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Onen (אונן) Between Death and Burial (04) – Understanding the Apparent Contradiction of the Shulchan Aruch

Onen (אונן) Between Death and Burial (04) – Understanding the Apparent Contradiction of the Shulchan Aruch

Let us briefly review the three approaches to the nature of the exemption of the onen that are found in the Shulchan Aruch.

1) In Orach Chayyim 71:1, Rav Yosef Karo says that the onen is exempt and prohibited when directly involved with burial preparations. However, if there are people to care for the physical needs, we do not stop the onen from performing Mitzvot (“exempt but permitted”). This is the approach of R. Yitzchak quoted in Tosafot on the page (Berachot 23b s.v. v’ein mevarvhin alav and Or Zarua Section 2, Hilkhot Aveilut siman 417) as well as referred to by the Rosh (Berachot 3:1 & Moed Katan 3:54).

2) The first position brought anonymously in Yoreh Deah 341:1 is that the onen is exempt from all positive Mitzvot but is permitted to perform them. This is the opinion of Rashi (Berachot 17b s.v. vi-ein mevarech) and Rambam (Rambam Hilkhot Avel 4:6 and Hilkhot Kriyat Shema 4:7).

3) The second approach in Yoreh Deah 341:1, introduced with the phrase “יש אומרים – some say”, is that the onen is exempt and prohibited from performing all positive Mitzvot. This is the majority position of Tosafot (Berachot 17b s.v. vi-ein mevarech), Ra”ah (Berachot 16b s.v. mi she-meito mutal) Rosh (Berachot 3:1) and Talmidei Rabbeinu Yona (Rif, Berachot page 10b).  …

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Onen (אונן) Between Death and Burial (03) – Unpacking the Shulchan Aruch

Onen (אונן) Between Death and Burial (03) – Unpacking the Shulchan Aruch

We are faced with a complex passage of the Yerushalmi and a three way debate of the Medieval commentators regarding how to understand the exemption of the onen – exempt but permitted (פטור ומותר – Rashi & Rambam), exempt and prohibited (פטור ואסור – Tosafot, Ra”ah, Rosh, Rabbeinu Yona, based on the Yerushalmi) or it depends on the situation (R. Yitzchak, Rosh). Let’s see if we can make sense of two seifim of the Shulchan Aruch – one in the laws of mourning and one in the laws of Shema. 

Here is how Rabbi Yosef Karo codifies this law in the context of the laws of mourning:

Shulchan Aruch, Yoreh Deah, Hil. Aveilut 351:1

[A] And the [onen] is exempt from all the [positive] Mitzvot of the Torah. 

[B] And even if he does not need to be involved with the needs of the one who passed because there are others who will take care of those needs [he is exempt]. 

[C] And some people say that even if the onen wanted to be stringent on him or herself and make blessings or answer amen after the blessings of another, he is not permitted.

[D] (and see Orach Chayyim siman 71).

שולחן ערוך יורה דעה הלכות אבילות סימן שמא סעיף א

[א] ופטור מכל מצות האמורות בתורה. 

[ב] ואפילו אם אינו צריך לעסוק בצרכי המת, כגון שיש לו אחרים שעוסקים בשבילו. 

[ג] וי”א שאפילו אם ירצה להחמיר על עצמו לברך או לענות אמן אחר המברכין, אינו רשאי 

[ד] (ועיין בא”ח סי’ ע”א). 

In section [C], Rav Yosef Karo clearly refers to the position that the onen is exempt and forbidden from positive Mitzvot (Tosafot). When we read section [B] in light of section [C], it appears that the first anonymous position is that of Rashi and Rambam: that the onen is exempt and also permitted to fulfill positive commandments. This approach understands exemption and permission to apply whether or not the onen is required to be physically involved with the needs of one who has passed. To be clear, the implication of this reading is that even if the onen has no one to assist with the needs of the one who has passed, they are still permitted to fulfill Mitzvot if they are interested in doing so. …

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Onen (אונן) Between Death and Burial (02) – The Yerushalmi that Drives the Halakhic Discourse

Onen (אונן) Between Death and Burial (02) – The Yerushalmi that Drives the Halakhic Discourse

There are times when a specific passage in the Talmud Yerushalmi gets pulled into the flow of Halakha and sets the tone for the subsequent discourse. In the case of the onen there is a powerful sugya from the Yerushalmi that is brought by the Tosafot1and ultimately defines the parameters of the Halakhic conversation. Because of the importance of this text, we will analyze it piece by piece.

We begin with a simple drasha that removes the onen from the category of Mitzvot:

תלמוד ירושלמי (וילנא) מסכת ברכות פרק ג

א”ר בון כתיב לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ (דברים טז:ג) 

ימים שאת עוסק בהן בחיים ולא ימים שאת עוסק בהן במתים.

Yerushalmi, Berachot 3

Rebbi said, “It is written in order that you remember the day of the Exodus from Egypt all the days of your life (Devarim 16:3) –

Days when you are involved with life, and not days in which you are involved with death.

This Midrash makes a blanket statement that only days that are filled with life are meant to be days of Mitzvot. However, days in which a person is, “עוסק בהן במתים – involved with those who are dead” are simply not days to do Mitzvot. This is a strong statement about the nature of a life imbued with Mitzvot.   …

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Onen (אונן) Between Death and Burial (01) – Exempt and Permitted or Exempt and Forbidden?

Onen (אונן) Between Death and Burial (01) – Exempt and Permitted or Exempt and Forbidden?

The category known as the Onen (אונן) describes the mourner between the time of passing and burial. This word actually refers to a Biblical verse1that is recited by Israelite pilgrims to the Beit ha-Mikdash when bringing their ma’aser to the Temple. This verse is used to teach us that an Onen may not eat kodshim (the holy food of the Temple)2. 

The correct phrase that describes a person between the passing and burial of a loved one today – when sadly we no longer have the Beit ha-Mikdash – is מיתו מוטל לפניו (lit. The dead person is lying  before him). This is how the third chapter of the Mishna of Berachot opens:

מסכת ברכות פרק ג משנה א (דף יז:)

מי שמתו מוטל לפניו פטור מק”ש ומן התפלה ומן התפילין ומכל מצות האמורות בתורה

Mishna, Berachot 3:1 (17b)

One whose dead lies before them is exempt from the reading of the Shema, from Tefila and from Tefilin and from all [positive] commandments recorded in the Torah. …

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