1:41)

                

And the Exodus generation was told not to, because God was no longer with them and would not fight their battles any more.

                

Are we reliving this history? Every generation in Israel has borne the responsibility of fighting the battle that the previous generation did not finish. It is the “children” (18-22 year olds are young men, but they are all sons of the nation of Israel) who are fighting, the children who learn quickly about the difference between good and evil. Many of these “children” are older reservists, and they too are battling in the trenches.

                

Our job is to love them, to care for them, and to do our part through doing God’s will. Unlike the generation who left Egypt, who were told (when they messed up with the spies) that God is no longer with them, we must assure, for the safety of our soldiers and our People in Israel and around the world, that we are doing God’s will, so God will in-turn be with us.

                

When the enemy is so evil and only cares to rack up deaths on both sides, we must know where we stand. War is sadly a necessary evil. And it brings great sacrifice in pursuit of a hopefully attainable and sustainable peace. The attitude of Tzahal (IDF) through all of this has been inspiring.

                

May our efforts, not just during the Nine Days, but throughout the year as well, sway God to continue to guide the soldiers of Israel in their important work, and may all of Israel merit to live peacefully under the banner of the promise that “your children who did not know good from evil this day – they will come there. To them shall I give it and they shall possess it.” In safety, in peace, and – much like has been demonstrated in Israel in support of the soldiers – with a complete sense of Ahavat Chinam, loving our fellow Jew.

Nine Days IV - Rules for Tisha B'Av

Rules for Tisha B'Av

As per the Shulchan Arukh (SA) and Mishnah Brurah (MB)

Compiled by Rabbi Avi Billet

The Fast Begins

1. Even if one ate the FINAL meal, it is permissible to eat afterwards unless one explicitly stated (doesn't have to be these words) "I am finished eating, and I am eating no more." A thought process to this effect is meaningless, according to Rama – it is only applicable if it was expressed aloud. MB records that the Vilna Gaon and Ba"ch disagree, believing that a non-verbal acceptance of this nature is binding on the individual. However, MB concludes (553:1) that there is a difference as well between a "thought in the mind" and "acceptance of the heart." If one thinks, "OK, I'm done. I am full and I don't need to eat more," that is meaningless. But if one accepts in one's heart, "I am finished eating. The fast begins for me now" – this is binding.
2. Regardless, if no declaration or "kabbalah b'lev" has been made, the fast begins at sundown.
3. Some recommended medical guidelines for how to prepare and go about fasting (for YK, I know, but applicable all the same)

The mourning of Tisha B'Av is comparable to the mourning of "Shiva," with the added provision of fasting

Restrictions of the Night and Day (exceptions to follow)

1. Eating and Drinking – includes brushing teeth, gargling, and even sipping water
2. Washing – showers, bathing, swimming
3. Anointing – using oils or perfumes that are rubbed onto the body
4. Shoes – leather shoes are not to be worn
5. Marital Relations are forbidden
6. Until mid-day, we sit on the floor or low chair
7. Until mid-day we do not wear tallis and tefillin
8. Intense Torah learning

Exceptions

1. Eating and Drinking - A person with a medical condition who must eat yet wants to fast can have 1.5 oz of liquid every 9 minutes. See these two sources for information about eating on Yom Kippur (similar rules have been accepted regarding Tisha B'Av) http://www.star-k.org/kashrus/kk-issues-measurements.htm (half way down the article); and http://vbm-torah.org/archive/moadim69/29-69moed.htm [see also Biur Halakha 554 * דבמקום חולי וכו' - עיין בספר פתחי עולם דבמקום שאין המחלה של חלערי"א חזקה ח"ו יאכל פחות מככותבת בכדי אכילת פרס וכן בשתיה כמ"ש השיעורי' בשו"ע סימן תרי"ח (כך יש להורות לשואל בט"ב שבזה לא נעקר התענית לגמרי ורחמנא ליבא בעי) ומי שירצה להתענות במקום שאין המחלה בזעם ח"ו יש ליועצו ולהזהירו שלא ילך מפתח ביתו כל היום ולהכריחו כשיצא ישא סביב לחוטמו ופיו חתיכה קאמפע"ר ומעט עשב מיאט"ע עכ"ל]: 
2. A person who must eat because of peril or real danger should drink/eat – no questions asked. Sakanas Nefashos trumps all.
3. Washing – one may wash hands after using the restroom. Certainly if hands are dirty, they may be washed. Some have the custom of only washing fingers until the knuckles for "netilat yadayim" upon waking in the morning. Depending on the nature of the post-restroom-use-washing needs, one should try to wash only the fingers, unless necessary to wash the whole hand as noted above.
4. Anointing – Deodorant is permitted, though one should apply only what is needed and avoid excess. Perfume and cologne are not recommended.
5. Shoes – a leather adornment to a shoe, which, if removed, does not change the shoe in any way, does not disqualify the shoe. Thankfully there are many options for shoes – between canvas sneakers, crocs, slippers, etc
6. M.R. – Sorry. No exceptions.
7. Floor Seating – Children who are eating need not sit on low chairs. Elderly or infirm who experience extreme discomfort need not sit on low chairs. However, we are not as strict about this (MB 559:10). Rama says we can sit on regular seats once Shacharis is over, though we try to lengthen the davening so it will end closer to mid-day (559:3). Acharonim allowed a person to place a cloth or small pillow beneath oneself (MB 559:11) or to sit on a low chair
8. Tallis – Those who wear tzitzis under their clothes should put them on without a bracha (555:1)
9. Learning – Iyov, the bad parts of Yirmiyahu, Midrash Eichah, and commentaries on Eichah and Iyov (554:1-2). One may study the Kinos in depth. Some have the custom to read the story of Kamza and Bar Kamza (Gittin 55b). As Rabbi Soloveitchik used to say, if one needs to learn Torah on Tisha B'Av, "This should be our biggest aveirah."

Other Practices

1. Some have the custom to make night time sleeping a little less comfortable through sleeping on the floor, or not using a pillow (a custom of putting a rock under one's head/pillow is also recorded (551:2))
2. One should avoid greeting people ("Shalom Aleichem" and "How are you doing?" etc). If someone accidentally greets you or doesn't know, it is OK to respond courteously, but briefly. No need to tell the person not to greet others.
3. Changes in davening are recorded in the siddur. Please note: No תתקבל in Kaddish; omit: Pitum Haktoret, Tachanun, קל ארך אפים, למנצח, the verse of ואני זאת בריתי  (in ובא לציון); Add נחם and עננו at Mincha
4. One who needs to work on Tisha B'Av may, but one should try to put in fewer hours (554:22) [working on Tisha B'Av is nonetheless less than desirable (554:24)]
5. One who will lose a lot of money should follow the practices of working on Chol Hamoed (554:23)

After the Nine Days are over

1. According to the Shulchan Arukh, one may cut one's hair and do laundry immediately after the fast ends. (551:4) MB records a minhag (custom) not to cut the hair or do laundry until midday on the 10^th of Av. (551:37)
2. MB says that eating meat and drinking wine are certainly permitted right away (551:36).
3. Shulchan Arukh says (558) not to eat meat or drink wine all of the 10^th of Av, while Rama says this stringency need not extend past midday on the 10^th of Av.
4. MB (558:3) adds washing one's body to the list of activities that resume at midday on the 10^th.
5. One who has been showering regularly during the 9 days, for need (as opposed to for pleasure) may continue the 9 days practice which was suspended for Tisha B'Av.
6. If there is a tremendous need or time constraint and laundry needs to be done the evening that Tisha B'Av is over, it may be done. If one can wait until midday on the 10^th, that is preferred.

May we all merit that this Tisha B'Av be the last, with the coming of the Final Redemption

Nine Days III - Rules of Eating

Eating During The Week in Which Tisha B'Av falls (WWTBF)

Including a very brief summary of the "After Tisha B'Av" rules

By Rabbi Avi Billet

The following lists have been compiled based primarily on the codes as laid out in the Shulchan Arukh and the Mishnah Brurah.

Eating Meat

1. Generally speaking it is forbidden to eat meat during the Nine Days, except under special circumstances, such as a Seudas Mitzvah (Pidyon HaBen, Bris, Siyum). (OC 551:10)  However, during the WWTBF, though these events may take place, it is customary to limit the amount of participants to close relatives. A minyan of non-relatives may be included, but every other participant – beyond the relatives and minyan – eats dairy. (OC 551, MB 77).
2. Meat can even be eaten under these circumstances on Erev Tisha B'Av, but not as the last meal before the fast begins. (551:10) The Mishnah Brurah recommends the meat meal take place before midday (OC 551, MB 78)
3. Parve food which is cooked in a meat pot may be eaten (551:MB 63)

Drinking wine and other alcoholic beverages

1. One does not drink wine, except at a Seudas Mitzvah as noted in the previous section.
2. All other alcoholic beverages are permitted (Rama 551:11)
3. According to the Shulchan Arukh, one may drink wine as part of a "bentching over wine" [during the week] and one may use wine for havdalah. The Rama, however disagrees. (551:10) He suggests that if wine is used for Havdalah, a child should drink it, unless there is no child present (in which case the one saying havdalah should drink). Otherwise it is customary to use beer for havdalah. (Remember to say the bracha "She'hakol"!)
4. One may bentch with wine at Seudah Shlishis – certainly if in time to drink it on Shabbos, and even if Shabbos is over when bentching takes place, because we don't (in the latter case) drink the wine.
5. One may drink wine on the Shabbos before Tisha B'Av. MB records a debate as to if one is drinking wine during Seudah Shlishis, and the meal extends until after Shabbos is over, but the person has not yet bentched and certainly has not ended Shabbos: Magen Avraham says if everyone else has ended Shabbos, he should stop drinking wine, while other Acharonim suggest that if he will still be saying "Retzeh" in his bentching, which indicates his Shabbos has not yet ended, he may still drink the wine. (OC 551: MB 56)

Erev Tisha B'Av eating

1. The restricting rules which will be described apply only to the FINAL meal a person eats on Erev Tisha B'Av. Any other meal after which a person still intends to eat is treated like a regular Nine Days or WWTBF meal. (552:9)
2. According to the Shulchan Arukh – the FINAL meal on Erev Tisha B'Av must follow these rules: 

• Not more than one cooked item
• No fish (or meat or chicken – of course) (552:2)
• You may have a number of different raw fruits (552:4)
• There is a custom to have lentils with eggs cooked in them because these are considered "mourners' foods" (552:5) Rama recommends "hard boiled eggs."
• A person who can handle it should just have coarse bread with salt, and water. Rama records the custom (not a law) to dip the egg in ashes, a practiced extracted from a teaching based in Eicha 3:16 - וַיַּגְרֵס בֶּחָצָץ שִׁנָּי הִכְפִּישַׁנִי בָּאֵפֶר. "Indeed, He has made my teeth grind on gravel, and caused me to wallow in ashes." It is customary to sit on the floor (or a low chair) for this meal (552:7), and not to eat in a company of 3 that would require a zimun (552:8)

3. For the meal(s) which take place earlier in the day, Rama writes that the Minhag (custom of) Ashkenaz (communities) is to eat a full meal BEFORE Mincha, and to eat the FINAL meal AFTER Mincha. It is important to eat more during that full meal, as one does in preparation for Yom Kippur, so one is well satiated in advance of the fast day. (552:9)
4. Even if one ate the FINAL meal, it is permissible to eat afterwards unless one explicitly stated (doesn't have to be these words) "I am finished eating, and I am eating no more." A thought process to this effect is meaningless, according to Rama – it is only applicable if it was expressed aloud. MB records that the Vilna Gaon and Ba"ch disagree, believing that a non-verbal acceptance of this nature is binding on the individual. However, MB concludes (553:1) that there is a difference as well between a "thought in the mind" and "acceptance of the heart." If one thinks, "OK, I'm done. I am full and I don't need to eat more," that is meaningless. But if one accepts in one's heart, "I am finished eating. The fast begins for me now" – this is binding.

After the Nine Days are over

According to the Shulchan Arukh, one may cut one's hair and do laundry immediately after the fast ends. (551:4) MB says that eating meat and drinking wine are certainly permitted right away (551:36). However, he records a minhag (custom) not to cut the hair or do laundry until midday on the 10^th of Av. (551:37)

When Tisha B'Av falls on Shabbos and is observed on Sunday - on the 10th of 

1. Havdala is said as it is at the end of Yom Tov - bracha on wine and Hamavdil
2. Since when "9 B'Av" ends is the 11th of Av, because Sunday is the 10th, all the restrictions of the 9 days will end right away (shaving, laundry, music, etc)
 3. There is an opinion that one should wait until the morning before eating meat and drinking wine (exception being for the havdalah wine)
4. We say Kiddush Levana at the end of Tisha B'Av. However, unlike after Yom KIppur when we extend the fast of Yom Kippur (in a sense) through saying Kiddush Levana and THEN breaking our fast, after Tisha B'Av we break our fast first and THEN say Kiddush Levana.

Nine Days Over

Now that the Nine Days are over, it seems out of place to take apart the remaining practices of the period. In the future, I hope to get back to:

• Bris during the Nine Days (a subject that has much screen time in the Shulchan Arukh) - which is close to my heart for other reasons as well


• Swimming during the Nine Days


• Showering/Bathing during the Nine Days


• Mourning practices - cutting nails, shaving, etc

Nine Days [II] – Music and Celebrations (not including Bris Milah)

Yesterday I wrote about the rules of laundering clothing during the Nine Days.

Today, our topic focuses on an important aspect of diminishing "simcha" – joy – during this nine-day period.

Let us begin with the Shulchan Arukh – again from Chapter 551 (תקנא)

1 – When [the month of] Av begins, we minimalize our rejoicing…

2 – From Rosh Chodesh until the fast we minimize business practices, and building things that give us pleasure, such as a new home for his son getting married, or a work of art. Or planting something that gives joy… If one's wall is going to fall, even though building brings joy to build, it is permissible [to fix]. For the sake of a mitzvah [all of these activities] are permitted. There are no weddings during this period, and we don't make meals celebrating betrothal (Eirusin). However, one may commit to a betrothal without a celebratory meal – even on 9 Av one may make such a commitment, to avoid someone else stepping in and possible taking the match you are looking to marry.

Ram'a – the custom is to be stringent and not to marry from the 17^th of Tammuz through 9 Av.

10 – For a meal associated with a mitzvah: Milah (AB's note - not our topic), Pidyon Haben, the completion of a Masechet (siyim), or a meal of betrothal, it is permitted for those who are relevant to the meal to eat meat and drink wine. But the crowd should be moderated and not too big.

On this last point, the Ta"z recommends that those who participate be relatives of the family.

Fair point.

But let us examine what is discussed here in general. It seems that the restrictions on rejoicing are generally on meat and wine consumption (which is also mentioned in chapters I did not cite here), and on having parties that can easily wait a few days, such as a betrothal meal and a wedding. Where do we get the carte blanc prohibition on live music (not to take away from a-capella groups)?

On the betrothal meal note, we have an inherent contradiction. In paragraph 2, the Shulchan Arukh says we do not have betrothal meals, while in paragraph 10, he writes that a betrothal meal may feature meat and wine (though with a limited guest list). Which one is it? Prohibited? Or permitted even with meat and wine?

The Magen Avraham gives two answers:

1. The case in chapter 2 is talking about a party not at the time of the betrothal. In other words, it is not celebrating the moment of joy, but it is a post-facto celebration that the couple will be getting married. The case in chapter 10, however, refers to when they actually announce their betrothal, which is clearly permitted during the Nine Days, and is even permitted during on Tisha B'Av itself (though the meal on 9 Av would be kind of sketchy).
2. 
   The words "Seudat Eirusin" should be removed from paragraph 10, where it was placed by some editor or the like.

I am not sure about either answer, but at least the first one makes sense.

Let's move on.

The source for no live music is actually the Mishneh Brurah 16, who says:

One may betroth because Eirusin without a meal is not a joyous occasion [it is neutral]. Certainly one can make a commitment through the writing of Tenaim (conditions), but a meal is still prohibited – even without dancing and music. Even on Shabbos it is prohibited to make a meal to celebrate such an occasion. To eat a few grocery items when they're writing the Tenaim is not considered a celebratory meal. It is prohibited to make dances and music from the 17^th of Tammuz and on, even without betrothal. (Eliyahu Rabba)

Well, there you have it. It is the Eliyahu Rabba who says music and dancing is prohibited during this time period. Which makes sense of course, because if one wants to minimize one's joy, one should certainly refrain from those activities.

I just find it fascinating that the Shulchan Arukh doesn't mention it straight out, leaving us open to thinking that music isn't necessarily a joy-bringer. Or, to put it another way, if the music is the kind that doesn't lead to dancing - such as on the radio or on a cd or ipod, or incidentally in a department store or in the background of a film - it is perhaps in a different category.

Nine Days [I] - Laundry

Unless one goes to a Jewish summer camp, it is hard to get into the mood of the Nine Days properly. No barbecues and closed doors at Kosher Delight translates to monetary savings for most people, as opposed to a "withdrawal" on account of some mourning practice.

The gabbai in my shul announced a few times on Sunday morning (erev Rosh Chodesh) "Enjoy doing laundry" because, as is known amongst those who observe the practices of the Nine Days, one does not do laundry during this period.

Sure. I remember that one from when I went to camp. Everyone got their dry cleaning in before the Nine Days. The camp did a special laundry run (outside of the regularly scheduled weekly laundry day), and we were all to take care of our clothes lest we be forced to wear something dirty out of lack of options.

I don't think I ever studied these laws, or customs, shall I say? I just accepted what was told to me. Besides, as a child in a camp, you don't really have much say as far as when your undies are getting cleaned.

WHAT THE SHULCHAN ARUKH SAYS

So I opened up the Shulchan Arukh, and found some fascinating information. It's all in Orach Hayyim 551 (תקנא). [Other restrictions of the Nine Days will be addressed in separate sections] The parts having to do with laundry are translated here, noted by the paragraph numbers in which they appear.

3 – [The Sephardic custom] has these restrictions during the week in which 9 Av falls. Even if you don't want to wear the garment now, and even if you only have one shirt, it is forbidden to wash it. Same rule applies to things washed beforehand – whether to wear them or make the bed with them. Even handtowels and tablecloths/napkins may not be washed in this period... Our kind of laundry is permitted; but our form of ironing is forbidden.
Linen/flax garments don't require ironing, and are this categorized as "our laundry" and are permitted. ALL OF THIS refers to ironing and putting them away for after Tisha B'Av. (seems to imply that all of the permission for washing is when one will not wear it during the Nine Days) But one may not wear these items during this week [that Tisha B'Av falls]. There are those who had the custom to even forbid the linen/flax, even with "our laundry," whether to wear or wash and shelve. One should not be lenient in any of this, because it was accepted as the custom. There is certainly the possibility that according to the law these practices are forbidden, for there are those who believed that "our laundry" has the same effect as the "ironing" of the Babylonians which does not clean so well because their waters are [not as clean]. Laundry of all others lands is possibly like the laundry of the land of Israel, and is thus forbidden. Nowadays, as we don't clean just with water, all of our laundry is considered "Ironing" and is all forbidden.

Ram"a – We [Ashkenazim] are strict about these things from Rosh Chodesh until after the fast, unless it's for a mitzvah, such as a woman wearing her white garments can wash them to make sure they are white. On 9 Av itself, she need not wear white…. One may not give the non-Jewish launderess clothes to wash from Rosh Chodesh and on. One may give them to her before Rosh Chodesh, even if she'll be washing them after Rosh Chodesh [aka during the Nine Days]

5 – Jewish women may not launder the clothing of the idolaters during this week [that 9 Av falls]

14 – Adults may not… launder children's clothing during the week 9 Av falls.

Ram'a – but clothing that gets completely soiled whether with soil or body excretions can certainly be washed. And even for the clothing of other little children (non-babies), the custom is to be lenient.

15 – A person whose mourning period led right into this period and his hair is exceedingly thick may cut it with a razor, but not with scissors, and may wash one's clothing in water, but not with niter and sand (friction/cleaning agents)

On "Our Kind of Laundry is Permitted," (in 3 above) the Mishneh Brurah says the following:

Our kind of laundry refers to Diaspora laundry which is permitted because it is not as nicely done as the laundry of Eretz Yisrael. Therefore one may wash garments and leave them to be worn after 9 Av. However, washing them and wearing them right away (during the Nine Days) is prohibited.

What I take from all of these comments is that it is not the act of laundering, per se, which is forbidden, as much as it is the feeling one gets from putting on freshly laundered clothing.

KIBUS SHELANU - OUR LAUNDRY

Which now leads us to the final discussion point. What are the actual definitions of "Kibus Shelanu" (our Laundry) versus "Kibus She'lahem" and "Gihutz Shelanu" and "Gihutz Shelahem"?

These terms appear in different contexts in the gemaras Taanit 29b and Ketubot 10a-b, and leave much unsaid insofar as how our contemporary laundry is done, and to my mind, what the ramifications are during the Nine Days.

Simply put, if the gemara and the Shulchan Arukh are going to compare Israeli laundry to non-Israeli laundry, then we are obviously living in the dark ages. There may have been places that had access to different kinds of natural resources, ie niter (see above #15 - which may have been a soap used for laundry), which would cause the quality of laundry cleaning to be different as per the different soap ingredients available locally.

But if you're reading this on the internet, you likely have access to a washing machine and laundry detergent, which arguably does a better job than the laundry of "Eretz Yisrael" in the days of old, and yet – due to its not being in Israel (unless you, the reader are in Israel right now) – is still considered "Kibus Shelanu" which would be permitted, according to at least one opinion in the Shulchan Arukh, and two in the gemara in Taanit – Rabbi Nachman and Rabbi Elazar.

Bear in mind that either way you look at it, with the exception of children, the custom seems to be that no one wears freshly laundered clothing during the Nine Days – certainly not if it was washed during the Nine Days, and, seemingly, even if it was washed before the Nine Days.
When I was in camp, they always recommended that those who had had their suits and shirts dry-cleaned wear them for a little while before the Nine Days actually began so they would not be putting on freshly laundered clothing during the Nine Days.

This would imply that the gabbai in shul, while well intentioned, did not present the entire story. People may want to launder their clothes before the Nine Days. But if they are following the actual instructions, if they don't wear the freshly laundered clothes before the Nine Days begin, it would seem that it doesn't matter when they're cleaned, during the Nine Days or before the Nine Days. If they're freshly laundered, they can't be worn during the Nine Days at all!

With this, I feel we must move our discussion to the contemporary day and age, as we divide our clothes into different categories.

CONTEMPORARY PRACTICES OF WEARING AND CHANGING CLOTHES

Some articles of clothing are changed daily, not to be worn again until laundered. Undergarments and socks are in this category.

Some articles of clothing are changed daily, and may or may not necessarily be laundered after one wear. Some shirts, skirts, and trousers fit in this category.

Some articles of clothing are not worn regularly, and are often put right back in the closet when taken off. They are laundered far less often than other clothes. Jackets, coats, suits, fancier outfits and specific to Sabbath garb are in this category.

Because laundry is so easy for us to do, I would argue that we don't get the same "amazing" satisfaction a person may have once upon a time had when putting on freshly laundered clothes.

The only effort expended into doing laundry lies in shlepping the wet clothes from the washer to the dryer and folding the clean laundry. Beyond putting detergent in the machine and pressing start, we don't do very much to get our clothes clean as the machine does all the work.

Therefore I feel that one need not wear all of one's undergarments for a short period of time before the Nine Days. We don't get a thrill out of having fresh undies because we would never put on not fresh undies.

Depending on how one wears the pants, shirts and skirts, the same thought process would apply. If a person wears something once or twice and then launders it, the regularity of the laundering would remove the satisfaction value of having freshly laundered clothes – simply because you would never wear it were it not clean.

But an item which might be worn on several occasions before being sent to the cleaners or the washing machine does have a certain satisfaction embedded in its being freshly cleaned. Those items need to be "unfresh" to be worn during the Nine Days.

To summarize:

• It is not the act of laundering which is prohibited during the Nine Days. It is the act of laundering in order to wear which is prohibited. The Shulchan Arukh does say a Jewess should not even launder a non-Jew's clothing, but it would seem that if this is one's business, one need not shut down their business for nine days – because there is no satisfaction from the laundry. The satisfaction comes from earning a living, which is permitted during the Nine Days (even though there is an opinion that one should not engage in business as much during this time period).

• According to some opinions, one may launder clothing during the Nine Days in order for them to be ready to be worn the day after 9 Av.

• Laundering clothing before the Nine Days does not necessarily help one wear them during the Nine Days. In my opinion, it depends on what kind of clothing one is talking about, and how one goes about wearing and cleaning them in general.

Because laundry done in any civilized country with washing machines is such an easy enterprise, it has removed much of the excitement of having freshly laundered clothing, and has also equalized the "Kibbus Shelahem" and the "Kibbus shelanu" leaving us with different categories of clothing that we may or may not wash during this time period, as we further determine which articles of pre-Nine-Days-freshly-laundered clothing may not be worn during the Nine Days either.

Additional Thought (added late 2019)
See Shulchan Arukh in the laws of Mourning (YD 389), where the following is stated

אחר שבעה מותר לגהץ בין לעצמו בין לאחרים ולא אמרו שלשים יום לגיהוץ אלא ללבוש:

After the seven [days of mourning, the mourner] is permitted to do laundry work both for himself³⁰To be worn after thirty days. and for others. The [prohibition against] laundry work for thirty days was stated only with respect to wearing [laundried garments].³¹Tur on the authority of T.H. Sem(H). VII, 10 and Asheri to M.K.

יש מי שאומר דהאידנא ליכא איסור גיהוץ שהרי אמרו גיהוץ שלנו ככיבוס שלהם :

There is an authority³²Tur and N.Yos. O.Ḥ. ibid. who states that nowadays there is no prohibition against laundry work, for they³³The Sages. said, 'Our laundry work is like their washing.'³⁴

^{IN OTHER WORDS - There is a distinction to be made between during Shiva (which is the equivalent of Tisha B'Av) and during Shloshim (which is the equivalent of the 9 days) with respect to doing the act of laundering and actually wearing the laundered clothes.}