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Onen: Difference between revisions
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==Practices of the Onen== | ==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> | # 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> | |||
# 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> | # 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> | # 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> | ||
==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 exempt from mitzvos requiring special intent, such as [[Shema]] and [[Tefillah]], but this opinion has not been accepted. The Shvut Yakov 7 and Chazon Ish OC 15:3 explain that the exemption from mitzvot when one isn't actively involved in the burial is only rabbinic and the rabbis are able to exempt a person from passively fulfilling mitzvot (Yevamot 90a). </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. Shevet Yehuda 341:1 proves from the rishonim that we hold like this approach. See, however, the Chazon Ish OC 15:3's questions on Shulchan Aruch based on his understanding that we hold the approach of the preoccupation with the burial. Am Mordechai (Brachot p. 53) addresses these questions.</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 exempt from mitzvos requiring special intent, such as [[Shema]] and [[Tefillah]], but this opinion has not been accepted. The Shvut Yakov 7 and Chazon Ish OC 15:3 explain that the exemption from mitzvot when one isn't actively involved in the burial is only rabbinic and the rabbis are able to exempt a person from passively fulfilling mitzvot (Yevamot 90a). </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. Shevet Yehuda 341:1 proves from the rishonim that we hold like this approach. See, however, the Chazon Ish OC 15:3's questions on Shulchan Aruch based on his understanding that we hold the approach of the preoccupation with the burial. Am Mordechai (Brachot p. 53) addresses these questions.</ref> | ||
