Onen: Difference between revisions
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==Aninus on Shabbos or Yom Tov== | ==Aninus on Shabbos or Yom Tov== | ||
# The generally accepted pesak is that there is no aninus on Shabbos or Yom Tov,<ref>Shulchan Aruch Y.D. 341:1 based upon the Rosh</ref> and so an onen still performs all the usual mitzvos and brachos, including going to shul, on Shabbos or Yom Tov.<ref>Against what is written in the Yerushalmi Brachos 3:1. The Shulchan Aruch paskens that this is true if the onen is not doing anything at all to get ready for the burial on Shabbos or Yom Tov. If the onen is preparing for the burial on Shabbos or Yom Tov in a manner that is permitted, then the Shulchan Aruch writes that such a person would be a full onen even on Shabbos. Regarding Yom Tov Sheni of the diaspora, see Igros Moshe O.C. 3:76 who insists that today burials should not be performed on Yom Tov Sheni even by non-Jews.</ref> | # The generally accepted pesak is that there is no aninus on Shabbos or Yom Tov,<ref>Shulchan Aruch Y.D. 341:1 based upon the Rosh</ref> and so an onen still performs all the usual mitzvos and brachos, including going to shul, on Shabbos or Yom Tov.<ref>Against what is written in the Yerushalmi Brachos 3:1. The Shulchan Aruch paskens that this is true if the onen is not doing anything at all to get ready for the burial on Shabbos or Yom Tov. If the onen is preparing for the burial on Shabbos or Yom Tov in a manner that is permitted, then the Shulchan Aruch writes that such a person would be a full onen even on Shabbos. Regarding Yom Tov Sheni of the diaspora, see Igros Moshe O.C. 3:76 who insists that today burials should not be performed on Yom Tov Sheni even by non-Jews.</ref> | ||
# On Shabbos, therefore, the onen is permitted (but not necessarily obligated)<ref>Rama Y.D. 341:1 and Shach 341:7 indicate that there is no obligation to eat meat or drink wine on Shabbos for anyone. However, based upon the Shulchan Aruch O.C. 242:1 and 250:2, the Badei Hashulchan 341:41 believes that someone who can afford to eat meat on Shabbos must do so, and this includes an onen. [Perhaps, because an onen is in a state of mental distress and might be uncomfortable eating meat, he can be described as השעה דחוקה לו as discussed in Shulchan Aruch O.C. 242:2, which would permit him to forgo eating meat on Shabbos]</ref> to eat meat and drink wine. On Yom Tov, however, according to many poskim an onen is obligated eat meat and drink wine.<ref>Pitchei Teshuva Y.D. 341:13 citing the [ | # On Shabbos, therefore, the onen is permitted (but not necessarily obligated)<ref>Rama Y.D. 341:1 and Shach 341:7 indicate that there is no obligation to eat meat or drink wine on Shabbos for anyone. However, based upon the Shulchan Aruch O.C. 242:1 and 250:2, the Badei Hashulchan 341:41 believes that someone who can afford to eat meat on Shabbos must do so, and this includes an onen. [Perhaps, because an onen is in a state of mental distress and might be uncomfortable eating meat, he can be described as השעה דחוקה לו as discussed in Shulchan Aruch O.C. 242:2, which would permit him to forgo eating meat on Shabbos]</ref> to eat meat and drink wine. On Yom Tov, however, according to many poskim an onen is obligated eat meat and drink wine.<ref>Pitchei Teshuva Y.D. 341:13 citing the [http://www.hebrewbooks.org/pdfpager.aspx?req=746&st=&pgnum=394 Shav Hakohen 95]. cf. Shaarei Teshuvah 241:13. See Orach Chaim 696:7 regarding one whose relative died on Purim.</ref> | ||
# However, tashmish hamittah is prohibited for the onen even on Shabbos or Yom Tov.<ref>Moed Kattan 18a. Rabbeinu Yonah (on Rif Brachos 10b) writes that this is because it shows an excessive sense of frivolity, and Ramban (Torah HaAdam pg. 73 in Chavel edition) writes that the reason is because of כבוד המת, one must still show deference to the deceased.</ref> | # However, tashmish hamittah is prohibited for the onen even on Shabbos or Yom Tov.<ref>Moed Kattan 18a. Rabbeinu Yonah (on Rif Brachos 10b) writes that this is because it shows an excessive sense of frivolity, and Ramban (Torah HaAdam pg. 73 in Chavel edition) writes that the reason is because of כבוד המת, one must still show deference to the deceased.</ref> | ||
# Poskim dispute whether an onen is permitted to study Torah on Shabbos<ref>Dagul Mervavah to Magen Avraham O.C. 548:8 believes that it is permitted, but Rebbi Akiva Eiger to Y.D. 341:1 writes that it is prohibited. Badei Hashulchan 399:15 writes that it is permitted for an onen to study Torah on Yom Tov but not on Shabbos, like an avel.</ref> can be called to the Torah<ref>Rebbi Akiva Eiger to Y.D. 241:1 writes that because the Shulchan Aruch paskens in Y.D. 400:1 that an avel is prohibited from learning Torah on Shabbos, an avel and onen should therefore not be given an aliyah. </ref> or, if he is a kohen, perform [[Birkat Cohanim]].<ref>Mishnah Berurah O.C. 128:148 writes that ideally he should not perform birkat Kohanim, but if he was called up to do so, there is a dispute whether or not he should.</ref> | # Poskim dispute whether an onen is permitted to study Torah on Shabbos<ref>Dagul Mervavah to Magen Avraham O.C. 548:8 believes that it is permitted, but Rebbi Akiva Eiger to Y.D. 341:1 writes that it is prohibited. Badei Hashulchan 399:15 writes that it is permitted for an onen to study Torah on Yom Tov but not on Shabbos, like an avel.</ref> can be called to the Torah<ref>Rebbi Akiva Eiger to Y.D. 241:1 writes that because the Shulchan Aruch paskens in Y.D. 400:1 that an avel is prohibited from learning Torah on Shabbos, an avel and onen should therefore not be given an aliyah. </ref> or, if he is a kohen, perform [[Birkat Cohanim]].<ref>Mishnah Berurah O.C. 128:148 writes that ideally he should not perform birkat Kohanim, but if he was called up to do so, there is a dispute whether or not he should.</ref> | ||
