Aveilut on Shabbat: Difference between revisions
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How does Aveilut apply on Shabbat? (Regarding [[Aveilut on Yom Tov]] please the specific page.) | How does Aveilut apply on Shabbat? (Regarding [[Aveilut on Yom Tov]] please the specific page.) | ||
==General== | ==General== | ||
# The private practices of shiva continue on Shabbat include the prohibition of tashmish, learning Torah, and bathing. <ref>Shulchan Aruch YD 400:1, Kitzur Shulchan Aruch 219:1</ref> | # The private practices of shiva continue on Shabbat include the prohibition of tashmish, learning Torah, and bathing.<ref>Shulchan Aruch YD 400:1, Kitzur Shulchan Aruch 219:1</ref> | ||
# Since learning Torah is private one shouldn't learn Torah on Shabbat if one is in mourning but one may learn the Shenayim Mikra and Echad Targum.<ref>Shulchan Aruch YD 400:1, Kitzur Shulchan Aruch 219:1</ref> | # Since learning Torah is private one shouldn't learn Torah on Shabbat if one is in mourning but one may learn the Shenayim Mikra and Echad Targum.<ref>Shulchan Aruch YD 400:1, Kitzur Shulchan Aruch 219:1</ref> | ||
# Public practices of aveilut don't apply on Shabbat and these including wearing leather shoes and wearing a torn garment. Two others which aren't applicable today are removing a head-covering that covers one's face partially and turning the beds right-side up.<ref>Shulchan Aruch YD 400:1</ref> If the practice is for a mourner to turn his hat downward during shiva then on Shabbat he shouldn't do so.<ref>Shach 400:2</ref> | # Public practices of aveilut don't apply on Shabbat and these including wearing leather shoes and wearing a torn garment. Two others which aren't applicable today are removing a head-covering that covers one's face partially and turning the beds right-side up.<ref>Shulchan Aruch YD 400:1</ref> If the practice is for a mourner to turn his hat downward during shiva then on Shabbat he shouldn't do so.<ref>Shach 400:2</ref> | ||
# Ashkenazim switch their seat in Shul for all of [[shloshim]] and [[twelve months of mourning]] for a parent even on Shabbat and it isn't considered a blatant observance of mourning on Shabbat.<ref>Nemukei Yosef, Rama YD 393:3</ref> Sephardim hold that technically it is considered an act of mourning on Shabbat and so one shouldn't change their seat on Shabbat. That is the minhag in Yerushalayim. Elsewhere the minhag is like Ashkenazim as well.<ref>Bet Yosef 393:3 explicitly argues with the Nemukei Yosef being that switching one's seat is an act of mourning and it shouldn't be done on Shabbat. He praises those who had the minhag not to change their seat on Shabbat. | |||
That is his ruling in Shulchan Aruch YD 393:4 as well. Chaim Vchesed English Edition p. 162 writes that the minhag Yerushalayim is like the Bet Yosef, but elsewhere the Sephardic minhag is like the Rama.</ref> But either way, the Sephardic minhag isn't to change one's seat after 30 days even for a parent even during the week and certainly on Shabbat.<ref>Yalkut Yosef Aveilut 38:5 p. 569 cites the Ben Ish Chai in Rav Poalim OC 4:33 who writes that the Sephardic minhag isn't to change their place after 30 days even for a parent as the minhag to extend it further has no basis whatsoever.</ref> | |||
==Preparing for Shabbat== | |||
# The avel may not sit on a chair until Shabbat begins.<ref>Chazon Ovadia (Aveilut v. 3 p. 84)</ref> | |||
# Some say that an avel should not change his clothing before his accept himself Shabbat<ref>Chazon Ovadia v. 3 p. 82)</ref>, while others hold that he can change beforehand.<ref>Minchat Shlomo 2:96:16 writes that one doesn't have to tear kiryah on the Shabbat clothing he puts on before Shabbat since it is known that he is wearing these clothing for Shabbat.</ref> | |||
==Motzei Shabbat== | |||
# Some say that an avel should change out of his Shabbat clothing immediately after Shabbat such as twenty minutes after shekiya<ref>Chazon Ovadia (Aveilut v. 3 p. 81)</ref>, while others are lenient up to an hour or two.<ref>Minchat Shlomo 2:96:16 writes that it isn't necessary to change out of Shabbat clothing immediately up to an hour or two. Since it is known that he put them on earlier he doesn't have to tear kriyah.</ref> | |||
==Leaving the House== | ==Leaving the House== | ||
# The minhag is that the mourner goes to shul on Shabbat.<ref>The Raavad (cited by Tur 393:3) and Kol Bo (114, cited by Bet Yosef 393:4) held that a mourner doesn't leave his house the week of shiva including Shabbat. The Ramban (p. 217, cited by Bet Yosef) and Rosh (Moed Katan 3:46) disagree and write that the minhag was to go to shul on Shabbat. Shulchan Aruch 393:3 follows the Ramban and Rosh that an avel can leave the house on Shabbat. Rama agrees.</ref> | # The minhag is that the mourner goes to shul on Shabbat.<ref>The Raavad (cited by Tur 393:3) and Kol Bo (114, cited by Bet Yosef 393:4) held that a mourner doesn't leave his house the week of shiva including Shabbat. The Ramban (p. 217, cited by Bet Yosef) and Rosh (Moed Katan 3:46) disagree and write that the minhag was to go to shul on Shabbat. Shulchan Aruch 393:3 follows the Ramban and Rosh that an avel can leave the house on Shabbat. Rama agrees.</ref> | ||
==Learning Torah and Getting Aliyot== | ==Learning Torah and Getting Aliyot== | ||
# An avel shouldn't get an aliyah even on Shabbat.<ref>Shulchan Aruch 400:1, Badei Hashulchan biurim 400:1 s.v. sh'im</ref> On Shabbat if they already called him up for an aliyah he should take it since refraining from taking it would be a public sign of mourning on Shabbat.<ref>Shulchan Aruch YD 400:1</ref> | # An avel shouldn't get an aliyah even on Shabbat.<ref>Shulchan Aruch 400:1, Badei Hashulchan biurim 400:1 s.v. sh'im</ref> On Shabbat if they already called him up for an aliyah he should take it since refraining from taking it would be a public sign of mourning on Shabbat.<ref>Shulchan Aruch YD 400:1</ref> | ||
