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Onen: Difference between revisions
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# If a person was an onen until after the first four hours of the day, according to Ashkenazim, he may not recite birchot hashachar besides birchot hatorah, shelo asani goy, shelo asani eved, and shelo asani isha.<ref>Mishna Brurah 71:1</ref> According to Sephardim he can still recite birchot hashachar.<ref>Chazon Ovadia (Aveilut v. 1 p. 138)</ref> | # If a person was an onen until after the first four hours of the day, according to Ashkenazim, he may not recite birchot hashachar besides birchot hatorah, shelo asani goy, shelo asani eved, and shelo asani isha.<ref>Mishna Brurah 71:1</ref> According to Sephardim he can still recite birchot hashachar.<ref>Chazon Ovadia (Aveilut v. 1 p. 138)</ref> | ||
===Particular Mitzvot=== | ===Particular Mitzvot=== | ||
# An onen is exempt from positive mitzvot but can't violate any negative mitzvot. There is | # An onen is exempt from positive mitzvot but can't violate any negative mitzvot. There is a discussion about the fact that an onen can not violate prohibitions, whether that applies to all prohibitions stated as negative commandments or only ones which are avoided passively.<ref>Chazon Ovadia (Aveilut v. 1 p. 148) quotes the following discussion. The Hagahot Ittim Lbinah (p. 197) posits that the onen is can not violate prohibitions which are avoided passively but not prohibitions which would require activity. The basic reason for this position is because chazal wanted to exempt an onen from mitzvot in order to free him up in order to respectfully bury the relative. Therefore, they exempted him from any mitzvah-related activity but still required him to passively fulfill mitzvot. Aruch Hashulchan 341 agrees. However, the Peni Mabin YD 2:253 argues that certainly an onen is obligated in all negative commandments even if that would require an activity. For example, he concludes that an onen must get rid of his chametz before pesach since owning chametz is a negative commandment. See the talk page for a longer discussion of this topic.</ref> Examples that would spawn from this question include: eating outside the sukkah, eating without netilat yadayim, eating before havdalah, eating without a bracha, and not getting rid of one's chametz. | ||
## An opposite discussion about the onen's exemption from positive mitzvot would ponder whether an onen is exempt from all positive commandments or only the ones which involve an activity. For example, according to some poskim, an onen doesn't need to remove his tzitzit since he is merely fulfilling the mitzvah passively and mentally.<ref>Yalkut Yosef (Aveilut ch. 7 fnt. 44) quotes Minchat Shlomo 1:91:25:3 as saying that since continuing to wear tzitzit doesn't involve any activity it is just a frame of mind, that wouldn't constitute a deficiency in the respect to the relative who passed away and if so there is no prohibition to fulfill the mitzvah of tzitzit passively as an onen by leaving tzitzit on.</ref> | |||
# A onen who wants to eat bread shouldn't recite hamotzei but should wash netilat yadayim without a bracha and it is proper to also wash mayim achronim.<ref> The Gemara Brachot 17b establishes that an onen doesn't recite any bracha. Rashi explains that it includes hamotzei. Chazon Ovadia (Aveilut v. 1 p. 143) quotes many achronim who follow the opinion of rashi. | # A onen who wants to eat bread shouldn't recite hamotzei but should wash netilat yadayim without a bracha and it is proper to also wash mayim achronim.<ref> The Gemara Brachot 17b establishes that an onen doesn't recite any bracha. Rashi explains that it includes hamotzei. Chazon Ovadia (Aveilut v. 1 p. 143) quotes many achronim who follow the opinion of rashi. | ||
* Birkei Yosef 341:5 writes that the onen must wash netilat yadayim since it isn't just a mitzvah, it is an establishment of the rabbis that it is forbidden to eat bread without washing. Just like an onen may not violate any Biblical prohibition he can't violate any rabbinic prohibition either. The Shevet Yehuda 341:6 disagrees. Firstly, he argues, netilat yadayim is fundamentally a mitzvah and secondly, chazal exempted an onen from actively doing mitzvot, even though there's a prohibition to eat without netilat yadayim since it is considered passive not to wash before eating bread he is exempt. Shulchan Gavoha 341:11 agrees. Chazon Ovadia (Aveilut v. 1 p. 143) agrees with the Birkei Yosef. | * Birkei Yosef 341:5 writes that the onen must wash netilat yadayim since it isn't just a mitzvah, it is an establishment of the rabbis that it is forbidden to eat bread without washing. Just like an onen may not violate any Biblical prohibition he can't violate any rabbinic prohibition either. The Shevet Yehuda 341:6 disagrees. Firstly, he argues, netilat yadayim is fundamentally a mitzvah and secondly, chazal exempted an onen from actively doing mitzvot, even though there's a prohibition to eat without netilat yadayim since it is considered passive not to wash before eating bread he is exempt. Shulchan Gavoha 341:11 agrees. Chazon Ovadia (Aveilut v. 1 p. 143) agrees with the Birkei Yosef. | ||
