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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, Aruch 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, Aruch 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 (or until the relatives give up hope of having a 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 (or until the relatives give up hope of having a 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> | ||
# Aninus applies equally to men and women.<ref> Yalkut Yosef Kitzur | # Aninus applies equally to men and women.<ref> Yalkut Yosef Kitzur Shulchan Aruch OC 71:1</ref> However, a child who is an onen can still recite keriat shema or tefilla, and he can eat meat or drink wine.<Ref> Yalkut Yosef Kitzur Shulchan Aruch OC 71:13 </ref> | ||
# If a person is in the middle of saying Shema, Shemona Esrei or Birkat Hamazon when he finds out that a relative for whom he would be in aveilut it is permissible to complete the mitzvah and only afterwards does the Aninut begin.<Ref>The Shvut Yakov 1:7 writes that if a person becomes an avel while doing a mitzvah it is permissible to continue and finish the mitzvah since doing mitzvah when one is an onen is only a rabbinic prohibition. Since it is only a rabbinic prohibition it is permissible to continue since the Tosfot Yoma 13a (s.v. heneh) understands the gemara as saying that it is permissible to complete a mitzvah that one started when it was permitted even though in the middle he became a mourner. The Pitchei Teshuva 341:6 quotes this. Chazon Ovadia (Aveilut v. 1 p. 130) supports this opinion because of the concept of osek bmitzvah patur min hamitzvah, besides the opinions of Rashi and Rambam that it is permissible to optionally fulfill mitzvot when one is an onen. Whether osek bmitzvah applies even to a rabbinic mitzvah such as tefillah is a long discussion in Kovetz Haarot 69. Rav Ovadia cites rishonim hold that there is osek bmitzvah even on derabbanan's including Rav Avraham Min Hahar regarding going to be mekabel peni rabo to exempt from sukkah. However, Pri Megadim E"A 72:4 and Biur Halacha 72:4 seem to hold that osek bmitzvah for a mitzvah derabbanan of Nichum Aveilim doesn't exempt from a biblical mitzvah of Kriyat Shema.</ref> | # If a person is in the middle of saying Shema, Shemona Esrei or Birkat Hamazon when he finds out that a relative for whom he would be in aveilut it is permissible to complete the mitzvah and only afterwards does the Aninut begin.<Ref>The Shvut Yakov 1:7 writes that if a person becomes an avel while doing a mitzvah it is permissible to continue and finish the mitzvah since doing mitzvah when one is an onen is only a rabbinic prohibition. Since it is only a rabbinic prohibition it is permissible to continue since the Tosfot Yoma 13a (s.v. heneh) understands the gemara as saying that it is permissible to complete a mitzvah that one started when it was permitted even though in the middle he became a mourner. The Pitchei Teshuva 341:6 quotes this. Chazon Ovadia (Aveilut v. 1 p. 130) supports this opinion because of the concept of osek bmitzvah patur min hamitzvah, besides the opinions of Rashi and Rambam that it is permissible to optionally fulfill mitzvot when one is an onen. Whether osek bmitzvah applies even to a rabbinic mitzvah such as tefillah is a long discussion in Kovetz Haarot 69. Rav Ovadia cites rishonim hold that there is osek bmitzvah even on derabbanan's including Rav Avraham Min Hahar regarding going to be mekabel peni rabo to exempt from sukkah. However, Pri Megadim E"A 72:4 and Biur Halacha 72:4 seem to hold that osek bmitzvah for a mitzvah derabbanan of Nichum Aveilim doesn't exempt from a biblical mitzvah of Kriyat Shema.</ref> | ||
