I would now like to add my contribution by connecting the two reasons for the appellation Shabbas Chazon. One is because of the Haftarah we read on this Shabbas— "חזון ישעיהו". The second, provided by the Kedushas Levi, is because HKB”H shows every Jew a “chazon”—a vision—of the third Beis HaMikdash. We will begin by introducing a teaching from the Bnei Yissaschar (Tamuz-Av 2, 16). He notes the superfluous language of the passuk: "'חזון' ישעיהו בן אמוץ 'אשר חזה' על יהודה וירושלים". Seemingly, the words "אשר חזה" are superfluous. It would have sufficed to merely state that this is the vision Yeshayahu had concerning Yehudah and Yerushalayim.
Let us refer to a teaching in the Gemara (B.B. 14b) concerning the prophecies mentioned in the books of Neviim: "דמלכים סופיה חורבנא, וירמיה כוליה חורבנא, ויחזקאל רישיה חורבנא וסיפיה נחמתא, וישעיה כוליה נחמתא"—the end of sefer Melachim concerns churban (the destruction of the first Beis HaMikdash); the entire sefer Yirmiyah concerns churban; the beginning of sefer Yechezkel concerns churban, and its end concerns consolation; all of sefer Yeshayah concerns consolation.
The commentaries are perplexed by the statement that “all of sefer Yeshayah is about consolation,” since it also contains many prophecies about the churban. In fact, there is no greater prophecy concerning the churban than the first prophecy in sefer Yeshayah, his vision concerning the terrible destruction of the Beis HaMikdash (Yeshayah 1, 7): "ארצכם שממה, עריכם שרפות, אש אדמתכם לנגדכם, זרים אכלים אתה ושממה כמהפכת זרים, ונותרה בת ציון כסכה בכרם כמלונה במקשה כעיר נצורה, לולי ה' צבאות הותיר לנו שריד כמעט כסדם היינו לעמרה דמינו".
Your country is desolate; your cities are burned with fire; as for your land, strangers consume its produce in your presence; it is desolate as if overturned by foreigners. The daughter of Tziyon is left like a booth in a vineyard, like a lodging hut in a field of gourds, like a city besieged. Had not Hashem, Master of Legions, left us a trace of a remnant, we would have been like Sedom; we would have resembled Amorah.
Thus, we can reconcile this difficulty very nicely by noting that even in this dreadful vision of the churban seen by Yeshayah, HKB”H concluded the prophecy with uplifting words of consolation and “chizuk” related to the future geulah (ibid. 26): "ואשיבה שופטיך כבראשנה ויועציך כבתחלה, אחרי כן יקרא לך עיר הצדק קריה Then I will restore נאמנה, ציון במשפט תפדה ושביה בצדקה". your judges as at first, and your counselors as at the beginning; after that you will be called “City of Righteousness.” Tziyon will be redeemed through justice and those who return to her through righteousness.
So, although this prophecy depicts the awful churban, nevertheless HKB”H offers words of consolation concerning the future geulah, akin to (Mishlei 25, 25): "מים קרים על נפש עייפה"—cold water on a weary soul. This is why we conclude the reading of the Haftarah with these pesukim of “nechamah” instead of with the following four pesukim, which do not offer any form of consolation. This is consistent with the fundamental principle (Berachos 12a): "הכל הולך אחר החתום"—everything follows the conclusion. Thus, it is evident that all of Yeshayah’s prophecies, even the dire prophecies concerning the churban, contained words of consolation concerning the future geulah. Hence, it was fitting for Chazal to say that all of sefer Yeshayah is about “nechamah.”
“Chazon Yeshayahu” Relates to the Churban "אשר חזה" Also Relates to the Geulah
We can now make sense of the seemingly superfluous language of the passuk: "חזון ישעיהו בן אמוץ אשר חזה על יהודה ועל ירושלים". Let us refer to that which is written (Vayikra 4, 22): "אשר נשיא יחטא... והביא את קרבנו"— when a ruler sins . . . he shall bring his korban. Rashi comments in the name of the Toras Kohanim: The word "אשר" here is related to the word "אשרי" (fortunate), as if to say, fortunate is the generation whose ruler sets his heart to bring an atonement for his unintentional sin. All the more so that he regrets his unintentio nal sins. It is evident from this Rashi that the term "אשר" is also related to the terms meaning fortunate and happiness ("אושר").
Accordingly, we can suggest can interpret our passuk as follows: "חזון ישעיהו בן אמוץ"—this is the harsh vision that Yeshayah saw prophetically related to the churban; then the passuk adds: "אשר חזה"—that this vision also contained elements of "אושר"—words of consolation related to the good fortune and happiness associated with the future geulah. Hence, the passuk contains both the word "חזון" and the words "אשר חזה".
This illuminates for us the remarks of the Kedushas Levi. This Shabbas is called Shabbas Chazon because of the vision HKB”H shows every Jew of the third Beis HaMikdash. This concurs very nicely with the simple reason that the name Shabbas Chazon comes from the opening words of the Haftarah: "חזון ישעיה בן אמוץ". For, in truth, Yeshayah HaNavi was also privileged to see the vision of the third Beis HaMikdash, as indicated by HKB”H’s statement: “Then I will restore your judges as at first, and your counselors as at the beginning.”
Thus, the assertion of the Kedushas Levi that HKB”H shows every Jew a vision of the third Beis HaMikdash goes hand in hand with his interpretation of Chazal’s statement that everyone who mourns for Yerushalayim merits and sees her joy—that he witnesses the joy of the Beis HaMikdash while he is still in Olam HaZeh.
