יורה דעה שמ״אYoreh De'ah 341

Se’if 1א׳

מִי שֶׁמֵּת לוֹ מֵת שֶׁהוּא חַיָּב לְהִתְאַבֵּל עָלָיו, קֹדֶם קְבוּרָה אוֹכֵל בְּבַיִת אַחֵר. אֵין לוֹ בַּיִת אַחֵר, אוֹכֵל בְּבֵית חֲבֵרוֹ. אֵין בַּיִת לַחֲבֵרוֹ, עוֹשֶׂה לוֹ מְחִצָּה וְאוֹכֵל; וַאֲפִלּוּ מְחִצָּה שֶׁל סָדִין סָגֵי, אִם תָּקַע שׁוּלֵי הַסָדִין בְּעִנְיָן שֶׁאֵינוֹ נִטָּל בָּרוּחַ. וְאִם אֵין לוֹ דָּבָר לַעֲשׂוֹת מְחִצָּה, מַחֲזִיר פָּנָיו וְאוֹכֵל. וּבֵין כָּךְ וּבֵין כָּךְ, וַאֲפִלּוּ הוּא בְּעִיר אַחֶרֶת, אֵינוֹ מֵסֵב וְאוֹכֵל, וְאֵינוֹ אוֹכֵל בָּשָׂר וְאֵינוֹ שׁוֹתֶה יַיִן, וְאֵינוֹ מְבָרֵךְ בִּרְכַּת הַמּוֹצִיא וְלֹא בִּרְכַּת הַמָּזוֹן, וְאֵין מְבָרְכִים עָלָיו וְלֹא מְזַמְּנִין עָלָיו, אֲפִלּוּ אִם אוֹכֵל עִם אֲחֵרִים שֶׁמְּבָרְכִים, לֹא יַעֲנֶה אַחֲרֵיהֶם אָמֵן. וּפָטוּר מִכָּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה, וַאֲפִלּוּ אִם אֵינוֹ צָרִיךְ לַעֲסֹק בְּצָרְכֵי הַמֵּת, כְּגוֹן שֶׁיֵּשׁ לוֹ אֲחֵרִים שֶׁעוֹסְקִים בִּשְׁבִילוֹ. וְיֵשׁ אוֹמְרִים שֶׁאֲפִלּוּ אִם יִרְצֶה לְהַחְמִיר עַל עַצְמוֹ לְבָרֵךְ אוֹ לַעֲנוֹת אָמֵן אַחַר הַמְּבָרְכִין, אֵינוֹ רַשַּׁאי וְעַיֵּן בא"ח סי' ע"א. וּבְשַׁבָּת וְיוֹם טוֹב, אוֹכֵל בָּשָׂר וְשׁוֹתֶה יַיִן, אִם יִרְצֶה (רַבֵּנוּ יוֹנָה פ' מִי שֶׁמֵּתוֹ). וּמְבָרֵךְ, וְחַיָּב בְּכָל הַמִּצְוֹת, חוּץ מִתַּשְׁמִישׁ הַמִּטָּה שֶׁאָסוּר בּוֹ. וּמֻתָּר לֵילֵךְ לְבֵית הַכְּנֶסֶת בְּשַׁבָּת, וְאַף בְּחֹל אֵין בּוֹ אִסּוּר, רַק מֵאַחַר שֶׁאָסוּר לְהִתְפַּלֵּל, מַה יַּעֲשֶׂה שָׁם (כָּל בּוֹ) וְאִם צָרִיךְ לְהַחְשִׁיךְ עַל הַתְּחוּם כְּדֵי לַעֲסֹק בְּצָרְכֵי הַמֵּת, חָל עָלָיו אֲנִינוּת לֵיאָסֵר בְּכֻלָּן מִשָּׁעָה שֶׁמַּתְחִיל לָלֶכֶת כְּדֵי לְהַחְשִׁיךְ עַל הַתְּחוּם. וְאִם רוֹצֶה לְקָבְרוֹ בְּיוֹם טוֹב רִאשׁוֹן עַל יְדֵי עֲמָמִין, אָסוּר בְּכֻלָּן. וְכָל שֶׁכֵּן בְּיוֹם טוֹב שֵׁנִי, שֶׁהוּא בְּעַצְמוֹ יָכוֹל לְקָבְרוֹ, שֶׁחָלוּ עָלָיו כָּל דִּינֵי אֲנִינוּת. יֵשׁ אוֹמְרִים דְּתַלְמִיד עַל רַבּוֹ מֻבְהָק אָסוּר לֶאֱכֹל בָּשָׂר וְיַיִן כָּל זְמַן שֶׁמֻּטָּל לִפְנֵיהֶם (הַגָּהוֹת אֲשֵׁרִי פ' א"מ).

A bereavement occurs for him (i.e., one of the seven relatives) is required to be in mourning for him, before the burial, one must eat in another house. If he does not have another house, he eats in his friend’s home. If there is no friend’s house, make a partition and eat; and even if the partition is a double sheet, as long as it’s secured so that it doesn’t blow in thethis pers wind. And if he doesn’t have something to make a partition, he should turn his face and eat. And whatever he does, he does. And if he is in another city, he does not need to recline and eat; do not eat meat and do not drink wine, and do not say the motzi blessing nor the birkat hamazon, and do not bless him and do not invite him, even if the food is with others who do bless, do not invite others with an “amen. It is permitted of all the stated mitzvot in the Torah, even if you do not need to engage in the needs of the dead, such as that he will have others that engage for him. And some say that even if the person in mourning wants to do the mitzvot anyway, it is forbidden from him. And on Shabbat and Yom Tov, eat meat and drink wine, if you want to (our teacher Yonah). And if one blesses, he is obligated for all of the mitzvot except for intercourse which is forbidden from him. Isserlis: You can go to synagogue on Shabbat, and even on other days, there is no prohibition against it, only that it is prohibited to pray. If he needs to spend the night, in order to engage in the means of the dead, aninut is incumbent upon him from the time he begins to go in order to pass the dark time. If he wants to bury the deceased on Yom Tov, by means of Gentiles (i.e., because we can’t), it is forbidden through that time. And all the more so on the second day of Yom Tov that he can bury the person himself, but the rules of aninut will be incumbent upon him. Some say that this category applies to a student and his rabbi.

Se’if 2ב׳

מִי שֶׁמֵּת לוֹ מֵת, יֹאכַל בְּמוֹצָאֵי שַׁבָּת בְּלֹא הַבְדָּלָה, וְלֹא יִתְפַּלֵּל, וְלֹא בַּבֹּקֶר קֹדֶם קְבוּרָה, וּלְאַחַר קְבוּרָה יִתְפַּלֵּל תְּפִלַּת שַׁחֲרִית, אִם לֹא עָבַר זְמַנָּהּ. אֲבָל תְּפִלַּת הָעֶרֶב לֹא יִתְפַּלֵּל, שֶׁכְּבָר עָבַר זְמַנָּהּ. וְלֹא דָּמִי לְשָׁכַח וְלֹא הִתְפַּלֵּל עַרְבִית שֶׁמִּתְפַּלֵּל שַׁחֲרִית שְׁתַּיִם, כֵּיוָן שֶׁבַּלַּיְלָה לֹא הָיָה חַיָּב לְהִתְפַּלֵּל. וּלְעִנְיַן הַהַבְדָּלָה, יַבְדִּיל אַחַר שֶׁיִּקָּבֵר הַמֵּת (מהר"מ וּמָרְדְּכַי והג"מ).

One who suffered a bereavement on the Sabbath,26Tur reports this ruling on the authority of his fater Asheri who suffered a bereavement on the Sabbath. This applies to near-of-kin for whom one is dutibound to observe mourning rites. may eat on the night following the Sabbath without reciting the Habdalah,27 Glos. nor the evening or the morning Tefillah prior to burial; and after burial, one should recite the morning Tefillah if its prescribed time limit has not lapsed;28M.Abr. to O.Ḥ. § 71 n. 1 states that if the burial takes place in the forenoon, as soon as they commence to inter the corpse, one should read the Shema and recite the morning Tefillah. but the [preceding] evening Tefillah one should not recite, since its prescribed time limit has already lapsed;29And on the preceding night he was entirely exempt therefrom. This is applicable only to a case where one suffered a loss on the Sabbath before the night set in, so that the obligation of reciting the evening Tefillah never took effect. If, however, the loss was sustained after the night had already set in, in which case the obligation of reciting the evening Tefillah had already taken effect prior to the occurrence of death, one must recite the morning Tefillah twice — D.Merb. P.Tesh. for further comments. and this is not similar to the case of one who forgot to recite the evening Tefillah, who may recite the morning Tefillah twice,30 O.Ḥ §. 108, since he was not dutibound to recite the Tefillah during the [previous] night.31Derisha holds that similarly one who occupies himself with communal needs which interfere with the prescribed time to pray is exempt from a complementary Tefillah at the following service (v. previous note). For in both cases, viz., in the case of the sustained loss mentioned above, and in the case of preoccupation with communal needs, there is unavoidable interference. TaZ opposes this and makes the following distinction between the two cases : In the case of a sustained loss the interference is a result, not of the individual’s incapacity to recite prayers, but rather of external circumstances, namely, the Aninuth which exempts him. Under such conditions one is not required to recite a complementary prayer at the following service. But in the case of preoccupation with communal needs, the individual proper is busily engaged. Hence, he is dutibound to make up the prayer when he becomes free. Nek. Hak. refutes TaZ and agrees with Derisha, by showing that both cases are on an equal footing insofar as in both instances the individual is legally exempt on the principle that, ‘One who is engaged in a religious act is exempt from other religious duties’ (Suk. 25a). When, however, the person is legally not exempt, but there it an unavoidable interference, the Tefillah is temporarily suspended until the following service at which time a complementary prayer is said. With respect to the Habdalah, one should recite [it] after the corpse is buried.32R. Meir of Rothenberg; Mord. and Hag. Maim. — G. Pes. 107a: ‘Raba said, the law is that he who has tasted food recites the Habdalah.’ ‘He who did not recite the Habdalah at the termination of the Sabbath proceeds to recite it anytime during the week.’ (ibid.). The words, ‘anytime during the week,’ are explained to mean until after the third day is ended. Cf. ibid., Tosaf. s.v. אמימר and O.Ḥ. § 299, 6. Asheri in his Resp. accepted the ruling which he followed in a similar case (v. supra n. 26). Later in his Decisions, he abandoned this view and accepted the view of R. Judah (ibid. Cf. Tur a.l.) who held that one should not recite the Habdalah after (burial. TaZ infra § 396 who disagrees with both views and advances another explanation. After burial when the Habdalah prayer is recited it is said only over a cup of wine without the fragrant spices and the candle. If the bereavement was sustained on a Festival day, the Habdalah prayer may be said only on the following day after burial, but not as in the case of the Sabbath where the law is that it may be said even until the third day. An Onen who was ignorant of this ruling and recited the Habdalah on the night following the Sabbath is not required to recite it again after burial — P.Tesh. On the question whether an Onen who has a child to be circumcised should perform the circumcision before or after burial, a difference of opinion exists among the Codifiers. RaShaL maintains that the circumcision should be performed first. Isserles (in Resp.) holds that first the burial should be held, for being an Onen he cannot recite the benediction, ‘Blessed art Thou … and commanded us to introduce my son into the covenant of Abraham our father.’ TaZ rules that if possible, the burial should be held in the morning. However, if this is not feasible, the circumcision is performed first and the Sandek recites the benediction, and it matters not whether the circumcision is held during the prescribed time, i.e., on the eight day or later. Ḥatam Sofer accepts RaShaL’s ruling. Bir. Yos. and others agree with TaZ. A Kohen who is an Onen, and there is no other Kohen available, may officiate at the redemption of a firstborn. The benediction over the wine is recited by another person.

Se’if 3ג׳

מָקוֹם שֶׁנּוֹהֲגִים שֶׁכַּתָּפִים מְיֻחָדִים לְהוֹצִיא הַמֵּת, וּלְאַחַר שֶׁנִּתְעַסְקוּ הַקְּרוֹבִים בְּצָרְכֵי הַקְּבוּרָה יִמְסְרוּהוּ לָהֶם וְהֵם יִקְבְּרוּהוּ, מִשֶּׁמְּסָרוּהוּ לָהֶם, מֻתָּרִים הַקְּרוֹבִים בְּבָשָׂר וְיַיִן, אֲפִלּוּ קֹדֶם שֶׁהוֹצִיאוּהוּ מֵהַבַּיִת, שֶׁשּׁוּב אֵינוֹ מֻטָּל עֲלֵיהֶם. הַגָּה: מָקוֹם שֶׁנּוֹשְׂאִין הַמֵּת מֵעִיר לְעִיר, אִם מָקוֹם קָרוֹב הוּא הָוֵי כְּאִלּוּ מֻטָּל לְפָנָיו. אֲבָל אִם הוּא מָקוֹם רָחוֹק, כְּגוֹן מַהֲלַךְ שֵׁנִי יָמִים, מֻתָּר עַד שֶׁיָּבוֹאוּ לְעִיר קְבוּרָתוֹ (רַבֵּנוּ יוֹנָה פ' מִי שֶׁמֵּתוֹ).

[In] a locality where it is the accepted practice that pall-bearers are apointed to take out the corpse [for burial], and after the near-of-kin attend to the burial needs, they give him33The corpse. over to them34The appointed pall-bearers. and they bury him, — [the law is] that as soon as they35The near-of-kin. gave him over to them,34The appointed pall-bearers. the near-of-kin are permitted to [eat] meat and [drink] wine,36Y.Ber. III, 1(6a); Y.M.K. III, 5(82b); Ber. 18a, Tosaf. s.v. ואינו; Yad, Ebel III, 6; N in T.H. Nodah Bihudah writes that the near-of-kin are likewise required to read the Shema and to recite the Tefillah as well as the observance of other precepts. Cf. also D.Merb. a.l. However, since it is customary in our localities for the near-of-kin to be present at the burial in any case, the law is that although the burial arrangements were completed by others, the Shema and the Tefillah should be said after burial — P.Tesh. even before they take him out of the house,37Although the laws of mourning have not yet taken effect — ShaK. since the [burial] no longer rests upon them.35The near-of-kin. [In] a locality where the corpse is borne from one city to another [for burial], if it is a near place, it is as though he33The corpse. lies before him;35The near-of-kin. but if it is a distant place, e.g., a journeying distance of two days, it is permissible [for the near-of-kin to eat meat and drink wine] until they arrive at the city where the burial [will take place].38R. Jonah, Ber. III — G.