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Onen: Difference between revisions
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# One who only accompanies the meis only until a certain point, but not all the way to the burial, is no longer an onen once they leave the meis.<ref>Shulchan Aruch Y.D. 375:2, Hashulchan Y.D. 341:21-22. Although the Aruch Hashulchan in 324:23 indicates that this is only true if the meis will be traveling for at least a two-day's journey, see Minchas Shelomo 91:25. See there also regarding a relative who will not be with the meis at all the entire time</ref> | # One who only accompanies the meis only until a certain point, but not all the way to the burial, is no longer an onen once they leave the meis.<ref>Shulchan Aruch Y.D. 375:2, Hashulchan Y.D. 341:21-22. Although the Aruch Hashulchan in 324:23 indicates that this is only true if the meis will be traveling for at least a two-day's journey, see Minchas Shelomo 91:25. See there also regarding a relative who will not be with the meis at all the entire time</ref> | ||
# The relatives of someone who died in captivity do not practice aninus at all, and not aveilus until the burial.<ref>Tosfos Brachos 18a, Rambam Hilchos Avel 1:3, Shulchan Aruch Y.D. 341:4, Shach 341:15</ref> However, many believe that this was only the case if the captors wouldn't release the body until ransom negotiations were made, but today, if the meis is being held for medical or legal reasons, aninus does apply right away, because one can be sure that the meis will be returned to the family eventually.<ref>Noda BiYhudah Tinyanana Y.D. 211, Aruch Hashulchan 341:18</ref> | # The relatives of someone who died in captivity do not practice aninus at all, and not aveilus until the burial.<ref>Tosfos Brachos 18a, Rambam Hilchos Avel 1:3, Shulchan Aruch Y.D. 341:4, Shach 341:15</ref> However, many believe that this was only the case if the captors wouldn't release the body until ransom negotiations were made, but today, if the meis is being held for medical or legal reasons, aninus does apply right away, because one can be sure that the meis will be returned to the family eventually.<ref>Noda BiYhudah Tinyanana Y.D. 211, Aruch Hashulchan 341:18</ref> | ||
==Practices of the Onen== | |||
== | # There is a dispute regarding whether or not the onen also has the restrictions of an [[Avel]], namely, if the onen may sit on a chair, wash, greet people, etc.<ref>cf. Tur who quotes this dispute between Rambam, Ritz Gayes, and Baalei HaTosafos against the Ramban and Rabbeinu Peretz, Shulchan Aruch Y.D. 341:5, Aruch Hashulchan Y.D. 341:23-28 insists that the opinion of the Rama is actually to permit these behaviors, cf. Sh"T Chasam Sofer II Y.D. 324</ref> | ||
# | # 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> | ||
# 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> | |||
# | |||
==Exemption from Mitzvot== | ==Exemption from Mitzvot== | ||
# An onen is exempt from doing any mitzvah,<ref>Gemara Brachos 17b and Moed Katan 23b, Rambam (Hilchot Avel 4:6), Mishna Brurah 71:4. Rabbeinu Yonah to Rif Brachos 10b mentions the possibility that an onen is only expempt from mitzvos requiring special intent, such as [[Shema]] and [[Tefillah]], but this opinion has not been accepted.</ref> either because he is considered preoccupied with the mitzvah of burying his relative<ref>Cf. Rashi to Brachos 17b s.v. "mi shemeiso" and Toras HaOlah "Inyan Aninus." Levush Y.D. 341 writes that even a relative who is not actively involved in taking care of the burial is still mentally preoccupied enough to apply the principle of עוסק במצוה פטור מן המצוה</ref> or out of respect for the deceased.<ref>Yerushalmi Brachos 3:1, Tosfos Brachos 17b. This is the explanation preferred by Chachmas Adam 157:5</ref> | # An onen is exempt from doing any mitzvah,<ref>Gemara Brachos 17b and Moed Katan 23b, Rambam (Hilchot Avel 4:6), Mishna Brurah 71:4. Rabbeinu Yonah to Rif Brachos 10b mentions the possibility that an onen is only expempt from mitzvos requiring special intent, such as [[Shema]] and [[Tefillah]], but this opinion has not been accepted.</ref> either because he is considered preoccupied with the mitzvah of burying his relative<ref>Cf. Rashi to Brachos 17b s.v. "mi shemeiso" and Toras HaOlah "Inyan Aninus." Levush Y.D. 341 writes that even a relative who is not actively involved in taking care of the burial is still mentally preoccupied enough to apply the principle of עוסק במצוה פטור מן המצוה</ref> or out of respect for the deceased.<ref>Yerushalmi Brachos 3:1, Tosfos Brachos 17b. This is the explanation preferred by Chachmas Adam 157:5</ref> | ||
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# An onen is permitted to wear his tallit kattan as usual, but should not make a bracha on it.<ref>Minchas Shelomo 1:91:25</ref> | # An onen is permitted to wear his tallit kattan as usual, but should not make a bracha on it.<ref>Minchas Shelomo 1:91:25</ref> | ||
# Some say that a person who became an onen after the time for [[Shacharit]] or [[Mincha]] began and didn’t yet pray is obligated to pray a [[Tashlumin]]<ref> Mishna Brurah 71, Magen Giborim and Derech HaChaim</ref> although some argue.<ref>Yad Efrayim (Aninut 29), Birkei Yosef 341:17, Chachmat Shlomo 71, and Sh”t Shevet HaLevi 6:11 hold that one is exempt from [[Tashlumin]].</ref> | # Some say that a person who became an onen after the time for [[Shacharit]] or [[Mincha]] began and didn’t yet pray is obligated to pray a [[Tashlumin]]<ref> Mishna Brurah 71, Magen Giborim and Derech HaChaim</ref> although some argue.<ref>Yad Efrayim (Aninut 29), Birkei Yosef 341:17, Chachmat Shlomo 71, and Sh”t Shevet HaLevi 6:11 hold that one is exempt from [[Tashlumin]].</ref> | ||
==Aninus on Shabbos or Yom Tov== | |||
# The generally accepted pesak is that there is no aninus on Shabbos or Yom Tov,<ref>Shulchan Aruch Y.D. 341:1 based upon the Rosh</ref> and so an onen still performs all the usual mitzvos and brachos, including going to shul, on Shabbos or Yom Tov.<ref>Against what is written in the Yerushalmi Brachos 3:1. The Shulchan Aruch paskens that this is true if the onen is not doing anything at all to get ready for the burial on Shabbos or Yom Tov. If the onen is preparing for the burial on Shabbos or Yom Tov in a manner that is permitted, then the Shulchan Aruch writes that such a person would be a full onen even on Shabbos. Regarding Yom Tov Sheni of the diaspora, see Igros Moshe O.C. 3:76 who insists that today burials should not be performed on Yom Tov Sheni even by non-Jews.</ref> | |||
# On Shabbos, therefore, the onen is permitted (but not necessarily obligated)<ref>Rama Y.D. 341:1 and Shach 341:7 indicate that there is no obligation to eat meat or drink wine on Shabbos for anyone. However, based upon the Shulchan Aruch O.C. 242:1 and 250:2, the Badei Hashulchan 341:41 believes that someone who can afford to eat meat on Shabbos must do so, and this includes an onen. [Perhaps, because an onen is in a state of mental distress and might be uncomfortable eating meat, he can be described as השעה דחוקה לו as discussed in Shulchan Aruch O.C. 242:2, which would permit him to forgo eating meat on Shabbos]</ref> to eat meat and drink wine.<ref>On Yom Tov, it would appear that all agree that an onen is obligated to do so; cf. Shaarei Teshuvah 241:13. See Orach Chaim 696:7 regarding one whose relative died on Purim.</ref> | |||
# However, tashmish hamittah is prohibited for the onen even on Shabbos or Yom Tov.<ref>Moed Kattan 18a. Rabbeinu Yonah (on Rif Brachos 10b) writes that this is because it shows an excessive sense of frivolity, and Ramban (Torah HaAdam pg. 73 in Chavel edition) writes that the reason is because of כבוד המת, one must still show deference to the deceased.</ref> | |||
# Poskim dispute whether an onen is permitted to study Torah on Shabbos<ref>Dagul Mervavah to Magen Avraham O.C. 548:8 believes that it is permitted, but Rebbi Akiva Eiger to Y.D. 341:1 writes that it is prohibited. Badei Hashulchan 399:15 writes that it is permitted for an onen to study Torah on Yom Tov but not on Shabbos, like an avel.</ref> can be called to the Torah<ref>Rebbi Akiva Eiger to Y.D. 241:1 writes that because the Shulchan Aruch paskens in Y.D. 400:1 that an avel is prohibited from learning Torah on Shabbos, an avel and onen should therefore not be given an aliyah. </ref> or, if he is a kohen, perform [[Birkat Cohanim]].<ref>Mishnah Berurah O.C. 128:148 writes that ideally he should not perform birkat Kohanim, but if he was called up to do so, there is a dispute whether or not he should.</ref> | |||
# On Motzei Shabbat, the onen does not make [[Havdalah]].<ref>Rosh Brachos 3:1, Shulchan Aruch Y.D. 341:2</ref> However, he should make havdalah once the aninus period is over (until Tuesday),<ref>ibid. This is not true regarding havdalah after yom tov, see Kitzur Shulchan Aruch 196.</ref> (unless someone else made havdalah for him/her already).<ref>Yabia Omer vol. 5 O.C. 10, Yalkut Yosef Kitzur Shulchan Aruch Yoreh De'ah Aninus 7:22, Shevet Halevi 3:167</ref> | |||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
[[Category:Mourning]] | [[Category:Mourning]] | ||
