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*Correction: In the beginning of the audio, it should say Chazon Yeshayahu. Not Chazon Ovadia

Shabbos Chazon

*The following is a compilation of all laws relevant to Shabbos Chazon that have been brought in the previous chapter, in their relevant areas.

Hashem shows every Jew a vision of the Third Temple: The Shabbos prior to Tisha B’av is cordially known as Shabbos Chazon. It is called this name after the title of the Haftorah of this Shabbos, Chazon Yeshayahu. In addition, there is a tradition from Reb Hillel of Paritch, in name of Rav Levi Yitzchak of Berditchiv that on this Shabbos Hashem shows the soul of every Jew a distant spiritual vision of the third Temple.[1] The purpose of this vision is to help increase a Jew’s anticipation for the redemption. Although this matter effects one’s inner soul, subconsciously, it is further increased through contemplating this matter on this Shabbos.[2] The reason Hashem shows us the Third Temple specifically the Shabbos before Tisha B’av is to express to us that in truth the purpose of the exile is to bring about the great revelation of the Third Temple.[3]

1. Bathing on Erev Shabbos Chazon:^[4] 

On Erev Shabbos Chazon [Parshas Devarim] one may bathe his hands, feet and head in cold water.^[5] Some allow one who bathes himself every Erev Shabbos, to wash his head [hands and feet^[6]] even in hot water.^[7] It is forbidden to wash the remainder of one’s body even with cold water.^[8] [Likewise, one may not use soap or shampoo to wash his head, hands or face.^[9] The above however only applies when bathing for purposes of pleasure. It is however permitted to bathe the body for reasons of cleanliness, as stated above in C, and so is an old age Chassidic custom to allow bathing the body [for cleanliness purposes] on Erev Shabbos Chazon.^[10] Accordingly, if one feels sweaty or dirty, he may shower even with hot water, until his body is clean. It is however forbidden to remain in the water for more time than necessary.^[11]]

 

2. Wearing Shabbos clothing on Shabbos:

Some Poskim[12] rule it is forbidden to wear Shabbos clothing on Shabbos Chazon, with exception to wearing a Kesones [Shabbos undershirt[13]] which is allowed, [and so was the old custom of Ashkenaz]. Other Poskim[14] however rule that on Shabbos of the nine days, including Shabbos Chazon, one is to wear his regular Shabbos clothing [and so is the Sephardic custom]. [Practically, the widespread custom today amongst all Jewry [Sephardim[15] Chassidim[16], as well as almost all communities of Ashkenazi Jewry[17]] is to wear all one’s regular Shabbos clothing on Shabbos Chazon.]

Tablecloths and bed sheets: One may also use fresh white tablecloths in honor of Shabbos.[18] However, new sheets may not be spread on one’s bed.[19]

Paroches: The Paroches for Shabbos is placed in Shul as usual.[20] This is with exception to when Tisha B’av coincides with Shabbos and is differed to Sunday, in which case the Shabbos Paroches is not placed.[21] [However, the widespread custom is to place the Shabbos Paroches even at this time.[22]]

May one wear new Shabbos clothing on Shabbos?[23] No [unless he has no other clothing available at all].   Minhagei Shabbos Chazon:[24] As a rule, due to the prohibition against showing public mourning on Shabbos, we act on this Shabbos like any other Shabbos of the year. Including singing by Lecha Dodi, saying the Kriah and Haftorah in the regular Niggun, singing regular Shabbos songs and the like. Hashem shows a Jew the vision of the Beis Hamikdash on Shabbos Chazon: See Introduction to this chapter!   Reading of Parshas Devarim-Shabbos Chazon: Sefer Haminhagim/Luach Kolel Chabad:[25] When reading the Kohen portion in the beginning of Parshas Devarim, the reader pauses one verse before the usual break for Sheini, in order that the passage to be read for the next congregant should not open with the word Eichah [which recalls the Book of Lamentations read on Tisha B’av].[26] Hiskashrus: One is to read for Kohen until the verse of Eicha, as has become the custom in 770 from after 1967.

 

3. Eating meat and wine:

It is permitted [and is a Mitzvah] to eat meat on Shabbos.[27] If the third meal continues past the conclusion of Shabbos, it remains permitted to eat meat and drink wine until one recites Birchas Hamazon, even if the congregation already Davened Maariv.[28] Some Poskim[29] however rule it is forbidden to eat meat past nightfall if the congregation already Davened Maariv.

 

4. Havdalah:[30]

When saying Havdala during the nine days [Motzei Shabbos Chazon] one is to give the wine to drink to a child [whether male or female[31], although some rule only male[32]] who has reached the age of Chinuch [of blessings[33] although some say also Chinuch of Havdala[34]] but has not yet reached the age of Chinuch for mourning.[35] If such a child is not, he may drink the [entire[36]] Havdala wine himself as usual.[37]

_____________________________________________________

[1] Brought in Reshimos of Tzemach Tzedek on Eicha p. 45

[2] See Likkutei Sichos 9:24; Hisvadyus 5747 4:165

[3] Hisvadyus 5749 4:100; 5750 4:89

[4] Rama 551:16

Letter of law or custom: Ideally, it should be permitted to bathe on Erev Shabbos due to Kavod Shabbos, just as we permit laundering clothing in honor of Shabbos. However, it is accustomed to prohibit bathing even on Erev Shabbos. [Darkei Moshe 551; M”A 551:14] 

[5] Rama ibid; Maharil 17

[6] Chayeh Adam 133:19; brought in M”B 551:97; Kitzur SHU”A 122:13; Kaf Hachaim 551:201

Other opinions: The Rama ibid rules one may wash these parts only with cold water. 

[7] Rama ibid

[8] Rama ibid; Darkei Moshe 551:7; M”A 551:41; Elya Raba 551:37

[9] M”A 551:41; Chayeh Adam 133:19; M”B 551:97; Kitzur SHU”A 122:13; Kaf Hachaim 551:200

[10] Mishmeres Shalom Kudinov 40:1; Rav Henkin that so is custom and so was custom of Chassidei Reisin; See Nitei Gavriel 43:2

The reason: As it is permitted to bathe for the sake of a Mitzvah, as well, according to Kabala, one is not to do any change between this Shabbos and other Shabbosim. [Mishmeres Shalom ibid]

[11] See Tosefes Chaim ibid; Piskeiy Teshuvos 551:48; Rav Eli Landa

[12] Rama in 551:1; M”A 551:4; Elya Raba 551:39; Teshuvos Rashal 27; Mateh Moshe 736; Mordechai Tisha B’av; Hagahos Ashri; Aguda; Rokeiach; Custom of Chasam Sofer, brought in Likkutei Chaver Ben Chaim

[13] M”A 551:4 in name of Mateh Moshe “is only worn due to sweat”; 559:10; Kneses Hagedola 551; See Kaf Hachaim 551:12 in name of Hagahos Mordechai who says a Kesones is a coat.

Linen clothing and the Shabbos before Shabbos Chazon according to Rama: One may wear Shabbos clothing made of linen. [Rama 551:3] This implies that one may wear all Shabbos clothing made of linen and seemingly contradicts the previous ruling. The Kaf Hachaim 551:64 explains that in 551:1 the Rama referred to Shabbos Chazon while in 551:3 he is referring to the Shabbos before Shabbos Chazon.

[14] Beis Yosef 552; Arizal; Radbaz 2:693; Chacham Tzevi as brought in Siddur Yaavetz p. 68; Machazik Bracha 551:4; Chayeh Adam 133:21 that so is custom of Vilna based on ruling of Gr”a; M”B 551:6 in name of Gra and Chacham Tzevi; Aruch Hashulchan 551:11; Kaf Hachaim 551:13; Divrei Nechemia Y.D. 333-27 that so was custom of Admur; Likkutei Maharich; Nimukei Orach Chaim; Sefer Haminhagim p. 93 [English] that so is our custom and in footnote 359 that so was custom of Alter Rebbe

[15] As rules Beis Yosef ibid that Sefaradim never accepted this custom; Kaf Hachaim 551:13

[16] Divrei Nechemia ibid and Sefer Haminhagim p. 93 [English]

[17] As testifies the Aruch Hashulchan ibid; As was Minhag of Gr”a, and town of Vilna, as ruled the Ashkenazi Poskim brought in previous footnotes; See Moadim Uzmanim 5:343; 7:256

[18] Rama 551:3 “One spreads white clothes as usual like by other Shabbosim”; M”B 551:7;

[19] M”B 551:33

[20] Rama 551:1

[21] Rama 551:1

[22] Piskeiy Teshuvos 551:4 based on our Minhag to wear Shabbos clothing

[23] M”A 551:21; Elya Raba 551:40; M”B 551:9; Kaf Hachaim 551:16; See also Zera Emes 76; Machazik Bracha 551:3; Zechor Leavraham 551:9; Shaareiy Teshuvah 551:1; Kaf Hachaim 551:9

[24] Piskeiy Teshuvos 551:4

[25] Sefer Haminhagim p. 61

[26] This is the custom as practiced in the shul of the Previous Rebbe and of the Rebbe Shlita. [In recent years, however, the reader customarily pauses at the usual break for Sheini.]

[27] Rama 551:9 “One may slaughter meat for Shabbos”

[28] Elya Raba 551:23; P”M 551 A”A 26; M”B 551:56 based on Elya Raba and Derech Hachaim

[29] M”A 551:26

[30] Rama 551:10

Other Opinions: Some Poskim rule one is to drink the wine himself by Havdala and is not required to give it to a child. [Michaber 551:10] This is the Sefaradi custom. [Kaf Hachaim 551:152] And so is followed even by some Ashkenazim. [Leket Yosher p. 210 that so did Terumos Hadeshen; Siddur Yaavetz; Darkei Chaim Veshalom 668] Some Poskim rule one is not to say Havdala over wine but rather over beer although some are accustomed to drink wine. [Aruch Hashulchan 551:26] See Hiskashrus on the nine days for a story recorded of the Rebbe that he told the person saying Havdala to give the wine to a child who was 11 years old.

[31] Based on 190:4

[32] Based on 295:4 that only one who fulfills their Havdala obligation may drink the wine, and women and girls are disputed in whether they are obligated in Havdala.

[33] Based on 190:4

[34] Kitzur Halachos 295 footnote 5 based on 295:4 that only one who fulfills their Havdala obligation may drink the wine. Vetzaruch Iyun Gadol on their ruling.

[35] M”A 551:31; Ashel Avraham Butchach 551; This means the child is not yet old enough to understand the mourning period.

Other opinions: Some write the custom is to give it to any child below Bar Mitzvah. [Orchos Rabbeinu; Piskeiy Teshuvos 551:35]

[36] Even if it is more than a Revius. [Piskeiy Teshuvos 551:35]

[37] Rama ibid

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