2. Friday night-Shabbos Day of Shabbos Chazon:

A. General rule:[1]

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.

B. Wearing Shabbos clothing on Shabbos Chazon:

The dispute and old customs: Some Poskim[2] rule it is forbidden to wear Shabbos clothing on Shabbos Chazon, with exception to wearing a Kesones [Shabbos undershirt[3]] which is allowed, [and so was the old custom of Ashkenaz]. Other Poskim[4] 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].

The current custom: Practically, the widespread custom today amongst all Jewry [Sephardim[5] Chassidim[6], as well as almost all communities of Ashkenazi Jewry[7]] is to wear all one’s regular Shabbos clothing on Shabbos Chazon.

Freshly laundered or ironed Shabbos clothing:[8] It is permitted to wear freshly laundered linen clothing in honor of Shabbos, like any other Shabbos.

Washing clothing for Shabbos:[9] If one does not have any clean Shabbos clothing available he may wash them on Thursday [or Friday] in honor of Shabbos.[10] It may certainly be washed by a gentile [for the sake of Shabbos].

Tablecloths and bed sheets: One may also use fresh white tablecloths in honor of Shabbos.[11] However, new sheets may not be spread on one’s bed.[12]

Paroches: The Paroches for Shabbos is placed in Shul as usual.[13] This is with exception to when Tisha B’av coincides with Shabbos and is deferred to Sunday, in which case the Shabbos Paroches is not placed.[14] [However, the widespread custom is to place the Shabbos Paroches even at this time.[15]]

Q&A May one iron his clothes in honor of Shabbos? If one does not have any other ironed clothing available some Poskim[16] rule that doing so is allowed. May one send his Shabbos Kapata to the cleaners? If the Kapata is dirty and one does not have another one available, then it may be laundered or sent to the cleaners in honor of Shabbos. May one wear new clothing on Shabbos Chazon?[17] Some Poskim[18] rule it is forbidden to wear new clothing on Shabbos, [even if one is accustomed to wear Shabbos clothing on Shabbos[19]]. It is even forbidden to wear new shoes and socks.[20] Other Poskim[21] however rule that those who wear Shabbos clothing are also permitted to wear new clothing for Shabbos [if he does not have other clean Shabbos clothing available[22]] so long as the clothing is not of importance to require Shehechiyanu. If, however, the clothing is expensive and important, and requires Shehechiyanu, then it may not be worn on Shabbos.[23] A Chasan: A Chasan who is accustomed to wear a Shtreimal on the Shabbos prior to his wedding, may do so on Shabbos Chazon.[24] However, whether he may wear other new clothing is subject to the same dispute as that mentioned above, of which even according to the lenient opinion, one may only wear new unimportant clothing. Some Poskim[25] however defend the practice of Chasanim wearing all new clothing on Shabbos Chazon.

 

C. Eating meat and wine:

It is permitted [and is a Mitzvah] to eat meat and drink wine on Shabbos.[26] 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.[27] Some Poskim[28] however rule it is forbidden to eat meat past nightfall if the congregation already Davened Maariv.

D. May one dance on Shabbos in honor of a Chasan or Bar Mitzvah?[29]

Yes. This applies even by Shabbos Chazon.

E. Mikveh:[30]

One who immerses in a Mikveh every Shabbos morning, may likewise immerse on Shabbos Chazon.

F. Reading of Parshas Devarim-Shabbos Chazon:

Sefer Haminhagim/Luach Kolel Chabad:[31] 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].[32]

Hiskashrus: One is to read for Kohen until the verse of Eicha, as has become the custom in 770 from after 1967.

G. Kiddush in Shul on Shabbos Chazon:[33]

It is permitted to hold a regular Kiddush and/or Farbrengen in Shul on Shabbos Chazon, such as for the sake of celebrating a Bar Mitzvah, Birthday, Yartzite, birth of daughter, Seudas Hodaya, and the like.

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[1] Piskeiy Teshuvos 551:4

[2] 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

[3] 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.

[4] 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

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

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

[7] 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

[8] Rama 551:3

[9] M”A 551:14; Hagahos Maimanis; Bach; Chayeh Adam 133:13; M”B 551:32; Kaf Hachaim 551:65; Hisorerus Teshuvah 337

[10] The reason: From the letter of the law, it is permitted to launder clothing for Shabbos, and it is only due to custom that we forbid it. [Darkei Moshe 551, brought in M”A ibid; Tur 551; Mishneh Taanis 26b]  Therefore, one may be lenient in a case that he does not have other clothing available. [M”A ibid] 

[11] Rama 551:3 “One spreads white clothes as usual like by other Shabbosim”; Taz 551:4 in name of Rashal; Elyua Raba 551:11; P”M 551 M”Z 4; Derech Hachaim 3; M”B 551:7 and 33; Kaf Hachaim 551:67

[12] M”B 551:33

[13] Rama 551:1

[14] Rama 551:1

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

[16] Nitei Gavriel 35:28 [his own opinion] based on M”A 551:14; M”B 551:32 that allow washing clothing for Shabbos and the same would apply to ironing if no other clothing are available.

[17] Piskeiy Teshuvos 551:27

[18] M”A 551:6 [regarding ruling of Rama that a Chasan who is allowed to wear Shabbos clothing on Shabbos Chazon that he may nevertheless not wear new clothing] and 551:21 “However from RC and onwards one may not wear even on Shabbos”; Minchas Kohen; Elya Raba 551:40; M”B 551:9 [unlike his ruling in Biur Halacha 551:6]; Shaareiy Teshuvah 551:2; Kaf Hachaim 551:16 [unlike his ruling in 551:89]; Igros Moshe 80; See also Zera Emes 76; Machazik Bracha 551:3; Zechor Leavraham 551:9; Shaareiy Teshuvah 551:1; Kaf Hachaim 551:9

[19] So is proven from M”A ibid who rules that a Chasan may not wear new Shabbos clothing, even though he may wear Shabbos clothing; Igros Moshe ibid

[20] Shaareiy Teshuvah ibid; See Piskeiy Teshuvos 551:26

[21] Chayeh Adam 43:14; Kaf Hachaim 551:89; See P”M 551 A”A 20 and Biur Halacha 551:6 “Keilim” regarding a Chaluk that just like he may launder the Chaluk for Shabbos, so too he may wear a new Chaluk. [Vetzaruch Iyun how this does not contradict the M”B earlier ruling in 551:9! See Piskeiy Teshuvos 551 footnote 142]

[22] Igros Moshe 3:80; Piskeiy Teshuvos ibid

[23] Chayeh Adam 43:14; Kaf Hachaim 551:89

[24] Darkei Chaim Vehsalom 945; Shulchan Haezer 2:13; Piskeiy Teshuvos 551:5

The reason: As otherwise it is considered public Aveilus. [ibid]

[25] Darkei Chaim Veshalom ibid

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

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

[28] M”A 551:26

[29] Piskeiy Teshuvos 551:5 in name of Makor Chaim 551

[30] Kaf Hachaim 551:202; See M”A 551:41; Shelah p. 200; Elya Raba 551:37; Chayeh Adam 133:19; Derech Hachaim 7; Kitzur SHU”A 122:13; M”B 551:95

[31] Sefer Haminhagim p. 61

[32] 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.]

[33] We do not find any restriction in the Talmud or Poskim against holding festive meals during the three weeks or nine days, and certainly not regarding Shabbos Chazon, with exception to having a meal during an engagement party in which we rule that one may not do so during the nine day period unless only light refreshments are. The only time that meal restrictions are mentioned with regards to Shabbos Chazon is when Tishe Beav falls on Sunday. Nonetheless, the Aruch Hashulchan 551:8, in what seems to be a novel ruling of his own without any predecessor to lean on as a source, states that in his opinion also regular festive meals [Seudas Mereius] should not be held during the nine days. Nonetheless, even in his opinion this does not refer to a Seudas Mitzvah, such as a Bris, Bar Mitzvah, Siyum Misechta, and the like, and we can apply the same rule to a Seudas Hodaya, Kiddush for the birth of her daughter, a Yartizte, and the like in which case the events involve a matter relating to a mitzvah, not to mention that when words of Torah are mentioned by the kiddush it becomes a Seudas Mitzvah, aside from the fact that it already fulfills the mitzvah of eating on Shabbos. That which some Melaktim have quoted that one may not or should not hold a Seudas Hodaya on Shabbos during the nine days, in my opinion is incorrect. As for the source which they point to in Koveitz Or Torah, there he refers to a totally separate subject, which is whether one may say the blessing of Shehechiyanu on Shabbos by the Seudas Hodaya, as was customary in previous times, and regarding this and this alone he says it is better to push it off until later.