Practices in the Mourner's House - Revision history

Unknown user: /* Iyluy Neshama */

2020-05-04T01:02:20Z

Iyluy Neshama

← Older revision		Revision as of 01:02, 4 May 2020
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	#Some say that one can fulfill this minhag with electric lights.<ref>Chazon Ovadia (Aveilut v. 3, p. 54)</ref>		#Some say that one can fulfill this minhag with electric lights.<ref>Chazon Ovadia (Aveilut v. 3, p. 54)</ref>
	===Iyluy Neshama===		===Iyluy Neshama===
	#There is a discussion if learning mishnayot for two people who passed away is effective one need to learn for each one independently. <Ref>The editor of Mesivta nedarim 17a seems to say that these teshuvot they brought are relevant and so they're lenient. It isn't exactly the same since neither are discussing iyluy neshama of a meyt. Keren LDovid 32 sounds like learning mishnayot for two people who passed away isn't effective. One has to learn each thing independently. Mesivta Gittin Peninei Halacha 57a cites Dovev Meisharim 2:15 who holds that one kaddish doesn't count for two deceased people as relevant to this question of whether one mishna can count for two deceased people. Also, in Mesivta Peninei Halacha Nedarim 17a they cite Yad Yitzchak (cited by Ohel Shana 17:13) and Ikrei Hadat 23:20 who imply that it is effective. However, although Mesivta's title is about learning mishnayot for two deceased people both teshuvot seem to be about fulfilling two nedarim and not specifically whether it is an iyluy neshama for both.</ref> See also the topic of saying kaddish for two deceased people on the [[Kaddish]] page.		#There is a discussion if learning mishnayot for two people who passed away is effective one need to learn for each one independently. <Ref>The editor of Mesivta nedarim 17a seems to say that these teshuvot they brought are relevant and so they're lenient. It isn't exactly the same since neither are discussing iyluy neshama of a meyt. Keren LDovid 32 sounds like learning mishnayot for two people who passed away isn't effective. One has to learn each thing independently. Mesivta Gittin Peninei Halacha 57a cites Dovev Meisharim 2:15 who holds that one kaddish doesn't count for two deceased people as relevant to this question of whether one mishna can count for two deceased people. Also, in Mesivta Peninei Halacha Nedarim 17a they cite Yad Yitzchak (cited by Ohel Shana 17:13) and Ikrei Hadat 23:20 who imply that it is effective. However, although Mesivta's title is about learning mishnayot for two deceased people both teshuvot seem to be about fulfilling two nedarim and not specifically whether it is an iyluy neshama for both. See Kitzur Divrei Sofrim Perek 55:246-7 who writes that even if according to those who hold that for kaddish one kaddish works for two people for mishnayot one should learn mishnayot separately for two people.</ref> See also the topic of saying kaddish for two deceased people on the [[Kaddish]] page.

	==Covering the Mirrors==		==Covering the Mirrors==

YitzchakSultan: /* Lighting a Candle */

2020-04-05T03:56:11Z

Lighting a Candle

← Older revision		Revision as of 03:56, 5 April 2020
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	#The minhag is to light a candle for the neshama of the deceased during the shiva and it is done even over Yom Tov and Chol Hamoed.<ref>Chazon Ovadia (Aveilut v. 3, p. 54), Mishna Brurah 548:3</ref>		#The minhag is to light a candle for the neshama of the deceased during the shiva and it is done even over Yom Tov and Chol Hamoed.<ref>Chazon Ovadia (Aveilut v. 3, p. 54), Mishna Brurah 548:3</ref>
	#Some say that one can fulfill this minhag with electric lights.<ref>Chazon Ovadia (Aveilut v. 3, p. 54)</ref>		#Some say that one can fulfill this minhag with electric lights.<ref>Chazon Ovadia (Aveilut v. 3, p. 54)</ref>
			===Iyluy Neshama===
			#There is a discussion if learning mishnayot for two people who passed away is effective one need to learn for each one independently. <Ref>The editor of Mesivta nedarim 17a seems to say that these teshuvot they brought are relevant and so they're lenient. It isn't exactly the same since neither are discussing iyluy neshama of a meyt. Keren LDovid 32 sounds like learning mishnayot for two people who passed away isn't effective. One has to learn each thing independently. Mesivta Gittin Peninei Halacha 57a cites Dovev Meisharim 2:15 who holds that one kaddish doesn't count for two deceased people as relevant to this question of whether one mishna can count for two deceased people. Also, in Mesivta Peninei Halacha Nedarim 17a they cite Yad Yitzchak (cited by Ohel Shana 17:13) and Ikrei Hadat 23:20 who imply that it is effective. However, although Mesivta's title is about learning mishnayot for two deceased people both teshuvot seem to be about fulfilling two nedarim and not specifically whether it is an iyluy neshama for both.</ref> See also the topic of saying kaddish for two deceased people on the [[Kaddish]] page.

	==Covering the Mirrors==		==Covering the Mirrors==

BinyominZeev: /* Davening */ no birkat kohanim according to Kitzur

2019-07-30T21:27:08Z

Davening: no birkat kohanim according to Kitzur

Show changes

YitzchakSultan: /* Birkat Hamazon */

2018-04-23T18:02:53Z

Birkat Hamazon

← Older revision		Revision as of 18:02, 23 April 2018
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	# On Chanuka, the Ashkenazic minhag is that no hallel is said in the mourner's house but it should be made up when they go home.<ref>Mishna Brurah 131:20</ref> Sephardim would say hallel on Chanuka in a mourner's home.<ref>Ben Ish Chai (Shana Sheni, Vayikra no. 15), Chazon Ovadia (Aveilut v. 3 p. 37)</ref>		# On Chanuka, the Ashkenazic minhag is that no hallel is said in the mourner's house but it should be made up when they go home.<ref>Mishna Brurah 131:20</ref> Sephardim would say hallel on Chanuka in a mourner's home.<ref>Ben Ish Chai (Shana Sheni, Vayikra no. 15), Chazon Ovadia (Aveilut v. 3 p. 37)</ref>
	==Birkat Hamazon==		==Birkat Hamazon==
	# In a mourner's house, the mourner and others eating with him<ref>Mishna Brurah 189:6</ref>, in the fourth bracha of Birkat Hamazon say a different text than the usual one. The text is ברוך אתה ה' אלוהינו מלך העולם האל אבינו מלכנו בוראנו גואלנו (רוענו רועה ישראל הטוב והמטיב לכל אל שבכל יום ויום הוא הטיב הוא מטיב הוא ייטיב לנו) [קדשנו קדוש יעקב] המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק לוקח במשפט<ref>Tosfot Brachot 46b s.v. mar quotes the Bahag who said that you shouldn’t say loke’ach nefashot bmishpat since sometimes people die without sin. However, Tosfot argues. Rabbenu Yonah (Brachot 34b s.v. petach) explains that even though sometimes people die without sin we mean that Hashem’s justice is fair in all cases. Bet Hillel 379:1 says that we mean that usually people die because of sin. Shulchan Aruch YD 379:1 holds like Tosfot.</ref> ושליט בעולמו לעשות בו כרצונו כי כל דרכיו משפט שהכל שלו ואנחנו עמו ועבדיו ובכל אנחנו חייבים להודות לו ולברכו גודר פרצות בישראל הוא יגדור את הפרצה הזאת בישראל לחיים.<ref>Gemara Brachot 46b, Rambam Brachot 2:8, Shulchan Aruch YD 379:1, Shulchan Aruch OC 189:2. Shach 379:1 adds the phrase in parenthesis and the Shulchan Aruch has the words in the brackets. Mishna Brurah 189:7 mentions both practices. [https://www.yutorah.org/sidebar/lecture.cfm/898472/rabbi-hershel-schachter/berachos-91-birkas-aveilim-persian-meals-mayim-achronim-mezuzah-for-a-beis-medrash-kiddusha-rabba-waiting-for-the-mevarech-to-drink/ Rav Schachter (Brachot Shiur 91 min 10)] said that the minhag is not to say it at all but it isn’t right. Gesher Hachaim 1:20:2:12 p. 173 writes that it isn't the minhag today to recite this bracha. </ref>		# In a mourner's house, the mourner and others eating with him<ref>Mishna Brurah 189:6</ref>, in the fourth bracha of Birkat Hamazon say a different text than the usual one. The text is ברוך אתה ה' אלוהינו מלך העולם האל אבינו מלכנו בוראנו גואלנו (רוענו רועה ישראל הטוב והמטיב לכל אל שבכל יום ויום הוא הטיב הוא מטיב הוא ייטיב לנו) [קדשנו קדוש יעקב] המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק לוקח במשפט<ref>Tosfot Brachot 46b s.v. mar quotes the Bahag who said that you shouldn’t say loke’ach nefashot bmishpat since sometimes people die without sin. However, Tosfot argues. Rabbenu Yonah (Brachot 34b s.v. petach) explains that even though sometimes people die without sin we mean that Hashem’s justice is fair in all cases. Bet Hillel 379:1 says that we mean that usually people die because of sin. Shulchan Aruch YD 379:1 holds like Tosfot.</ref> ושליט בעולמו לעשות בו כרצונו כי כל דרכיו משפט שהכל שלו ואנחנו עמו ועבדיו ובכל אנחנו חייבים להודות לו ולברכו גודר פרצות בישראל הוא יגדור את הפרצה הזאת בישראל לחיים.<ref>Gemara Brachot 46b, Rambam Brachot 2:8, Shulchan Aruch YD 379:1, Shulchan Aruch OC 189:2. Shach 379:1 adds the phrase in parenthesis and the Shulchan Aruch has the words in the brackets. Mishna Brurah 189:7 mentions both practices.</ref> Many have the practice not to say it but the better minhag is to say it.<ref> [https://www.yutorah.org/sidebar/lecture.cfm/898472/rabbi-hershel-schachter/berachos-91-birkas-aveilim-persian-meals-mayim-achronim-mezuzah-for-a-beis-medrash-kiddusha-rabba-waiting-for-the-mevarech-to-drink/ Rav Schachter (Brachot Shiur 91 min 10)] said that the minhag is not to say it at all but it isn’t right. Gesher Hachaim 1:20:2:12 p. 173 writes that it isn't the minhag today to recite this bracha. </ref> Some say that it is only said with a zimmun of 10 but the halacha is that it can really be said by an individual.<ref>Nitai Gavriel 1:100:2 p. 527 writes that the minhag not to say it is because of the opinion of Tosfot that it is only said when there is a zimun of ten but the halacha really is that it can be said by an individual.</ref>

	==Sources==		==Sources==
	<references/>		<references/>
	[[Category:Mourning]]		[[Category:Mourning]]

YitzchakSultan: /* Birkat Hamazon */

2018-04-23T17:01:34Z

Birkat Hamazon

← Older revision		Revision as of 17:01, 23 April 2018
Line 35:		Line 35:
	# On Chanuka, the Ashkenazic minhag is that no hallel is said in the mourner's house but it should be made up when they go home.<ref>Mishna Brurah 131:20</ref> Sephardim would say hallel on Chanuka in a mourner's home.<ref>Ben Ish Chai (Shana Sheni, Vayikra no. 15), Chazon Ovadia (Aveilut v. 3 p. 37)</ref>		# On Chanuka, the Ashkenazic minhag is that no hallel is said in the mourner's house but it should be made up when they go home.<ref>Mishna Brurah 131:20</ref> Sephardim would say hallel on Chanuka in a mourner's home.<ref>Ben Ish Chai (Shana Sheni, Vayikra no. 15), Chazon Ovadia (Aveilut v. 3 p. 37)</ref>
	==Birkat Hamazon==		==Birkat Hamazon==
	# In a mourner's house, the mourner and others eating with him<ref>Mishna Brurah 189:6</ref>, in the fourth bracha of Birkat Hamazon say a different text than the usual one. The text is ברוך אתה ה' אלוהינו מלך העולם האל אבינו מלכנו בוראנו גואלנו (רוענו רועה ישראל הטוב והמטיב לכל אל שבכל יום ויום הוא הטיב הוא מטיב הוא ייטיב לנו) [קדשנו קדוש יעקב] המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק לוקח במשפט<ref>Tosfot Brachot 46b s.v. mar quotes the Bahag who said that you shouldn’t say loke’ach nefashot bmishpat since sometimes people die without sin. However, Tosfot argues. Rabbenu Yonah (Brachot 34b s.v. petach) explains that even though sometimes people die without sin we mean that Hashem’s justice is fair in all cases. Bet Hillel 379:1 says that we mean that usually people die because of sin. Shulchan Aruch YD 379:1 holds like Tosfot.</ref> ושליט בעולמו לעשות בו כרצונו כי כל דרכיו משפט שהכל שלו ואנחנו עמו ועבדיו ובכל אנחנו חייבים להודות לו ולברכו גודר פרצות בישראל הוא יגדור את הפרצה הזאת בישראל לחיים.<ref>Gemara Brachot 46b, Rambam Brachot 2:8, Shulchan Aruch YD 379:1, Shulchan Aruch OC 189:2. Shach 379:1 adds the phrase in parenthesis and the Shulchan Aruch has the words in the brackets. Mishna Brurah 189:7 mentions both practices. [https://www.yutorah.org/sidebar/lecture.cfm/898472/rabbi-hershel-schachter/berachos-91-birkas-aveilim-persian-meals-mayim-achronim-mezuzah-for-a-beis-medrash-kiddusha-rabba-waiting-for-the-mevarech-to-drink/ Rav Schachter (Brachot Shiur 91 min 10)] said that the minhag is not to say it at all but it isn’t right. </ref>		# In a mourner's house, the mourner and others eating with him<ref>Mishna Brurah 189:6</ref>, in the fourth bracha of Birkat Hamazon say a different text than the usual one. The text is ברוך אתה ה' אלוהינו מלך העולם האל אבינו מלכנו בוראנו גואלנו (רוענו רועה ישראל הטוב והמטיב לכל אל שבכל יום ויום הוא הטיב הוא מטיב הוא ייטיב לנו) [קדשנו קדוש יעקב] המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק לוקח במשפט<ref>Tosfot Brachot 46b s.v. mar quotes the Bahag who said that you shouldn’t say loke’ach nefashot bmishpat since sometimes people die without sin. However, Tosfot argues. Rabbenu Yonah (Brachot 34b s.v. petach) explains that even though sometimes people die without sin we mean that Hashem’s justice is fair in all cases. Bet Hillel 379:1 says that we mean that usually people die because of sin. Shulchan Aruch YD 379:1 holds like Tosfot.</ref> ושליט בעולמו לעשות בו כרצונו כי כל דרכיו משפט שהכל שלו ואנחנו עמו ועבדיו ובכל אנחנו חייבים להודות לו ולברכו גודר פרצות בישראל הוא יגדור את הפרצה הזאת בישראל לחיים.<ref>Gemara Brachot 46b, Rambam Brachot 2:8, Shulchan Aruch YD 379:1, Shulchan Aruch OC 189:2. Shach 379:1 adds the phrase in parenthesis and the Shulchan Aruch has the words in the brackets. Mishna Brurah 189:7 mentions both practices. [https://www.yutorah.org/sidebar/lecture.cfm/898472/rabbi-hershel-schachter/berachos-91-birkas-aveilim-persian-meals-mayim-achronim-mezuzah-for-a-beis-medrash-kiddusha-rabba-waiting-for-the-mevarech-to-drink/ Rav Schachter (Brachot Shiur 91 min 10)] said that the minhag is not to say it at all but it isn’t right. Gesher Hachaim 1:20:2:12 p. 173 writes that it isn't the minhag today to recite this bracha. </ref>

	==Sources==		==Sources==
	<references/>		<references/>
	[[Category:Mourning]]		[[Category:Mourning]]

Ikesultan: /* Birkat Hamazon */

2018-04-10T16:54:46Z

Birkat Hamazon

← Older revision		Revision as of 16:54, 10 April 2018
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	# On Chanuka, the Ashkenazic minhag is that no hallel is said in the mourner's house but it should be made up when they go home.<ref>Mishna Brurah 131:20</ref> Sephardim would say hallel on Chanuka in a mourner's home.<ref>Ben Ish Chai (Shana Sheni, Vayikra no. 15), Chazon Ovadia (Aveilut v. 3 p. 37)</ref>		# On Chanuka, the Ashkenazic minhag is that no hallel is said in the mourner's house but it should be made up when they go home.<ref>Mishna Brurah 131:20</ref> Sephardim would say hallel on Chanuka in a mourner's home.<ref>Ben Ish Chai (Shana Sheni, Vayikra no. 15), Chazon Ovadia (Aveilut v. 3 p. 37)</ref>
	==Birkat Hamazon==		==Birkat Hamazon==
	# In a mourner's house, the mourner and others eating with him<ref>Mishna Brurah 189:6</ref>, in the fourth bracha of Birkat Hamazon say a different text than the usual one. The text is ברוך אתה ה' אלוהינו מלך העולם האל אבינו מלכנו בוראנו גואלנו (רוענו רועה ישראל הטוב והמטיב לכל אל שבכל יום ויום הוא הטיב הוא מטיב הוא ייטיב לנו) [קדשנו קדוש יעקב] המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק לוקח במשפט<ref>Tosfot Brachot 46b s.v. mar quotes the Bahag who said that you shouldn’t say loke’ach nefashot bmishpat since sometimes people die without sin. However, Tosfot argues. Rabbenu Yonah (Brachot 34b s.v. petach) explains that even though sometimes people die without sin we mean that Hashem’s justice is fair in all cases. Bet Hillel 379:1 says that we mean that usually people die because of sin. Shulchan Aruch YD 379:1 holds like Tosfot.</ref> ושליט בעולמו לעשות בו כרצונו כי כל דרכיו משפט שהכל שלו ואנחנו עמו ועבדיו ובכל אנחנו חייבים להודות לו ולברכו גודר פרצות בישראל הוא יגדור את הפרצה הזאת בישראל לחיים.<ref>Gemara Brachot 46b, Rambam Brachot 2:8, Shulchan Aruch YD 379:1, Shulchan Aruch OC 189:2. Shach 379:1 adds the phrase in parenthesis and the Shulchan Aruch has the words in the brackets. Mishna Brurah 189:7 mentions both practices. Rav Schachter (Brachot Shiur 91 min 10) said that the minhag is not to say it at all but it isn’t right. </ref>		# In a mourner's house, the mourner and others eating with him<ref>Mishna Brurah 189:6</ref>, in the fourth bracha of Birkat Hamazon say a different text than the usual one. The text is ברוך אתה ה' אלוהינו מלך העולם האל אבינו מלכנו בוראנו גואלנו (רוענו רועה ישראל הטוב והמטיב לכל אל שבכל יום ויום הוא הטיב הוא מטיב הוא ייטיב לנו) [קדשנו קדוש יעקב] המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק לוקח במשפט<ref>Tosfot Brachot 46b s.v. mar quotes the Bahag who said that you shouldn’t say loke’ach nefashot bmishpat since sometimes people die without sin. However, Tosfot argues. Rabbenu Yonah (Brachot 34b s.v. petach) explains that even though sometimes people die without sin we mean that Hashem’s justice is fair in all cases. Bet Hillel 379:1 says that we mean that usually people die because of sin. Shulchan Aruch YD 379:1 holds like Tosfot.</ref> ושליט בעולמו לעשות בו כרצונו כי כל דרכיו משפט שהכל שלו ואנחנו עמו ועבדיו ובכל אנחנו חייבים להודות לו ולברכו גודר פרצות בישראל הוא יגדור את הפרצה הזאת בישראל לחיים.<ref>Gemara Brachot 46b, Rambam Brachot 2:8, Shulchan Aruch YD 379:1, Shulchan Aruch OC 189:2. Shach 379:1 adds the phrase in parenthesis and the Shulchan Aruch has the words in the brackets. Mishna Brurah 189:7 mentions both practices. [https://www.yutorah.org/sidebar/lecture.cfm/898472/rabbi-hershel-schachter/berachos-91-birkas-aveilim-persian-meals-mayim-achronim-mezuzah-for-a-beis-medrash-kiddusha-rabba-waiting-for-the-mevarech-to-drink/ Rav Schachter (Brachot Shiur 91 min 10)] said that the minhag is not to say it at all but it isn’t right. </ref>

	==Sources==		==Sources==
	<references/>		<references/>
	[[Category:Mourning]]		[[Category:Mourning]]

Ikesultan: /* Hallel */

2018-04-09T18:01:48Z

Hallel

← Older revision		Revision as of 18:01, 9 April 2018
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	# On Rosh Chodesh, the Ashkenazic minhag is not to say hallel in a mourner's house and they don't need to make it up when they go home<ref>Mishna Brurah 131:20</ref>, but the Sephardic minhag is to say it after the congregation leaves the room of the mourner or the mourner leaves the room. If there's no minhag the congregation can say hallel but the mourner shouldn't say it.<ref>Chazon Ovadia (Aveilut v. 3 p. 27). Ben Ish Chai (Shana Sheni, Vayikra no. 15) writes that they don't say hallel in a mourner's house on Rosh Chodesh.</ref>		# On Rosh Chodesh, the Ashkenazic minhag is not to say hallel in a mourner's house and they don't need to make it up when they go home<ref>Mishna Brurah 131:20</ref>, but the Sephardic minhag is to say it after the congregation leaves the room of the mourner or the mourner leaves the room. If there's no minhag the congregation can say hallel but the mourner shouldn't say it.<ref>Chazon Ovadia (Aveilut v. 3 p. 27). Ben Ish Chai (Shana Sheni, Vayikra no. 15) writes that they don't say hallel in a mourner's house on Rosh Chodesh.</ref>
	# On Chanuka, the Ashkenazic minhag is that no hallel is said in the mourner's house but it should be made up when they go home.<ref>Mishna Brurah 131:20</ref> Sephardim would say hallel on Chanuka in a mourner's home.<ref>Ben Ish Chai (Shana Sheni, Vayikra no. 15), Chazon Ovadia (Aveilut v. 3 p. 37)</ref>		# On Chanuka, the Ashkenazic minhag is that no hallel is said in the mourner's house but it should be made up when they go home.<ref>Mishna Brurah 131:20</ref> Sephardim would say hallel on Chanuka in a mourner's home.<ref>Ben Ish Chai (Shana Sheni, Vayikra no. 15), Chazon Ovadia (Aveilut v. 3 p. 37)</ref>
			==Birkat Hamazon==
			# In a mourner's house, the mourner and others eating with him<ref>Mishna Brurah 189:6</ref>, in the fourth bracha of Birkat Hamazon say a different text than the usual one. The text is ברוך אתה ה' אלוהינו מלך העולם האל אבינו מלכנו בוראנו גואלנו (רוענו רועה ישראל הטוב והמטיב לכל אל שבכל יום ויום הוא הטיב הוא מטיב הוא ייטיב לנו) [קדשנו קדוש יעקב] המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק לוקח במשפט<ref>Tosfot Brachot 46b s.v. mar quotes the Bahag who said that you shouldn’t say loke’ach nefashot bmishpat since sometimes people die without sin. However, Tosfot argues. Rabbenu Yonah (Brachot 34b s.v. petach) explains that even though sometimes people die without sin we mean that Hashem’s justice is fair in all cases. Bet Hillel 379:1 says that we mean that usually people die because of sin. Shulchan Aruch YD 379:1 holds like Tosfot.</ref> ושליט בעולמו לעשות בו כרצונו כי כל דרכיו משפט שהכל שלו ואנחנו עמו ועבדיו ובכל אנחנו חייבים להודות לו ולברכו גודר פרצות בישראל הוא יגדור את הפרצה הזאת בישראל לחיים.<ref>Gemara Brachot 46b, Rambam Brachot 2:8, Shulchan Aruch YD 379:1, Shulchan Aruch OC 189:2. Shach 379:1 adds the phrase in parenthesis and the Shulchan Aruch has the words in the brackets. Mishna Brurah 189:7 mentions both practices. Rav Schachter (Brachot Shiur 91 min 10) said that the minhag is not to say it at all but it isn’t right. </ref>

	==Sources==		==Sources==
	<references/>		<references/>
	[[Category:Mourning]]		[[Category:Mourning]]

YitzchakSultan: /* Bringing Food out of the Mourner's House */

2017-08-23T00:58:09Z

Bringing Food out of the Mourner's House

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	==Bringing Food out of the Mourner's House==		==Bringing Food out of the Mourner's House==
	# Some have the practice not to bring food out of the shiva house<ref>Aruch Hashulchan 376:11</ref> if the person died at home<ref>Tzitz Eliezer (Even Yakov no. 44:4)</ref>. However, many are lenient about this.<ref>Yosef Ometz p. 192. Chazon Ovadia (Aveilut v. 3 p. 60)		# Some have the practice not to bring food out of the shiva house<ref>Eliya Rabba 224:8, Aruch Hashulchan 376:11</ref> if the person died at home<ref>Tzitz Eliezer (Even Yakov no. 44:4)</ref>. However, many are lenient about this.<ref>Yosef Ometz p. 192. Chazon Ovadia (Aveilut v. 3 p. 60) writes that if a person isn't concerned there is no problem to take food out of a mourner's house. Minchat Shlomo 2:99:2 writes that there is no concern of taking money out of a mourner's house since it isn't designated to stay in that house.</ref>
	writes that if a person isn't concerned there is no problem to take food out of a mourner's house. Minchat Shlomo 2:99:2 writes that there is no concern of taking money out of a mourner's house since it isn't designated to stay in that house.</ref>

	==Lighting a Candle==		==Lighting a Candle==

YitzchakSultan: /* Greeting Others */

2017-08-21T22:07:18Z

Greeting Others

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	==Greeting Others==		==Greeting Others==
	# Many poskim hold that it is permitted to greet someone other than the mourners in the house of an avel. <Ref>Chazon Ovadia Aveilut v. 3 p. 28, Tzitz Eliezer (Ramat Rachel 5:51). See however Aruch Hashulchan 385 who is strict.</ref>		# Many poskim hold that it is permitted to greet someone other than the mourners in the house of an avel. <Ref>Chazon Ovadia Aveilut v. 3 p. 28, Tzitz Eliezer (Ramat Rachel 5:51). See however Aruch Hashulchan 385 and 343:4 who is strict. (See Chazon Ovadia Aveilut v.
			1 p. 324) who seems to agree with the Aruch Hashulchan.)</ref>

	==Bringing Food out of the Mourner's House==		==Bringing Food out of the Mourner's House==
	# Some have the practice not to bring food out of the shiva house<ref>Aruch Hashulchan 376:11</ref> if the person died at home<ref>Tzitz Eliezer (Even Yakov no. 44:4)</ref>. However, many are lenient about this.<ref>Yosef Ometz p. 192. Chazon Ovadia (Aveilut v. 3 p. 60)		# Some have the practice not to bring food out of the shiva house<ref>Aruch Hashulchan 376:11</ref> if the person died at home<ref>Tzitz Eliezer (Even Yakov no. 44:4)</ref>. However, many are lenient about this.<ref>Yosef Ometz p. 192. Chazon Ovadia (Aveilut v. 3 p. 60)

YitzchakSultan: /* On Shabbat */

2017-08-14T20:11:00Z

On Shabbat

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	# It is proper to say Veyehey Noam on Motzei Shabbat in a mourner's house.<ref>Ben Ish Chai (Vayetzei no. 6), Chazon Ovadia (Aveilut v. 3 p. 49)</ref>		# It is proper to say Veyehey Noam on Motzei Shabbat in a mourner's house.<ref>Ben Ish Chai (Vayetzei no. 6), Chazon Ovadia (Aveilut v. 3 p. 49)</ref>
	# In havdalah a mourner can make a bracha on besamim.<ref>Chazon Ovadia v. 3 p. 50 permits making besamim in a mourner's home in havdalah. He quotes the Yaskil Avdi 6:19:2 who explains that even though the gemara moed katan 27a states that one shouldn't bring besamim to a mourner's house, since the besamim in havdalah is only for the mitzvah it is permitted. He adds that this was the minhag. However, he quotes that Rav Elyashiv (Shiurim moed katan 27a) that the mourner shouldn't make besamim in havdalah.</ref>		# In havdalah a mourner can make a bracha on besamim.<ref>Chazon Ovadia v. 3 p. 50 permits making besamim in a mourner's home in havdalah. He quotes the Yaskil Avdi 6:19:2 who explains that even though the gemara moed katan 27a states that one shouldn't bring besamim to a mourner's house, since the besamim in havdalah is only for the mitzvah it is permitted. He adds that this was the minhag. However, he quotes that Rav Elyashiv (Shiurim moed katan 27a) that the mourner shouldn't make besamim in havdalah.</ref>
			# Some say that the avel can say Shalom Aleichem if he is saying kiddush levana since his intent isn't really to greet people.<ref>Minchat Shlomo 2:96:13</ref>

	===Hallel===		===Hallel===
	# On Rosh Chodesh, the Ashkenazic minhag is not to say hallel in a mourner's house and they don't need to make it up when they go home<ref>Mishna Brurah 131:20</ref>, but the Sephardic minhag is to say it after the congregation leaves the room of the mourner or the mourner leaves the room. If there's no minhag the congregation can say hallel but the mourner shouldn't say it.<ref>Chazon Ovadia (Aveilut v. 3 p. 27). Ben Ish Chai (Shana Sheni, Vayikra no. 15) writes that they don't say hallel in a mourner's house on Rosh Chodesh.</ref>		# On Rosh Chodesh, the Ashkenazic minhag is not to say hallel in a mourner's house and they don't need to make it up when they go home<ref>Mishna Brurah 131:20</ref>, but the Sephardic minhag is to say it after the congregation leaves the room of the mourner or the mourner leaves the room. If there's no minhag the congregation can say hallel but the mourner shouldn't say it.<ref>Chazon Ovadia (Aveilut v. 3 p. 27). Ben Ish Chai (Shana Sheni, Vayikra no. 15) writes that they don't say hallel in a mourner's house on Rosh Chodesh.</ref>