11. When is one to switch his shoes?[1]

One may not switch his shoes prior to the conclusion of Shabbos.^[2] This applies likewise to children. Some[3] are accustomed to only remove their shoes after Barchu of Maariv is recited, with exception to the Chazan who removes it before Maariv. Others are no longer accustomed to wait until after Barchu of Maariv to remove their shoes, and rather, immediately after the conclusion of Shabbos, they say Baruch Hamavdil Bein Kodesh Lechol[4] and then switch their shoes.[5] Practically, this was the Rebbe’s custom.[6] However, in Luach Kolel Chabad it states to remove the shoes after Barchu, as rules the Rama.

 

Must one say Baruch Hamavdil prior to switching the shoes? Some Poskim[7] rule one is to say Baruch Hamavdil Bein Kodesh Lechol prior to switching the shoes. Other Poskim[8] however rule that one is not required to recite Baruch Hamavdil Bein Kodesh Lechol prior to switching clothing. Practically, it is to be recited.   Doing Melacha after Shabbos: One is obligated to say Baruch Hamavdil Bein Kodesh Lechol prior to doing any actual Melacha.[9] It is however proper for men to not do any Biblical Melacha until the conclusion of Maariv, even after reciting Baruch Hamavdil.[10]   May one continue wearing Shabbos clothing on Motzei Shabbos which is Tisha Beav? Are they to be switched after nightfall before Maariv? In general, it is forbidden to wear Shabbos clothing during the nine days [with exception to Shabbos], and certainly on Tisha Beav this prohibition applies.[11] Accordingly, some Poskim[12] rule that one is to remove his Shabbos clothing immediately after the conclusion of Shabbos [after reciting Baruch Hamavdil], prior to Maariv. According to this approach, it is proper for Shul’s to schedule for people to go home between Mincha and Maariv, change clothing after Shabbos, and then come to Shul sometime after Shabbos for Maariv and Eicha.[13] However, other Poskim[14] negate the above and rule that one may remain wearing his Shabbos clothing even after Havdalah on Motzei Shabbos.[15] Practically, the widespread custom in many communities on Motzei Shabbos which is Tisha Beav is like the former opinion although some follow the latter approach.[16] The Chabad custom is like the latter opinion, to continue wearing the Shabbos clothes until after Eicha and Kinos, and so was the custom of the Rebbe.[17] The Rebbe spoke quite negatively of the custom to change one’s Shabbos clothing.[18] Those who follow this custom are to wear their Shabbos clothing [i.e. hat, shtreimal, Kapata] before the conclusion of Shabbos, and continue wearing it after Shabbos.[19] According to all one may not change his Shabbos clothing before the conclusion of Shabbos. According to all, leather shoes must be removed immediately after Shabbos, and the above discussion is limited to other Shabbos garments.   Removing the Paroches Question: [Monday, 3rd Menachem Av 5781] When Tisha b’Av falls on Motzei Shabbos when is the Paroches and covering of the Bima and Amud, to be removed? Answer: If there is a break between the end of Shabbos and Maariv, then it should be removed before Maariv, as done every year. Explanation: The Poskim rule that the Paroches is to be removed by Maariv in play of the verse “Betza Imraso” which is recited during Eicha. However, they do not write when this is to be done, and if it is to be done before Maariv or afterwards before Eicha, and seemingly so long as it is done before Eicha it is not a problem. Nonetheless, the widespread custom of world Jewry is to remove it before the start of Maariv, and so is implied from the Levush. This however only applies by a regular year, however in years that Tisha b’Av falls on Motzei Shabbos, it is unclear as to when it is to be removed, and seemingly in previous generations when they were not accustomed to make a break between the leave of Shabbos and Maariv, it was removed either after Barchu, or after Maariv altogether [before Eicha]. Practically, the widespread custom today is to simply remove it before Maariv being that in any event there is a break between the leave of Shabbos and Maariv, and even in areas that remain wearing their Shabbos clothing may remove it before Maariv, as in any event it must be removed before the start of Eicha. Certainly, it may not be removed before the end of Shabbos. However, regarding after Shabbos is over, seemingly there is room to learn this would follow the same custom as the removal of Shabbos clothing, and hence those who delay the start of Maariv and remove their Shabbos clothing before Maariv should likewise remove the Paroches before the start of Maariv. However, those who do not remove the Shabbos clothing before Maariv, seemingly should also leave the Paroches, and coverings of the Bima and Amud in place until after Shemoneh Esrei, and remove it before the reading of Eicha. Nonetheless, even those who remain in their Shabbos clothing may choose to remove the Paroches before Maariv, after the leave of Shabbos, as is done every year, as the two matters are not fully connected.   Sources: See Rama 559:2; Levush 559:1; Derech Hachaim 134:1; Luach Eretz Yisrael; Kol Hamisabel Aleha 25:6 footnote 21; Nitei Gavriel 94:9

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[1] 553:2

[2] Admur 254:10 [regarding removing Challah from oven, wine from cellar]; 302:10 [regarding making the beds]; 319:18 [regarding removing fat from soup]; 321:6 [regarding watering vegetables]; 323:6 [regarding washing dishes]; 324:11 [regarding switching plate of food from ox to donkey]; 338:8 [regarding moving fruits from roof]; 611:5 [regarding preparing vegetables on Yom Kippur]

The reason: As it is forbidden to prepare on Shabbos for the sake of a weekday. [254:10; 302:10; 323:6; 503:3; 611:5] And it is forbidden to trouble oneself on Shabbos for the sake of a weekday. [319:18; 321:6; 323:6; 324:11; 338:8; 611:5] Doing so is Rabbinically forbidden [302:10] being that it is a mundane action and a belittling of Shabbos. [338:8]

[3] Rama ibid; See Piskeiy Teshuvos 553:1 for a list of Poskim who rule this way even today; Shraga Hameir 4:23

[4] M”B 553:7 in regard to the Chazzan who removes his shoes prior to Barchu.

[5] See Piskeiy Teshuvos 553:1 for an explanation of why the ruling of the Rama is no longer applicable. In short, he writes in name of Rav SZ”A that the Rama referred to a time that Maariv was Davened before the conclusion of Shabbos.

[6] Hiskashrus 950 that so was the custom of the Rebbe to enter Shul for Maariv wearing non-leather shoes. So concludes Hiskashrus to be the proper custom.

[7] M”B 553:7 in regard to the Chazzan which removes his shoes prior to Barchu; Alef Hamagen 599:5 in name of Achronim; Nitei Gavriel 28:7; Hiskashrus 1025

[8] Elya Raba 299:22; Shaareiy Teshuvah 299:2; M”B 299:40; Piskeiy Teshuvos 299 footnote 110

Ruling of Admur: Regarding the need to say Baruch Hamavdil prior to performing Melacha, Admur 299:15 states “Likewise, some permit performing, after Shabbos is over but prior to saying Havdala, all Rabbinical prohibitions which are forbidden simply due to them being a mundane act.” Thus, if preparing from Shabbos to a weekday is considered a mundane act prohibition it would be permitted according to this opinion. In 338:8 Admur rules that the prohibition of preparing on Shabbos for a weekday is due to being a mundane act, and hence accordingly it would be permitted to be performed according to this opinion. However, Tzaruch Iyun if Admur’s final stance on the matter follows this opinion, as a) The first opinion holds that one may not do any of his preparations or work prior to escorting the king through Havdala. This seems to imply that even preparations of Uvdin Dechol are forbidden according to this opinion. Likewise, b) Admur never concludes that we rule like the second opinion and simply states that regarding Yom Kippur we are lenient to follow it. Vetzaruch Iyun if one can learn from Yom Kippur to other places. From here can be understood the source of the ruling of the Alef Hamagen ibid that rules stringently in this matter. It is a wonderment on the Piskeiy Teshuvos ibid that he omitted this first opinion brought in Admur. It is also a wonderment on Nitei Gavriel ibid who completely omits all the Poskim that are lenient in this matter.

[9] Admur 299:15

[10] See 299:19

[11] Rama 551:1 “By a Mila the custom is for the Baal Bris to wear Shabbos clothing, although otherwise it is forbidden.”

[12] Maharil, brought in M”A 559:10 “After the Mila they remove the clothing”; Piskeiy Teshuvos 553:1; Nitei Gavriel 94:5

[13] Nitei Gavriel ibid

[14] Ashel Avraham Butchach Mahadurah Tinyana 551

[15] The reason: As the accustomed prohibition of wearing Shabbos clothing is only the initial wearing, while if he already wore it under allowance, such as on Shabbos or for a Mila, then there is no prohibition to continue wearing it. [Ashel Avraham ibid]

[16] Nitei Gavriel ibid; Minhagei Mahariv Sulitza [Rav Yaakov Yisrael Rubin 1900’s] 507 that he remained wearing his Shterimal for Maariv and removed it before Eicha; Yechidei Segula in Yerushalayim would remove the Shtreimal after Eicha

[17] Yoman of Rav Groner that the Rebbe stated that so was the custom of Jewry in Russia, and of Lubavitch Chassidim; Rav Eli Landa confirmed with his brother Rav Y.L. Landa that the custom is to remain wearing Shabbos clothing until after Maariv/Eicha.

[18] The diary of Rav Leibal Groner documents the Rebbe’s reaction after being told by Rabbi Groner of the custom of some to change their Shabbos clothing “The Rebbe was very surprised at this and asked me to show him where it states such a thing. I showed him in the Sefer Tishe Beav Shechal Beshabbos who brings that a number of Chassidic communities are accustomed to do so. The Rebbe responded that in Yakotrinslov no one did this and I do not understand this and why to delay Maariv for such a thing. Later the Rebbe said on Motzei Tisha Beav that this custom of delaying Maariv to go home and change Shabbos clothing is a wild custom that was the custom of Hungarian Jewry but not in Russia. The Rebbe added that the Rabbannim, and you included were never in Russia. Practically, the Rebbe would remain in his room until after Shabbos was over, would remove his shoes, but not his Shabbos clothing.”

[19] May one even initially put on the Shabbos clothing after Tzeis if he was not wearing it beforehand? If one removed his Shabbos clothing, such as he removed his Kapata, and it is now after Tzeis, it is questionable as to whether he may even initially put on his Shabbos clothing for Maariv and Eicha, as the entire Heter of the Ashel Avraham ibid was based on the fact one remains in his Shabbos clothing into Shabbos, however to initially put on, who says is allowed? Accordingly, ideally one is to wear the clothing before Tzeis. Nevertheless, even if one took it off and is now going to Shul for Maariv, there is room to learn that he may wear it. This is similar to the Heter written in Shulchan Aruch for a Baal Simcha to wear [put on] Shabbos clothing on Tisha B’av itself [See Rama 559:8; Bigdei Yesha, brought in Kaf Hachaim 559:65], and the reason is because it is only a Minhag not to wear Shabbos clothing on Tisha B’av and not forbidden for the letter of the law. This is why we wear Shabbos clothing on Shabbos even though the same Rama writes its forbidden. The same way the custom allows wearing it on Shabbos Lekavod Shabbos, it allows wearing it even initially on Motzei Shabbos Lekavod Motzei Shabbos. Vetzaruch Iyun!