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Practices in the Mourner's House: Difference between revisions
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# On Chanuka, the Ashkenazic minhag is that no hallel is said in the mourner's house but it should be made up when they go home.<ref>Mishna Brurah 131:20</ref> Sephardim would say hallel on Chanuka in a mourner's home.<ref>Ben Ish Chai (Shana Sheni, Vayikra no. 15), Chazon Ovadia (Aveilut v. 3 p. 37)</ref> | # On Chanuka, the Ashkenazic minhag is that no hallel is said in the mourner's house but it should be made up when they go home.<ref>Mishna Brurah 131:20</ref> Sephardim would say hallel on Chanuka in a mourner's home.<ref>Ben Ish Chai (Shana Sheni, Vayikra no. 15), Chazon Ovadia (Aveilut v. 3 p. 37)</ref> | ||
==Birkat Hamazon== | ==Birkat Hamazon== | ||
# In a mourner's house, the mourner and others eating with him<ref>Mishna Brurah 189:6</ref>, in the fourth bracha of Birkat Hamazon say a different text than the usual one. The text is ברוך אתה ה' אלוהינו מלך העולם האל אבינו מלכנו בוראנו גואלנו (רוענו רועה ישראל הטוב והמטיב לכל אל שבכל יום ויום הוא הטיב הוא מטיב הוא ייטיב לנו) [קדשנו קדוש יעקב] המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק לוקח במשפט<ref>Tosfot Brachot 46b s.v. mar quotes the Bahag who said that you shouldn’t say loke’ach nefashot bmishpat since sometimes people die without sin. However, Tosfot argues. Rabbenu Yonah (Brachot 34b s.v. petach) explains that even though sometimes people die without sin we mean that Hashem’s justice is fair in all cases. Bet Hillel 379:1 says that we mean that usually people die because of sin. Shulchan Aruch YD 379:1 holds like Tosfot.</ref> ושליט בעולמו לעשות בו כרצונו כי כל דרכיו משפט שהכל שלו ואנחנו עמו ועבדיו ובכל אנחנו חייבים להודות לו ולברכו גודר פרצות בישראל הוא יגדור את הפרצה הזאת בישראל לחיים.<ref>Gemara Brachot 46b, Rambam Brachot 2:8, Shulchan Aruch YD 379:1, Shulchan Aruch OC 189:2. Shach 379:1 adds the phrase in parenthesis and the Shulchan Aruch has the words in the brackets. Mishna Brurah 189:7 mentions both practices. [https://www.yutorah.org/sidebar/lecture.cfm/898472/rabbi-hershel-schachter/berachos-91-birkas-aveilim-persian-meals-mayim-achronim-mezuzah-for-a-beis-medrash-kiddusha-rabba-waiting-for-the-mevarech-to-drink/ Rav Schachter (Brachot Shiur 91 min 10)] said that the minhag is not to say it at all but it isn’t right. Gesher Hachaim 1:20:2:12 p. 173 writes that it isn't the minhag today to recite this bracha. </ref> | # In a mourner's house, the mourner and others eating with him<ref>Mishna Brurah 189:6</ref>, in the fourth bracha of Birkat Hamazon say a different text than the usual one. The text is ברוך אתה ה' אלוהינו מלך העולם האל אבינו מלכנו בוראנו גואלנו (רוענו רועה ישראל הטוב והמטיב לכל אל שבכל יום ויום הוא הטיב הוא מטיב הוא ייטיב לנו) [קדשנו קדוש יעקב] המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק לוקח במשפט<ref>Tosfot Brachot 46b s.v. mar quotes the Bahag who said that you shouldn’t say loke’ach nefashot bmishpat since sometimes people die without sin. However, Tosfot argues. Rabbenu Yonah (Brachot 34b s.v. petach) explains that even though sometimes people die without sin we mean that Hashem’s justice is fair in all cases. Bet Hillel 379:1 says that we mean that usually people die because of sin. Shulchan Aruch YD 379:1 holds like Tosfot.</ref> ושליט בעולמו לעשות בו כרצונו כי כל דרכיו משפט שהכל שלו ואנחנו עמו ועבדיו ובכל אנחנו חייבים להודות לו ולברכו גודר פרצות בישראל הוא יגדור את הפרצה הזאת בישראל לחיים.<ref>Gemara Brachot 46b, Rambam Brachot 2:8, Shulchan Aruch YD 379:1, Shulchan Aruch OC 189:2. Shach 379:1 adds the phrase in parenthesis and the Shulchan Aruch has the words in the brackets. Mishna Brurah 189:7 mentions both practices.</ref> Many have the practice not to say it but the better minhag is to say it.<ref> [https://www.yutorah.org/sidebar/lecture.cfm/898472/rabbi-hershel-schachter/berachos-91-birkas-aveilim-persian-meals-mayim-achronim-mezuzah-for-a-beis-medrash-kiddusha-rabba-waiting-for-the-mevarech-to-drink/ Rav Schachter (Brachot Shiur 91 min 10)] said that the minhag is not to say it at all but it isn’t right. Gesher Hachaim 1:20:2:12 p. 173 writes that it isn't the minhag today to recite this bracha. </ref> Some say that it is only said with a zimmun of 10 but the halacha is that it can really be said by an individual.<ref>Nitai Gavriel 1:100:2 p. 527 writes that the minhag not to say it is because of the opinion of Tosfot that it is only said when there is a zimun of ten but the halacha really is that it can be said by an individual.</ref> | ||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
[[Category:Mourning]] | [[Category:Mourning]] | ||
