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Practices in the Mourner's House: Difference between revisions
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==Davening== | ==Davening== | ||
# The Sages instituted certain additions to [[Birkat Hamazon]] said at the beis ha'avel, although customs differ as to the details.<ref>Brachos 46b, Shulchan Aruch Y.D. 379:1</ref> | |||
# The minhag is to say Tehillim chapter 49 after [[Shacharit]] and [[Mincha]]. It is good also to learn mishnayot there for the Iylui Nishama. <ref> Kitzur Shulchan Aruch 207:5 </ref> | |||
# It is permitted for the mourner to say the regular order of davening including the Akeda, Korbanot, Eizhu Mekoman, Rabbi Yishmael, and Pesukei Dzimra<ref>Chazon Ovadia Aveilut v. 3 p. 1. By Tisha B'av, Shulchan Aruch 554:4 rules that a mourner can say his regular order of davening and it isn't prohibited because of learning. </ref> including Mizmor Ltodah<ref>Chazon Ovadia Aveilut v. 3 p. 4. The Mishna Brurah 51:22 writes that Mizmor Ltodah is said on Tisha Bav.</ref> and Az Yashir<ref>Chazon Ovadia Aveilut v. 3 p. 5. Kaf Hachaim 559:32 writes that the minhag is to say Az Yashir on Tisha Bav.</ref>, and Ketoret<ref>Chazon Ovadia (Aveilut 3 p. 27). Kaf Hachaim 559:48 writes that on Tisha Bav it is permitted to say shir shel yom and ketoret.</ref>. | # It is permitted for the mourner to say the regular order of davening including the Akeda, Korbanot, Eizhu Mekoman, Rabbi Yishmael, and Pesukei Dzimra<ref>Chazon Ovadia Aveilut v. 3 p. 1. By Tisha B'av, Shulchan Aruch 554:4 rules that a mourner can say his regular order of davening and it isn't prohibited because of learning. </ref> including Mizmor Ltodah<ref>Chazon Ovadia Aveilut v. 3 p. 4. The Mishna Brurah 51:22 writes that Mizmor Ltodah is said on Tisha Bav.</ref> and Az Yashir<ref>Chazon Ovadia Aveilut v. 3 p. 5. Kaf Hachaim 559:32 writes that the minhag is to say Az Yashir on Tisha Bav.</ref>, and Ketoret<ref>Chazon Ovadia (Aveilut 3 p. 27). Kaf Hachaim 559:48 writes that on Tisha Bav it is permitted to say shir shel yom and ketoret.</ref>. | ||
# A mourner for a parent can be a shaliach tzibbur but a mourner for another relative shouldn't be shaliach tzibbur unless no else who can do it.<ref>Shulchan Aruch YD 384:3 writes that a mourner shouldn't be the shaliach tzibbur unless no one else can do it. However, Rama 376 writes that it is more effective for a mourner to be a shaliach tzibbur than to say the mourner's kaddish. Maharam Shik 370 writes that it is permitted today for a mourner to be a shaliach tzibbur even according to Shulchan Aruch because the shaliacha tizbbur isn't fulfilling anyone's obligation. Chazon Ovadia v. 3 p. 6 rules that it is permitted for the mourner for a parent to be a shaliach tzibbur even if someone else could do it.</ref> | # A mourner for a parent can be a shaliach tzibbur but a mourner for another relative shouldn't be shaliach tzibbur unless no else who can do it.<ref>Shulchan Aruch YD 384:3 writes that a mourner shouldn't be the shaliach tzibbur unless no one else can do it. However, Rama 376 writes that it is more effective for a mourner to be a shaliach tzibbur than to say the mourner's kaddish. Maharam Shik 370 writes that it is permitted today for a mourner to be a shaliach tzibbur even according to Shulchan Aruch because the shaliacha tizbbur isn't fulfilling anyone's obligation. Chazon Ovadia v. 3 p. 6 rules that it is permitted for the mourner for a parent to be a shaliach tzibbur even if someone else could do it.</ref> | ||
