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Onen: Difference between revisions
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==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> | ||
# Most poskim believe that an onen would not count towards a [[Minyan]].<ref>Gilyon Maharsha to Shulchan Aruch Y.D. 341, Pitchei Teshuva 341:14, Beer Heitev Shulchan Aruch O.C. 55, Shevus Yaakov 25. The Peri Chadash to O.C. 55 indicates that an onen who is not actively involved in the burial would count towards the minyan based on Shulchan Aruch 71:1.</ref> | # Most poskim believe that an onen would not count towards a [[Minyan]].<ref>Gilyon Maharsha to Shulchan Aruch Y.D. 341, Pitchei Teshuva 341:14, Beer Heitev Shulchan Aruch O.C. 55, Shevus Yaakov 25. The Peri Chadash to O.C. 55 indicates that an onen who is not actively involved in the burial would count towards the minyan based on Shulchan Aruch 71:1.</ref> An onen can say kaddish for his parent if there are others taking care of the burial and certainly on Shabbat or Yom Tov.<ref>Mishna Brurah 71:7</ref> | ||
# An onen may not decide on his own to perform mitvzos even if (s)he wants to do so<ref>This is the opinion of the Yerushalmi, as quoted by Tosfos Brachos 18a, against the implication of Rashi there, both of which are quoted in Shulchan Aruch Y.D. 341:1. However, Mishnah Berurah O.C. 78:7 understands the Shulchan Aruch's actual opinion to be like the Yerushalmi. If aninus is derabanan (which is almost certainly the case after nightfall of the day of death), then perhaps one would still be obligated in mitzvos that would be actively violated, see Kovetz HeAros Yevamos #69 and Pri Megadim's Pesicha Koleles 2:28. The Noda BiYhudah believes that the onen is allowed to count [[Sefirat HaOmer]] in order so as not to lose out on counting the whole sefirah, and R. Shlomo Kluger (Sefer HaChayim no. 71) uses similar reasoning to say that an onen is permitted to recite Kiddush Levanah if others are taking care of the burial.</ref> | # An onen may not decide on his own to perform mitvzos even if (s)he wants to do so<ref>This is the opinion of the Yerushalmi, as quoted by Tosfos Brachos 18a, against the implication of Rashi there, both of which are quoted in Shulchan Aruch Y.D. 341:1. However, Mishnah Berurah O.C. 78:7 understands the Shulchan Aruch's actual opinion to be like the Yerushalmi. If aninus is derabanan (which is almost certainly the case after nightfall of the day of death), then perhaps one would still be obligated in mitzvos that would be actively violated, see Kovetz HeAros Yevamos #69 and Pri Megadim's Pesicha Koleles 2:28. The Noda BiYhudah believes that the onen is allowed to count [[Sefirat HaOmer]] in order so as not to lose out on counting the whole sefirah, and R. Shlomo Kluger (Sefer HaChayim no. 71) uses similar reasoning to say that an onen is permitted to recite Kiddush Levanah if others are taking care of the burial.</ref> | ||
# An onen is exempt from all [[brachot]], and can therefore eat without making any [[Birchot]] HaNehenin. <ref>The Rash MeShantz (Mishna Damai 1:4 s.v. UMazminin Alav) implies that an onen is obligated to say [[brachot]] for himself but may not exempt others, although his position is against that of Rashi and Tosfos to Brachos 18a. The Mishna Brurah 71:4 paskens that an onen is exempt from all [[brachot]].</ref> | # An onen is exempt from all [[brachot]], and can therefore eat without making any [[Birchot]] HaNehenin. <ref>The Rash MeShantz (Mishna Damai 1:4 s.v. UMazminin Alav) implies that an onen is obligated to say [[brachot]] for himself but may not exempt others, although his position is against that of Rashi and Tosfos to Brachos 18a. The Mishna Brurah 71:4 paskens that an onen is exempt from all [[brachot]].</ref> | ||
