This Halacha is an excerpt from our Sefer
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. 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. 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.
1. Erev Shabbos Chazon:
A. Bathing on Erev Shabbos Chazon:
The letter of the law: On Erev Shabbos Chazon [Parshas Devarim] one may bathe his hands, feet and head in cold water. Some allow one who bathes himself every Erev Shabbos, to wash his head [hands and feet] even in hot water. It is forbidden to wash the remainder of one’s body even with cold water. [Likewise, one may not use soap or shampoo to wash his head, hands or face.]
The custom-Allowance for cleanliness purposes: The above restriction only applies when bathing for purposes of pleasure. It is however permitted to bathe the body for reasons of cleanliness, and so is an old age Chassidic custom to allow bathing the body [for cleanliness purposes] on Erev Shabbos Chazon. 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.
Mikveh: One who immerses in a Mikveh every Erev Shabbos, may likewise immerse on Erev Shabbos during the nine days. If, however, one does not immerse every Erev Shabbos, such as when he has a cold, or when he is busy, then he may not immerse this Erev Shabbos of the nine days. When immersing in a Mikveh, one is to immerse in a cold or warm Mikveh, as opposed to hot. If, however, one is unable to immerse in a cold Mikveh, he may immerse in a hot one. It is however forbidden to remain within the hot water more than necessary.]
B. Cutting nails:
One may cut his nails on Erev Shabbos Chazon. This applies even if Tisha B’av falls on Shabbos. [However, some Poskim rule that if Tisha B’av falls on Shabbos then one may only do so if he is accustomed to cut his nails on every Erev Shabbos.]
C. Eating and tasting meat on Erev Shabbos Chazon?
One may taste a meat dish on Erev Shabbos to see if it requires any extra spices. [One is to simply taste the food and spit it out. One is not to say a blessing upon tasting it.] It is forbidden to eat it in order to fulfill the custom of eating the Shabbos food before Shabbos.
Children: A child who is below the age of Chinuch may eat meat, poultry and wine during the nine days. A child who is above the age of Chinuch may not eat meat or drink wine during the nine days. The age of Chinuch in this regard is a child who has reached the age of understanding the mourning period [which is not before age 9]. Some Poskim, however, rule one should be stringent if the child has reached the general age of Chinuch of all Mitzvos [which is approximately from age six]. [Practically, the custom of many is to be stringent in this matter.] One may be lenient to give children [below Bar and Bas Mitzvah] to eat meat on Erev Shabbos after midday. [Some Poskim however limit this ruling only to those areas in which Shabbos begins late and one desires to feed the children before Shabbos.]
If one started Shabbos early may he make Kiddush and eat meat before sunset? Yes.
D. May one polish and shine his Shabbos shoes on Erev Shabbos Chazon?
It is permitted to polish and shine one’s shoes in honor of Shabbos.
E. May one mop his floors on Erev Shabbos Chazon?
2. Friday night-Shabbos Day of Shabbos Chazon:
A. General rule:
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 rule it is forbidden to wear Shabbos clothing on Shabbos Chazon, with exception to wearing a Kesones [Shabbos undershirt] which is allowed, [and so was the old custom of Ashkenaz]. Other Poskim 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 Chassidim, as well as almost all communities of Ashkenazi Jewry] is to wear all one’s regular Shabbos clothing on Shabbos Chazon.
Freshly laundered or ironed Shabbos clothing: It is permitted to wear freshly laundered linen clothing in honor of Shabbos, like any other Shabbos.
Washing clothing for Shabbos: If one does not have any clean Shabbos clothing available he may wash them on Thursday [or Friday] in honor of Shabbos. It may certainly be washed by a gentile [for the sake of Shabbos].
Paroches: The Paroches for Shabbos is placed in Shul as usual. 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. [However, the widespread custom is to place the Shabbos Paroches even at this time.]
May one iron his clothes in honor of Shabbos?
If one does not have any other ironed clothing available some Poskim 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?
Some Poskim rule it is forbidden to wear new clothing on Shabbos, [even if one is accustomed to wear Shabbos clothing on Shabbos]. It is even forbidden to wear new shoes and socks. Other Poskim 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] 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.
A Chasan: A Chasan who is accustomed to wear a Shtreimal on the Shabbos prior to his wedding, may do so on Shabbos Chazon. 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 however defend the practice of Chasanim wearing all new clothing on Shabbos Chazon.
It is permitted [and is a Mitzvah] to eat meat and drink wine on Shabbos. 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. Some Poskim 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?
Yes. This applies even by Shabbos Chazon.
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: 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].
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:
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.
3. Motzei Shabbos
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, although some rule only male] who has reached the age of Chinuch [of blessings although some say also Chinuch of Havdala] but has not yet reached the age of Chinuch for mourning. If such a child is not, he may drink the [entire] Havdala wine himself as usual.
B. May one continue wearing Shabbos clothing on Motzei Shabbos Chazon?
As explained above, it is forbidden to wear Shabbos clothing during the nine days [with exception to Shabbos]. Accordingly, some Poskim rule that one is to remove his Shabbos clothing immediately after the Bris, and the same would apply to the conclusion of Shabbos that the clothing should be removed [after reciting Baruch Hamavdil], prior to Maariv. However, other Poskim negate the above and rule that one may remain wearing his Shabbos clothing even after Havdalah on Motzei Shabbos. Practically, the widespread custom of all Jewry is to continue wearing the Shabbos clothing on Motzei Shabbos even after Maariv and Havdalah. Although when Tisha Beav falls on Motzei Shabbos, different customs exist, as explained in Chapter 8 Halacha 10!
C. May one eat leftover meat from Shabbos?
Some Poskim rule it is permitted to eat leftover meat from Shabbos during the weekday. This especially applies during Melaveh Malka. Other Poskim rule it is forbidden, and so is the final ruling.
 Brought in Reshimos of Tzemach Tzedek on Eicha p. 45
 See Likkutei Sichos 9:24; Hisvadyus 5747 4:165
 Hisvadyus 5749 4:100; 5750 4:89
 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]
 Rama ibid; Maharil 17
 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.
 Rama ibid
 Rama ibid; Darkei Moshe 551:7; M”A 551:41; Elya Raba 551:37
 M”A 551:41; Chayeh Adam 133:19; M”B 551:97; Kitzur SHU”A 122:13; Kaf Hachaim 551:200
 Admur 613:1 regarding dirt and 614:1 regarding sweat, that even on Yom Kippur one may bathe to remove sweat and hence certainly it is permitted during the three weeks; M”A 614:1; Elya Raba 614:1 in name of Shibulei Haleket; Mamar Mordechai 614:1 in name of Rabbeinu Manoach; M”B 613:2; Aruch Hashulchan 551:37; Igros Moshe Even Haezer 4:84-4; Sheivet Haleivi 7:77; Shearim Hametzuyanim 122:12 [Perhaps this is the Mahadurah Basra]; Piskeiy Teshuvos 551:48; Rav Eli Landa related to me that his father, Rav Yaakov Landa, was very lenient regarding showers in Eretz Yisrael and other hot climates, for purposes of cleanliness. However one should try to use only warm water; See however Orchos Rabbeinu 2:133 in name of Chazon Ish who forbade showering even due to sweat.
 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]
 See Tosefes Chaim ibid; Piskeiy Teshuvos 551:48; Rav Eli Landa
 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
 Derech Hachaim ibid; Kitzur SHU”A ibid; Kaf Hachaim ibid and Poskim mentioned in previous footnote; Tosefes Chaim on Chayeh Adam 133:37
 Tosefes Chaim ibid; Kaf Hachaim ibid
 Tosefes Chaim ibid; Piskeiy Teshuvos 551:48
 Opinion in M”A 551:11 [although is unclear if he refers to all nine days or only week of Tisha Beav]; Taz 551:13; Elya Raba 551:7; Mateh Yehuda 551:12; Chayeh Adam 133:17; Kitzur SHU”A 122:5; Derech Hachaim 4; Ben Ish Chaiy Devarim 13; M”B 551:20; Kaf Hachaim 551:48
Other opinions: Some Poskim rule it is permitted to cut nails throughout the nine days, even during the week of Tisha B’av, as this is considered a private custom of Aveilus, in which we are more lenient during the public mourning of the Temple. [Conclusion of M”A 551:11; Noda Beyehuda Kama Y.D. 99] Other Poskim rule one may not cut nails throughout the three weeks. [Kneses Hagedola 551:41] This is not the accepted custom.
 So is implied from M”A ibid that according to his first, stringent, approach we consider that entire week as the week of Tishe Beav, when Tisha Beav falls on Shabbos, and it is only permitted to be done on Erev Shabbos. [See Michaber 551:4 and Halacha 17G for a dispute regarding the status of the week of Tisha Beav when Tisha Beav falls on Shabbos.]
 M”A ibid; Elya Raba ibid; Levushei Serud 551 on M”A ibid that so applies even according to Taz; Ben Ish Chaiy Devarim 13; M”B ibid; Kaf Hachaim ibid
 Elya Raba ibid; brought in Kaf Hachaim ibid
 Leket Yosher p. 210 brings a dispute in this matter; Makor Chaim 551:9; Hisorerus Teshuvah 2:169; Eiyn Eliezer 48; Rivivos Efraim 1:367; Shaar Shimon Echad 1:91; Piskeiy Teshuvos 551:40; See Chazon Ovadia Shabbos 1:22 [permits even swallowing]; Halacha Berurah ibid Birur Halacha 15
 Hisorerus Teshuvah ibid; See Poskim ibid
 M”A 551:31 “It is implied that it is permitted to give meat and wine to a child this week [of Tishe Beav], as to begin with they were not accustomed to be stringent with a child, however only if he is not of age of mourning” based on Rama 551:10 who permits giving wine of Havdalah to child, and based on Hagahos Maimanis Minhagei Av 59, as explained in Machatzis Hashekel ibid [The M”A ibid negates the argument that the Rama’s allowance is limited to when there is a Mitzvah need involved in the eating or drinking, and proves that it applies in all cases]; Makor Chaim 551:9; Chayeh Adam 133:16; Divreiy Yatziv 2:236; Chanoch Lanaar 21 footnote 5; Or Letziyon 1:33; Yalkut Yosef; Piskeiy Teshuvos 551:41 [that this applies even according to the M”B brought next]; See Nitei Gavriel 38:1
Other Opinions: Some Poskim rule one may not give children meat or wine during the nine days. [Elya Raba 551:24; Degul Merivava 551:9, brought in Shaareiy Teshuvah 551:30, in negation of M”A ibid, based on the ruling of Rama 551:9 that the Shochtim stop Shechting during the nine days, and that children may only drink wine by Havdalah since it is a Mitzvah; M”B 551:70; Kaf Hachaim 551:155] Some Poskim rule that this applies to children of all ages. [Implication of Poskim ibid and Elya Raba ibid “Even complete children”] The Piskeiy Teshuvos ibid footnote 214 concludes that so is the custom of the world.
 M”A ibid; Makor Chaim 551:9; Chayeh Adam 133:16; All Poskim ibid
Other Opinions: Some Poskim rule that all children below Bar and Bas Mitzvah may eat meat until the week of Tisha B’av. [Chanoch Lanaar ibid based on Chayeh Adam, brought in M”B 551:82; However, see Chayeh Adam 133:16 from whom it is clearly implied that the prohibition for children of age of mourning begins from Rosh Chodesh] See regarding that all children below bar and bas Mitzvah are exempt from Aveilus restrictions after the loss of a relative r”l: Michaber Y.D. 396:3; Tur in name of Rosh; Shach in Nekudos Hakesef 340:15 based on Rosh and Tur and Michaber 396; M”A 551:38; Rokeiach Aveilus 314; Degul Merivava 340; Yad Avraham 381; Beis Hillel 381 based on Rashi Taanis 12b; Levushei Serud 340:15; Chochmas Adam 152:17; Pischeiy Teshuvah 340:10; Igros Moshe 1:124; Nitei Gavriel 105:25; and many Poskim in 127 footnote 1; See Pnei Baruch 25 footnote 9 See Pnei Baruch 25; Nitei Gavriel 127
 Piskeiy Teshuvos 551:41 footnote 179 in name of Chavos Yair and Meiam Loaz
 M”A ibid; Chayeh Adam ibid; All Poskim ibid in first footnote, and so agrees: Or Letziyon 1:33; Yalkut Yosef; Divreiy Yatziv 2:236 regarding chicken
 M”B ibid and all Poskim ibid who argue on M”A ibid at the very least would hold that children who have reached the regular age of Chinuch are prohibited, even if they have not yet reached the age of Chinuch for mourning; See Divreiy Yatziv 2:236; Chanoch Lanaar 21 footnote 5; Piskeiy Teshuvos 551:41
 Piskeiy Teshuvos 551 footnote 214
 Elya Raba ibid; Kaf Hachaim ibid
 Igros Moshe 4:21
 As besides for the fact it is considered Shabbos for him for all matters, it is considered a Seudas Mitzvah which may be eaten during the nine days. Upashut!
 Igros Moshe 3:80
 Piskeiy Teshuvos 551:15
 Slamas Chaim 4:4-24; Orchos Rabbeinu 2:133 in name of Chazon Ish; This matter is a mere stringency due to the prohibition of laundering. [Moadim Uzmanim 8:338]
 Beis Avi 2:132
 Piskeiy Teshuvos 551:4
 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
 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.
 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
 As rules Beis Yosef ibid that Sefaradim never accepted this custom; Kaf Hachaim 551:13
 Divrei Nechemia ibid and Sefer Haminhagim p. 93 [English]
 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
 Rama 551:3
 M”A 551:14; Hagahos Maimanis; Bach; Chayeh Adam 133:13; M”B 551:32; Kaf Hachaim 551:65; Hisorerus Teshuvah 337
 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]
 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
 M”B 551:33
 Rama 551:1
 Rama 551:1
 Piskeiy Teshuvos 551:4 based on our Minhag to wear Shabbos clothing
 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.
 Piskeiy Teshuvos 551:27
 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
 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
 Shaareiy Teshuvah ibid; See Piskeiy Teshuvos 551:26
 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]
 Igros Moshe 3:80; Piskeiy Teshuvos ibid
 Chayeh Adam 43:14; Kaf Hachaim 551:89
 Darkei Chaim Vehsalom 945; Shulchan Haezer 2:13; Piskeiy Teshuvos 551:5
The reason: As otherwise it is considered public Aveilus. [ibid]
 Darkei Chaim Veshalom ibid
 Rama 551:9 “One may slaughter meat for Shabbos”
 Elya Raba 551:23; P”M 551 A”A 26; M”B 551:56 based on Elya Raba and Derech Hachaim
 M”A 551:26
 Piskeiy Teshuvos 551:5 in name of Makor Chaim 551
 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
 Sefer Haminhagim p. 61
 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.]
 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.
 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.
 Based on 190:4
 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.
 Based on 190:4
 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.
 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]
 Even if it is more than a Revius. [Piskeiy Teshuvos 551:35]
 Rama ibid
 Maharil, brought in M”A 559:10 “After the Mila they remove the clothing”; Piskeiy Teshuvos 553:1; Nitei Gavriel 94:5
 Ashel Avraham Butchach Mahadurah Tinyana 551
 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]
 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!
 Kol Eliyahu 45; Machazik Bracha 551 KU”A 1; Birkeiy Yosef 551:6, brought in Shaareiy Teshuvah 551:11, Pischeiy Teshuvah 341:12; Mizbeiach Adama; See Bnei Yissachar Tammuz 1:10
 Sefer Hachaim Bayad 125:66; Moed Lekol Chaiy 10:20; Orchos Yosher 14; Yifei Laleiv 2:6; See Poskim in Kaf Hachaim 551:144
 Nechpah Bakesef 3; Shemen Hamaor; Kerem Shlomo; Shaareiy Teshuvah ibid; Pischeiy Teshuvah 341:12 in accordance to Noda Beyehuda Tinyana Y.D. 4; Kaf Hachaim 551:143; See M”A 551:26 that it is even forbidden to eat meat after nightfall of Shalosh Seudos if the congregation Davened Maariv and hence certainly it would be forbidden to eat leftovers;