The שבת before תשעה באב, or if תשעה באב itself is שבת and then you fast on Sunday, so then the שבת of תשעה באב is called שבת חזון. The simple reason why it's called שבת חזון is because the הפטורה of that day starts with the words חזון ישעיהו, and therefore it's called שבת חזון. But in the ספר אור התורה על נ״ך, it brings down in the name of רב לוי יצחק בארדיטשעווער that the word שבת חזון comes from the word מחזה. מחזה means sight. And he says why is this called שבת חזון? Because in this שבת they show every person the בית המקדש דלעתיד מרחוק. They show every איד the third בית המקדש from far. And that's why it's called חזון מלשון מחזה, from לשון sight. And he gives a משל of a father and a child, that a father made a new מלבוש, a new garment for his son, and the child tore it לכמה קרעים, tore it in many pieces. So the father made him another לבוש, another garment, another suit, and the child tore it again. So then, the father made for his son a third לבוש, a third suit, but he didn't give it to him to put on. But from time to time, he picks it up and shows it to his son, and he says to him, you see, if you're going to go בדרך הישר, in the right path, then I will give this to you to wear. And through the father showing him the the son the suit from time to time, this trains the child to go בדרך הישר, till it becomes like a טבע, like a nature in the child, and then afterwards, the father gives the child the suit to put on. And the same is concerning the בית המקדש. First השם gave us one בית המקדש and was destroyed. Then He gave us a second בית המקדש, was destroyed. We caused it to be destroyed. So now, השם made the third בית המקדש, but He doesn't give it to us yet. He just, every year, in the שבת before תשעה באב, He shows it to us. And by doing this, He says, look, here is the בית המקדש השלישי, if you're going to go in the דרך הישר, I will give you the בית המקדש השלישי. But לכאורה, one might ask: what do we gain by השם showing us the בית המקדש השלישי when we don't really see it? For sure צדיקים see it, but ordinary people don't see it. And the בארדיטשעווער does not say that He shows it to just to צדיקים. As the לשון is there, מראין לכל אחד ואחד המקדש דלעתיד, He shows everybody the בית המקדש דלעתיד. But לכאורה, most people don't see it, so what's the use of השם showing it to us?

But the answer is very simple. Just like the גמרא says in מגילה דף ג עמוד א and also in סנהדרין דף צד עמוד א concerning the פסוק in דניאל קאפיטל י פסוק ז: וראיתי אני דניאל לבדי את המראה, דניאל said, I myself דניאל saw the vision, והאנשים אשר היו עמי לא ראו את המראה, but the people that were with me did not see the vision, אבל חרדה גדולה נפלה עליהם, but a great fear fell upon them, ויברחו בהחבא, and they ran away to hide. And the גמרא asks: וכי מאחר דלא חזו, מאי טעמא איבעות? Since they didn't see, why did they get scared? And the גמרא answers: אף על גב דאינהו לא חזו, מזלייהו חזו. Even though they did not see, their מזל saw. Which means that it's not the פשט that the people that were there with דניאל got scared because דניאל saw the מראה. The reason they got scared was because their מזל saw the מראה. And the way their מזל saw the מראה affected them down here, that they down here got scared. The same is in our ענין. When we say that השם shows every איד the בית המקדש השלישי, the truth is we down here don't see it. It is only our מזל above in שמים that sees it. But just like in the story of דניאל, when the מזל up there saw it, it affected them down here the way they were in this world, so too are we affected by this fact that the מזל, our מזל sees the בית המקדש השלישי, and it affects us the way we are down here. And just like over there the לשון is מזלייהו חזי, the word חזי which means to see, in our case the לשון is also חזון, the same לשון as חזי, that our מזל sees, חזי, חזון, the בית המקדש השלישי, and that affects us the way we are down here. That just like in the משל that he said, that when the child sees the garment from time to time, it makes him go in the דרך הישר, and it makes it as if it becomes a nature that he goes in the דרך הישר, so the fact that our מזל sees the בית המקדש השלישי on שבת חזון also affects us that it helps us go in the דרך הישר. But לכאורה,

we have to understand: since this is a משל given by רב לוי יצחק בארדיטשעווער, so definitely the משל is מדויק, every part of the משל is exact. Now לכאורה, if every part of the משל is exact, why did he give a משל of a לבוש, of a garment, not a משל of a house? The garments were the משל to the בתי מקדש. Now each בית המקדש was a בית, was a house, which is a דירת קבע, which is a permanent dwelling place. The משכן was a temporary place. As the פסוק says in שמואל ב', קפיטל ז', פסוק ו': \"ואהיה מתהלך באהל ובמשכן\", השם said, \"I was going in an אהל, in a tent\", but the בית המקדש is already a דירת קבע, the first one, the second one, and the third. So why when he gave a משל, he gave a משל of a לבוש? What is the ענין of a לבוש, of a garment? A garment is as the פסוק says in תהלים, קפיטל ק\"ב, פסוק כ\"ז: \"כלבוש תחליפם ויחלפו\", you change it like a garment. A garment is a temporary thing, something that you change. When it says in פסוק, \"שמלתך לא בלתה\", concerning the אידן when they were in the מדבר, it says that your garments did not rot, פסוק in עקב, קפיטל ח', פסוק ד'. That was a special נס, because normally, a garment lasts for a short while, and then you have to change it. So since here, he could have given the same משל of a house, why did he give a משל of a garment? He could have given a משל of a father who built a house for his son, and the son destroyed it, then he built a second one and he destroyed it, so he built him a third one, and from time to time he lets him see it, and tells him that if you'll go on דרך הישר, I'll give it to you. So why did he have to give a משל from a לבוש, not a משל from a house? So we must say that even though a house is a better משל for the בית המקדש than a לבוש, because a house is a דבר קבוע, תמידי, it's something that's set and established and permanent, but a garment is not, nevertheless, concerning the משל that he wanted to bring here, it's more important to use the משל of a לבוש than the משל of a house, because there must be something in a garment which fits more to the בית המקדש than a house. What is the פשט here? One of the main differences between a לבוש and a בית, between a garment and a house, is that a garment fits to the measurement of the person who wears it. By a בגד, the length and the width of the בגד has to fit to the measurements of the length and the width of the person. Shouldn't be shorter, shouldn't be longer. And as the דין is, concerning the בגדי כהונה, which have to be לכבוד ולתפארת, have to be for honor and for beauty, that they must be according to the measurements of the כהן, as the גמרא says in פסחים, דף ס\"ה, עמוד ב', and the רמב\"ם, הלכות כלי המקדש, פרק ח', הלכה ד'. But a house, the measurements of the length and the width of the house are much bigger than the measurements of the person. As we find להלכה, in מסכת סוכה, דף ג', עמוד א', and brought down in the רמב\"ם, הלכות מזוזה, the beginning of פרק ו', and the טור, שולחן ערוך, יורה דעה, סימן רפ\"ו, סעיף י\"ג, that a house that is ד' על ד' is חייב במזוזה. Only a house that has the measurement of four אמות by four אמות is חייב במזוזה, it's a real house, which is much bigger than the measurements of a person. The measurements of a person, as it says in הלכה לגבי the דין of מקוה, it says in עירובין, דף ד', עמוד ב', and in the רמב\"ם, is an אמה על אמה ברום ג' אמות. It's an אמה by an אמה, the height of three אמות. This is the measurement of a person. Nevertheless, a house is considered only if it has four אמות by four אמות. From that, we understand that the connection of a garment to the person is more detailed and closer than the connection of a house to a person that lives in the house. And that's also the reason why when we look at a לבוש, we're able to see more details of the person than when we look at a house the person lives in. When we look at a garment of a person, we're able to tell the height of the person, the width of the person, different details of the person. But when we look at a house, we can't know the details of the person. We can have a general idea of what kind of person he is. We could tell whether the person is rich or poor. But details of the person, the height of the person, the width of the person, the shape of the person, we cannot tell. And there's another thing: concerning garments, there are different garments that fit to different parts of the body. There's a special garment for the head, a special garment for the top of the body, the bottom of the body, special garment for the feet. But in a house, there is one house that the whole person lives in. So from all this, we see that the connection of a house to a person is only very general, and the connection of a garment to a person is to the details of the person. And this is the reason why the משל of a garment fits more to the בית המקדש than the משל of a house. Because the קדושה of the בית המקדש was not only one general קדושה, that this was a בית להשם, a house to השם, as the לשון of the רמב\"ם in the beginning of הלכות בית הבחירה, but there were different different מדרגות in the קדושות of the בית המקדש. There was the קודש הקדשים, there was the היכל, the עזרה, and there you had the עזרת כהנים, עזרת ישראל, עזרת נשים. There was a קדושה פרטית, a specific קדושה in every specific part of the בית המקדש, which means that every specific physical part of this structure of the בית המקדש fit to the spiritual part that had a connection to that ענין, which means that every part was a כלי to a different level of קדושה. Because we know that the בית המקדש was built in a way as the פסוק says, הכל בכתב מיד השם עלי השכיל, as it says in דברי הימים א קפיטל כח פסוק יט, which means that every part of the בית was told by השם how to build it, exact measurements. And the reason for the measurements and the exact shape of each part was because that fit to the spiritual part that had a connection to that ענין. And as we know that the בית המקדש שלמטה is מכוון כנגד בית המקדש שלמעלה, as it says in תנחומא משפטים יח, and it says in זוהר חלק ב דף נט עמוד ב and many other places, which means that you have the בית המקדש שלמעלה, which is the קדושה, which is only spiritual, and the בית המקדש שלמטה is מכוון, is exact, like the בית המקדש שלמעלה. So every part of the בית המקדש שלמטה was a כלי to the רוחניות, to the קדושה of it. And that is why the משל of a garment fits better than the משל of a house. Because in a house we only see one general connection between the person and the house, but by a לבוש, there we see the specific connection between each specific part to the specific part of the person. And therefore we use the משל of a לבוש.

Now the truth is, this concept that every part of the בית המקדש had a connection to a specific level of קדושה applies to the first בית המקדש, to the second בית המקדש, and even to the משכן, as it says in the רבינו בחיי and the אלשיך in פרשת תרומה. But more than that will be in the בית המקדש השלישי. Because in the first and second בית המקדש and in the משכן, you couldn't see בגלוי, in a revealed, open way, the connection between each specific part to the קדושה of it. You couldn't tell how this specific measurement and this specific shape had a שייכות to a specific level of קדושה. All you could see, the very general idea that this was a house to השם. The truth is that there was a specific connection to a specific level of קדושה in every part, but you couldn't see it. In the בית המקדש השלישי, you will be able to see in every part of the בית המקדש the specific קדושה that fits to that part. It will be בגלוי. So this ענין of the בית המקדש being like a לבוש fits more to the בית המקדש השלישי. And the reason for that is very simple. It says in the זוהר חלק ג דף רכא עמוד א, and in חלק א דף כח עמוד ב, that the difference between the first בתי מקדש and the third is that the first two were בניינא דבר נש, they were buildings of human beings, but the third בית המקדש is בניינא דקודשא בריך הוא, is the building of השם. And even though the first two בתי מקדש were also made as we said before מיד השם עלי השכיל, they were made through השם, but they were built physically by human beings. And therefore, the קדושה that's in every single part of the בית המקדש, even though it fits to that part because it came מיד השם, but nevertheless, being it was built by human beings, so בגלוי you can't see the קדושה that was put into it. But the בית המקדש לעתיד, the בית המקדש השלישי, since the building itself is בניינא דקודשא בריך הוא, it will be built by השם, so therefore, you will be able to see in all the different parts of the בית המקדש the different levels of the קדושה.

And in truth, this will not only happen concerning the בית המקדש השלישי, but לעתיד לבוא the same thing will happen concerning the world. Because as the חזל say in ויקרא רבה פרשה לא ז, that משם אורה יוצאה לעולם, that from the בית המקדש, the light came out to the world. So whatever happens in the בית המקדש also reflects itself on the whole world. So we find that in the whole world the same thing will happen. We know that בעשרה מאמרות נברא העולם. The world was created through 10 statements of השם. בדבר השם שמים נעשו, the world was made, the heavens and the earth were made through the words of השם. And we know that even though in the עשרה מאמרות we don't find the words that refer to every single thing in the world, but nevertheless, if we're going to look deeper, whether it's through a גימטריא, or through a different צירוף, a different combination of words, or through חילופים ותמורות, whatever it is, but everything in the world is found in the עשרה מאמרות. And the different shapes of things, and the different weight of things, and colors, and everything else in the world depends on how it's found in the עשרה מאמרות. The same thing is found in the 10 statements of השם when He created the world. We don't see it, but the truth is so. When משיח will come, it says ונגלה כבוד השם וראו כל בשר יחדו כי פי השם דבר, as the פסוק says in ישעיה קפיטל מ פסוק ה, that it will be revealed the honor of השם, and every piece of flesh will see כי פי השם דבר that השם spoke. Which means, not only will we then see generally that the whole world was created through the פי השם, through the words of השם, but we will also see the specific connection between everything in the world to the specific word in the עשרה מאמרות. Because since when משיח will come we will see the truth of everything, we will see the פנימיות of everything, the inside of everything, and the פנימיות of everything is not only the fact that it was created by השם, but also the specific word in the עשרה מאמרות that has a connection to this specific thing. So this is similar to the way the בית המקדש will be, because everything in the world comes as a result of the בית המקדש, just like the body depends on the way things are in the brain, so the same, the world depends on the way that things are in the בית המקדש. And since לעתיד לבוא, in the בית המקדש we will be able to see how every specific place has a special connection to the specific קדושה, we will see that specific קדושה in that specific place, so the world, too, we will see in everything in the world, in every specific thing in the world, we will see its specific connection to the specific word in the עשרה מאמרות. And this is the reason why the ר' לוי יצחק בארדיטשעווער used the משל of a לבוש concerning השם showing us the בתי מקדש, and mainly concerning השם showing us the third בית המקדש, because he wanted to tell us that not only do we see, do our נשמות see the third בית המקדש generally, but on שבת חזון we also see the specific parts of the בית המקדש, and we also see how each specific part of the בית המקדש has a connection to a specific קדושה. And as the ר' לוי יצחק בארדיטשעווער said, when we see it every year, this makes it easier for us to go in the דרך הישר. And when we follow in the דרך הישר, so then השם says to us, I will give you the בית המקדש השלישי. So after שבת חזון, when all the יידן see the בית המקדש השלישי, and it affects them and they start going in דרך הישר, we can hope that then השם will give us the בית המקדש השלישי במהרה בימינו.