16,374
edits
Onen: Difference between revisions
From Halachipedia
→Practices of the Onen
| Line 13: | Line 13: | ||
# There is a dispute regarding whether or not the onen also has the restrictions of an [[Shiva|Avel]], namely, if the onen may sit on a chair, wash, greet people, etc. Many poskim are strict.<ref>The Tosfot Moed Katan 23b s.v. v'eino is in doubt whether the practices of aveilut apply to an onen. Rambam (Avel 1:2) writes that none of the practices of aveilut begin until after the burial. The Rambam proves this from the fact that Dovid Hamelech bathed immediately after his son died. The Ramban (Torat Haadam Inyan Haaveilut 59 s.v. btashmish) argues that the practices of aveilut begin when he is an onen and Dovid was difficult since he was a king or because he was doing so just so that he wouldn't be very dirty. The Ramban learns that the prohibitions of aveilut for an onen. He proves it from the fact that the onen is forbidden to eat meat and wine so too he must be forbidden to bathe, anoint, cut his hair, and be involved in a joyous occasion. He is only exempt from not wearing leather shoes so that he's involved in the burial and this would slow him down. Tur 341:5 quotes this as a dispute between the Ramban, Ritz Geyitz, and Tosfot against the Ramban and Rabbenu Peretz. Rama Y.D. 341:5 quotes that some hold that bathing, anointing, joyous activities, greeting, cutting hair, and work are forbidden. | # There is a dispute regarding whether or not the onen also has the restrictions of an [[Shiva|Avel]], namely, if the onen may sit on a chair, wash, greet people, etc. Many poskim are strict.<ref>The Tosfot Moed Katan 23b s.v. v'eino is in doubt whether the practices of aveilut apply to an onen. Rambam (Avel 1:2) writes that none of the practices of aveilut begin until after the burial. The Rambam proves this from the fact that Dovid Hamelech bathed immediately after his son died. The Ramban (Torat Haadam Inyan Haaveilut 59 s.v. btashmish) argues that the practices of aveilut begin when he is an onen and Dovid was difficult since he was a king or because he was doing so just so that he wouldn't be very dirty. The Ramban learns that the prohibitions of aveilut for an onen. He proves it from the fact that the onen is forbidden to eat meat and wine so too he must be forbidden to bathe, anoint, cut his hair, and be involved in a joyous occasion. He is only exempt from not wearing leather shoes so that he's involved in the burial and this would slow him down. Tur 341:5 quotes this as a dispute between the Ramban, Ritz Geyitz, and Tosfot against the Ramban and Rabbenu Peretz. Rama Y.D. 341:5 quotes that some hold that bathing, anointing, joyous activities, greeting, cutting hair, and work are forbidden. | ||
* Sh"t Chasam Sofer Y.D. 2:324 explains that Shulchan Aruch and Rama never quote the lenient opinion of the Rambam and are therefore strict. Chazon Ovadia (Aveilut v. 1 pp. 153-6) agrees except in cases of great need. Aruch Hashulchan Y.D. 341:23-28 insists that the opinion of the Shulchan Aruch is actually to permit these behaviors. </ref> | * Sh"t Chasam Sofer Y.D. 2:324 explains that Shulchan Aruch and Rama never quote the lenient opinion of the Rambam and are therefore strict. Chazon Ovadia (Aveilut v. 1 pp. 153-6) agrees except in cases of great need. Aruch Hashulchan Y.D. 341:23-28 insists that the opinion of the Shulchan Aruch is actually to permit these behaviors. </ref> | ||
# An onen is prohibited from eating meat or drinking wine.<ref>ibid. Aruch Hashulchan 341:9 writes that other drinks, and a food cooked with meat, are both permitted to the onen- however, the onen should not eat unnecessary snacks and the like.</ref> | # An onen is prohibited from eating meat or drinking wine.<ref>ibid. Aruch Hashulchan 341:9 writes that other drinks, and a food cooked with meat, are both permitted to the onen- however, the onen should not eat unnecessary snacks and the like.</ref> | ||
# Most say that tashimish hamitah is prohibited for an onen, and that is the custom.<ref>Although Tur Y.D. 341 quotes the Ritz Gayes as permitting, the Gemara indicates that it is prohibited, and that is how Ramban and the Baalei HaTosafos quote, and is implied to be the psak of the Rama in Y.D. 341:5</ref> | # Most say that tashimish hamitah is prohibited for an onen, and that is the custom.<ref>Although Tur Y.D. 341 quotes the Ritz Gayes as permitting, the Gemara indicates that it is prohibited, and that is how Ramban and the Baalei HaTosafos quote, and is implied to be the psak of the Rama in Y.D. 341:5</ref> | ||
===Practices while Watching the Corpse=== | |||
# The onen is not permitted to eat in the same room as the meis, but if it is impossible to move to another room, he should at least put up a partition, or at the very least turn away, so as not to eat in front of the meis.<ref>Brachos 18a, Rashi there explains that doing so would be לועג לרש. Shulchan Aruch Y.D. 341:1, Aruch Hashulchan 341:7 notes that this is the halacha even on Shabbos. The Gemara there also writes that the onen should not recline while eating.</ref> | |||
# While a person is guarding the corpse he is exempt from other mitzvot that he can't fulfill because [[Oseh Bmitzvah]].<ref>Shach 341:18</ref> If there are two guards they should switch off saying Shema and the like.<ref>Shulchan Aruch Y.D. 341:6</rfe> | |||
==Exemption from Mitzvot== | ==Exemption from Mitzvot== | ||
