8. Doing Mitzvos/Learning Torah/Davening/Blessings:

A. Mitzvos; Tefillin:

Positive commands:[1] An Onen is exempt from fulfilling any of the positive commands in the Torah.[2] Furthermore, even if the Onen desires to be stringent upon himself and fulfill the command, it is Rabbinically forbidden for him to do so.[3]

Negative commands: An Onen is obligated to guard all negative commands.[4] This applies whether the negative commands are Biblical or Rabbinical.[5]

Tefillin:[6] It is forbidden for an Onen to wear Tefillin throughout his Aninus period. [Furthermore, even if one is not Halachically defined as an Onen prior to the burial[7], he may not wear Tefillin prior to beginning the Shiva.[8]] 

Q&A Is an Onen to wear Tzitzis?[9] An Onen is to wear a Tallis Katan without a blessing.   Is an Onen obligated in the Mitzvah of Mezuzah? Must he replace a Mezuzah that fell?[10] An Onen is exempt from the Mitzvah of Mezuzah, and hence if the Mezuzah of his door fell, he is not obligated to replace it. Nonetheless, the other family members who are not within the status of an Onen are obligated to return it.   Is an Onen obligated to perform Bedikas Chameitz? An Onen is exempt from checking for Chametz and is thus to have another person do so for him.[11] He is to acquire his Chametz to another Jew, and that Jew is to consequently search the house for Chametz with a blessing.[12]   Is an Onen obligated to burn the Chametz on Erev Pesach? Some Poskim[13] rule an Onen is not obligated in destroying his Chametz before Pesach. Other Poskim[14] however rule he is obligated to do so.   Is an Onen obligated to recite Sefiras Haomer?[15] An Onen is exempt from Sefiras Haomer until after the burial.[16] Nevertheless, if not counting will cause him to lose the ability to say a blessing on the coming nights [i.e. he is an Onen for a couple of days], he is to count without a blessing during his Aninus, and may then continue to count with a blessing on the later nights after the burial. If the burial will take place during the day: In the event that one became an Onen at night, prior to counting Sefira, and the burial will only be taking place the next day, some Poskim[17] rule he is not to count at night, but is rather to count the next day, after the burial, without a blessing. [Seemingly however, in such a situation, it is best to count at night without a blessing, and then count again the next day, after the burial, without a blessing. [18]] May an Onen recite Kiddush Levana? No. If, however, this is the last opportunity to sanctify the moon, some Poskim[19] rule it is permitted to do so if the Onen gave over the funeral preparations to the Chevra Kadisha.[20] However, other Poskim[21] rule it is forbidden to say it even if this is the last opportunity. Practically, the custom follows the latter opinion.[22] Nonetheless, one who desires to be stringent upon himself to say it is to contact a Rav.[23] See Chapter 18 Halacha 8 regarding Kiddush Levana!

B. Davening:

Shema and Davening:[24] The Onen is exempt from reading the Shema [in morning or evening[25]] and is exempt from Davening. Furthermore, even if the Onen desires to be stringent upon himself and read Shema, it is Rabbinically forbidden for him to do so.[26]

Minyan:[27] An Onen is unable to join a Minyan for its count of ten men, and hence there needs to be ten men in addition to the Onen for a Minyan to be held. [Seemingly, however, according to the Chabad custom for the son to recite Kaddish during Aninus, the son of the deceased can count for a Minyan for the saying of Kaddish.[28] During the times that Aninus is suspended, or nullified, prior to burial, such as on Shabbos, the Onen joins the Minyan.[29]]

Q&A If one discovered the death while in the midst of Shema, or Shemoneh Esrei, or Birchas Hamazon, is he to finish the prayer? Some Poskim[30] rule he is to finish the prayer. Other Poskim[31] however rule that in Shemoneh Esrei, or Birchas Hamazon, he is to finish that blessing, and then stop and not continue any further. Other Poskim[32] rule he is to stop and not conclude even that blessing. Practically, one may choose to follow either opinion.[33] If he is holding prior to Shemoneh Esrei, he is not to begin the prayer.[34] If he is holding in the midst of Pesukei Dezimra, he is to read until after Yishtabach.[35] Should a relative be told of the death if he has not yet Davened?[36]  If there are other relatives that are dealing with the burial needs, it is better to wait until after he Davens to inform him. [If, however, he is a son of the deceased and will be saying Kaddish, seemingly he is to be informed immediately.[37]] May an Onen who has a Yahrzeit for a parent during his state of Aninus, Daven and say Kaddish? It is permitted for him to say Kaddish.[38] He however is not allowed to Daven.[39] Saying Tehillim: It is permitted for people to read Tehillim near the corpse.[40]  Tehillim may be read even at night, prior to midnight.[41] Some Poskim[42] rule it is even permitted for the Onen to recite Tehillim on behalf of the deceased while he is in the presence of the deceased and acting as a Shomer. Other Poskim[43], however, rule it is forbidden for the Onen to recite Tehillim.

 

C. Reciting Kaddish:[44]

A son who is an Onen after the passing of his father [or mother[45]] may go to Shul and say Kaddish on behalf of his father [or mother].[46] [Practically, so is the Chabad custom.[47] The Rebbe said Kaddish while he was an Onen for his mother, Rebbetzin Chana, and his wife, Rebbetzin Chayah Mushka.[48] He is to go to Shul and recite Kaddish Yasom and Kaddish Derabanon, although is not allowed to pray, or answer Amen, while in a state of Aninus.[49]] A son is to be informed immediately upon the passing of a parent in order so he can begin saying Kaddish.[50]

Q&A May an Onen answer Amen to Kaddish? No. Although he may recite Kaddish if he is the son, he may not answer Amen for Kaddish.   May other Aveilim who are not the sons go to Shul to say Kaddish? Yes, if there are no sons who are saying Kaddish.   Should the Onen recite Mishnayos and Kaddish Derabanon? While he may recite Kaddish Derabanon, it is unclear if it is something he should strive to do. In any event, regarding the saying of the Mishnayos, this follows the same law as during Shiva, in whicht we rule that he Avel does not recite Mishnayos after Davening, due to his prohibition against learning Torah. Rather, one Mishnah is read aloud by another person in the Minyan, who is not an Avel [recite the last Mishnah of Mikvaos chapter 7 and the Agadic saying of Rebbe Chanania aloud], which is then followed by Kaddish Derabanan by the mourner.[51] This applies even on Shabbos during the Shiva.[52]

 

D. Blessings:

The Onen does not recite the blessing of Hamotzi prior to eating bread and does not recite Birchas Hamazon after eating bread.[53] He is likewise exempt from reciting all blessings.[54] [He thus does not say a before or after blessing upon eating food.]

Answering Amen:[55] The Onen is exempt from answering Amen to any blessing. Furthermore, even if the Onen desires to be stringent upon himself and answer Amen, it is Rabbinically forbidden for him to do so.[56] [Likewise, it is forbidden for others to answer Amen to his blessings if he transgressed and recited a blessing in his state of Aninus.[57]]

Birchas Hashachar: As stated above, the Onen is exempt from all blessings, including all of Birchas Hashachar. [See Halacha 24A regarding when this exemption applies even after the burial.] The Onen is likewise exempt from reciting Birchas Hatorah, and may learn the permitted parts of Torah without saying the blessing.

Tefilas Haderech:[58] An Onen is exempt from reciting Tefilas Haderech upon travel. [Some Poskim[59] however rule an Onen may recite Tefilas Haderech upon travel, in order to protect him on the road.]

Asher Yatzar:[60] An Onen does not recite Asher Yatzar after using the bathroom.

Baruch Dayan Haemes: The blessing of Baruch Dayan Haemes is recited by an Onen, as explained in chapter 6 Halacha 2!

Shehechiyanu & Hatov Vihameitiv: The blessing of Shehechiyanu and Hatov Vihameitiv may be recited by an Onen in the event that he received an inheritance from the deceased relative, as explained in chapter 6 Halacha 2! Likewise, an Onen may recite the blessing of Shehechiyanu on Shabbos or Yom Tov, such as on a new fruit, or a Mitzvah, as explained in Chapter 18 Halacha 10.[61]

Q&A If one ate prior to the burial, is he to say an after blessing after the burial? See Halacha 24A! Is the Onen to say the blessing said upon seeing a cemetery at the time of the burial?[62] No. The blessing is not recited by the Onen at all, neither before nor after the burial.[63] May an Onen recite Birchas Hachamah?[64] No. May an Onen recite the blessing over thunder or lightning?[65] No. May an Onen recite the blessing of Sheasah Li Neis Bamakom Hazeh upon passing by an area where a miracle occurred to him?[66] Yes.

E. Zimun:[67]

An Onen who ate a meal together with non-mourners, cannot join them for a Zimun when they recite Birchas Hamazon.

F. Washing hands:

Washing hands upon awakening in the morning:[68] The Onen is to wash his hands in the morning after awakening in the normal fashion. Nevertheless, a blessing is not recited over this washing.

Prior to eating bread:[69] The Onen is to wash his hands prior to eating bread in the normal fashion.[70] Nevertheless, a blessing is not recited over this washing.

Mayim Achronim:[71] After concluding a meal that contains bread, the Onen is to wash his hands for Mayim Achronim in the normal fashion, [although without reciting any of the verses of Birchas Hamazon].

After bathroom:[72] After using the bathroom, the Onen is to wash his hands in the normal fashion, [although without reciting Asher Yatzar].

G. Learning Torah:

Learning Torah:[73] An Onen may not learn Torah, just as is the law by a mourner during Shiva. [See Chapter 19 Halacha 15 for further details on this matter, and as to what sections of Torah are forbidden. An Onen may study the laws of Aninus and mourning, and other permitted subjects, even though he did not recite the blessing over Torah study.[74] The Onen is not to delve too deeply into the laws, and is only to study that which is necessary for him to know the laws of what to do.[75] The Onen is not to learn even the permitted sections of Torah in a way that delays him from dealing with the needs of the corpse.[76]]

Hesped:[77] It is permitted for an Onen to recite a eulogy on behalf of the deceased. He may include words of Torah in his eulogy.

H. Aliyah:[78]

An Onen may not be called to the Torah even on Shabbos, just as is the law by a mourner during Shiva. [See Chapter 18 Halacha 5C for further details on this matter.]

 ________________________________

[1] Admur 71:1; Michaber Y.D. 341:1; Mishneh Brachos 17b; Michaber O.C. 71:1 regarding Shema

[2] The reason: As one who is in the midst of fulfilling a Mitzvah is exempt from other Mitzvos. [Chacham Tzevi 1, brought in Peri Megadim in Pesicha Koleles 2:28; See Rashi Brachos ibid] Alternatively, he is exempt because the verse states “Leman Tizkor Kol Yimei Chayecha” from which we learn that he is only required to fulfill them when he is dealing with life and not when he is dealing with death. [Tosfos Brachos ibid in name of Yerushalmi]

What Mitzvah is fulfilled by being an Onen? An Onen is Biblically obligated to bury the deceased relative and is hence to be involved in this Mitzvah and not other Mitzvos.

[3] Admur ibid; Michaber ibid regarding Shema; Michaber 341:1 in name of Yeish Omrim; Tosfos Brachos ibid based on Yerushalmi Brachos 3:1; Rosh Brachos ibid

The reason: Although it does not take any time to answer Amen, and the needs of the corpse are not delayed in any way due to it, nevertheless, it is Rabbinically forbidden to do so out of respect for the dead, as the Sages required that one’s mind be free to think of the needs of the deceased, and that he should constantly think of them. [Admur ibid; Taz 71:1; Yerushalmi ibid]

Other opinions: Some Poskim rule it is permitted for the Onen to be stringent upon himself to perform Mitzvos, as the entire reason behind the exemption is because one is dealing with one Mitzvah [of burying the dead] is exempt from other Mitzvos, in which case he may choose to be stringent. [See Pnei Baruch Onen 10] 

[4] Chacham Tzevi 1, brought in Pischeiy Teshuvah 341:7; Birkeiy Yosef 341:5, brought in Pischeiy Teshuvah 341:4; Kitzur SHU”A 196:2; See Peri Megadim in Pesicha Koleles 2:28, brought in Pischeiy Teshuvah 341:7, that an Onen is exempt from the Mitzvah of Tashbisu and Baal Yeraeh.

[5] Birkeiy Yosef ibid, brought in Pischeiy Teshuvah ibid

[6] Admur 71:1; Michaber Y.D. 341:1; Mishneh Brachos 17b

[7] See Halacha 2B that according to some Poskim, if the responsibilities have been handed over to the Chevra Kadisha, or one is out of town, especially if he does not plan on attending the funeral, then he is neither an Onen nor an Avel. Practically, however, according to Admur 71:1 the custom is like the stringent opinion, and hence there is never a situation in which a person is not an Onen prior to burial. See there!

[8] M”A 696:16; P”M 71 M”Z 5; Imrei Yosher 1:61; Daas Kedoshim 341:1; Lashon Chachamim; Maharam Shick Y.D. 340; Gesher Hachaim p. 176; Mishneh Halachos 4:144; Nitei Gavriel Aveilus 16:17; Piskeiy Teshuvos 38:6; Response of Rav Y.L. Groner “Regarding Tefillin, I did not hear any directive from the Rebbe on this, however the Elderly Rabbonim Reb Shmuel Levitan, Reb Eliyahu Simpson, Reb Yisroel Jacobson and others said not to put on the Tefillin before burial but afterward’s to put on both Rashi and Rabbeinu Tam”

The Rebbes custom: It is recorded that the Rebbe Rayatz wore Tefillin without a blessing after the passing of his mother on both Sunday and Monday, prior to the funeral taking place on Monday. [Toras Menachem Reshimos Hayoman p. 411] The Rebbe likewise wore Tefillin prior to the funeral of his mother, Rebbetzin Chana, and his wife Rebbetzin Chaya Mushka. [Heard from Rav Y. L. Groner] See Chikrei Minhagim 4:119

Other opinions: Some Poskim rule it is permitted for the relative to wear Tefillin prior to the burial and start of Shiva, while his state of Aninus is suspended. [Elya Raba 696:11 brought in P”M 696 A”A 16 regarding Purim; However see Maharam Shick Y.D. 340 that Purim is an exception to the rule; See Mishneh Halachos 4:144; Nitei Gavriel 82:13]

[9] Nitei Gavriel 16:7

[10] Nitei Gavriel 38:6

[11] Beis Yehuda, brought in Pischeiy Teshuvah 341:6; See Peri Megadim in Pesicha Koleles 2:28, brought in Pischeiy Teshuvah 341:7, that an Onen is exempt from the Mitzvah of Tashbisu and Baal Yeiraeh.

[12] Teshuvah Meahava, brought in Pischeiy Teshuvah 341:6

[13] Peri Megadim in Pesicha Koleles 2:28, brought in Pischeiy Teshuvah 341:7

[14] Chomos Yerushalayim 267, brought in Pischeiy Teshuvah 341:7

[15] Noda Beyehuda O.C. 1:27, brought in Pischeiy Teshuvah 341:6; Gilyon Maharsha 341; Rav Akiva Eiger 489; Biur Halacha 489:8 “Belo Bracha”; Kaf Hachaim 489:86; Chelkas Yaakov 3:65; Piskeiy Teshuvos 489:23; See Divrei Moshe 1:29 that the Saraf of Magalintza asked someone to count on his behalf while he stood and listened without intent to perform the Mitzvah.

Other opinions: Some Poskim rule that one cannot count Sefira during Aninus even if it causes him to lose the blessing for the remainder of Sefira. [Nehar Shalom, brought in Biur Halacha ibid]

[16] See Admur 71:1; Nehar Shalom, brought in Biur Halacha ibid; See however Noda Beyehuda ibid who argues that perhaps an Onen is obligated in Sefira, as it does not take very long to say and does not distract him from the Mitzvah of burial. He uses this argument to allow saying it without a blessing in the event that he may lose the blessing all together for the coming nights.

[17] Biur Halacha ibid in name of Nehar Shalom

[18] See Biur Halacha ibid that perhaps the day counting according to the opinion who allows counting by day, is a mere Tashlumin. Accordingly, it will not help for him to count by day, the next day, even according to their opinion, as if he was exempt at night then he will also be exempt the next day even after the burial. [See Admur 71:1 and Michaber 341:2] Therefore, he should count at night in order not to forfeit the blessing, and then count again the next day after the burial.

[19] 2^nd opinion in Admur 71:1; Sefer Hachaim 71 brought in Daas Torah 71 and Nitei Gavriel ibid

[20] The reason: As it is a Mitzvah Overes, and by a Mitzvah Overes all agree that one may be stringent upon himself to say it.

[21] 1^st opinion in Admur ibid

[22] Admur ibid

[23] See Igros Kodesh 6:103 [brought in Shaareiy Halacha Uminhag Y.D. p. 364 and Shulchan Menachem 5:267] that the Rebbe followed the 2^nd opinion in Admur upon the passing of his brother.

[24] Admur 71:1; Michaber O.C. 71:1; Y.D. 341:2; Mishneh Brachos 17b

[25] Some write that if the burial is taking place the next day then at night, prior to going to sleep, he is obligated to recite Shema and Birchas Hamapil! [Rav SZ”A in Minchas Shlomo 91; Pnei Baruch Onen 9 and Nitei Gavriel 20:3 in name of Rav SZ”A] Seemingly, this follows the opinion that holds “Masruhu Lekatafim” removes one’s state of Aninus, although according to the 2^nd opinion and custom in Admur 71:1, certainly it is not to be recited.

[26] Admur ibid; Michaber ibid regarding Shema; Michaber 341:1 in name of Yeish Omrim; Tosfos Brachos ibid based on Yerushalmi Brachos 3:1; Rosh Brachos ibid; See Shvus Yaakov 1:7, brought in Pischeiy Teshuvah 341:6

The reason: Although it does not take any time to answer Amen, and the needs of the corpse are not delayed in any way due to it, nevertheless it is Rabbinically forbidden to do so out of respect for the dead, as the Sages required that one’s mind be free to think of the needs of the deceased, and that he should constantly think of them. [Admur ibid; Taz 71:1; Yerushalmi ibid]

[27] Implication of Rama 341:1; Kneses Hagedola 55; Peri Chadash 1:18; Shvus Yaakov 2:25; Beir Heiytiv 55:7; Perach Mateh Aaron 1:19, brought in Rav Akiva Eiger 341; Beis Yehuda 45; Magen Giborim 55:9; Shalmei Tzibor p. 176; Toras Chaim Sofer 55:8; Pischeiy Teshuvah 341:14; Gilyon Maharsha 341; P”M 55 A”A 4; M”B 55:24; Darkei Hachaim 2:4; Pnei Baruch Onen 8; Poskim in Nitei Gavriel 17:5 and Piskeiy Teshuvos 55:10 [See there regarding leniencies if the burial was handed to the Chevra Kadisha or the corpse is not in the same city]

Other opinions: Some Poskim rule an Onen does join a Minyan, just like one who is sleeping can join a Minyan. [Chasan Sofer [Matosdorf] 2:18 in name of Birkeiy Yosef; Poskim in Piskeiy Teshuvos 55:10]

[28] Seemingly, according to Admur and other Poskim who rule an Onen may say Kaddish for his parent he may likewise count for the Minyan for Kaddish. Vetzaruch Iyun as the Poskim make no connection with this matter!

[29] Orach Neman 55:9; Piskeiy Teshuvos ibid

[30] Shvus Yaakov 3:67, brought in Pischeiy Teshuvah 341:6; Gilyon Maharsha 341; Chochmas Adam 153:5; Rav Poalim 1:9; Poskim brought in Nitei Gavriel 18:2 footnote 5

[31] Poskim brought in Shaareiy Teshuvah 71:6 and Nitei Gavriel ibid

[32] Poskim brought in Shaareiy Teshuvah 71:6

[33] Nitei Gavriel ibid

[34] Pashut; Nitei Gavriel 18:4

[35] Nitei Gavriel 18:5

[36] Chamudei Daniel, brought in Pischeiy Teshuvah 341:6

[37] See Rama 402:12

[38] See Admur 71:1

[39] See opinions in Pischeiy Teshuvah 341:9

[40] Mavor Yabok Sifsei Rinanos 4:9; Nitei Gavriel 10:8

[41] Nitei Gavriel 21:5 in name of Rav Chaim Falagi

[42] See Chochmas Adam 153:1; Mordechai in name of Ravaya; Pnei Baruch Onen 11; Poskim in Nitei Gavriel 21:3 footnote 3

[43] Aruch Hashulchan 341:10

[44] Admur 71:1 in parentheses [This ruling of Admur is placed in parentheses possibly due to the other opinions mentioned below that argue-Chikrei Halachos 5:50]; Taz 71:2; Misgeres Hashulchan 341; See Lechem Hapanim, brought in Beis Lechem Yehuda 376; The following Poskim agree to this ruling only on Shabbos, or if the Chevra Kadisha has taken over the proceedings of the body: P”M 71 M”Z 2; Chochmas Adam 153:1; M”B 71:7 [however see M”B 559:24]; See Nitei Gavriel chapter 17 for a thorough analysis on this subject

Other rulings of Taz: The Taz in Yoreh Deah 376:4 rules an Onen may not say Kaddish during the weekday and may only do so on Shabbos. The Poskim answer this contradiction by stating it is permitted if the Chevra Kadisha has taken over the proceedings of the burial, and is forbidden if they are yet to do so. [Poskim brought next]

Other opinions: Some Poskim rule an Onen may say Kaddish on Shabbos but not during the week. [Taz Yoreh Deah 376:4; Shvus Yaakov 8; Lechem Hapanim, brought in Beis Lechem Yehuda 376 in defense of Taz that at least on Shabbos it may be said and that so is the custom; Even Shoham 27; Implication of Shaar Ephraim 99; Nachalas Shiva 73; Poskim in Pischeiy Teshuvah 341:14] Other Poskim rule an Onen may say Kaddish during the week if the Chevra Kadisha has already taken over the proceedings of the body, although if the Chevra Kadisha has not taken over the proceedings of the body, then he may not say Kaddish during the week. [Beir Heiytiv 71:4; P”M 71 M”Z 2; Chochmas Adam 153:1; M”B 71:7] Other Poskim rule an Onen is not to say Kaddish at all prior to burial, even on Shabbos, and so is the custom, as the purpose of Kaddish is to save the body from Gehinnom and until burial Gehinnom does not begin. [Nekudos Hakesef on Taz ibid; Chidushei Hagershuni 376 on Taz ibid that the custom is unlike the Taz and that according to the Zohar there is no place to say Kaddish prior to burial; Gilyon Maharsha 376 in name of Teshuvas B”ahag 62; See Lechem Hapanim ibid that that the custom is unlike the Shach and for a defense of the Taz; See Rama 341:1 “It is permitted for an Onen to go to Shul although since it is forbidden for him to Daven there isn’t much for him to do there.” This implies that an Onen does not recite Kaddish.] See Darkei Chesed 21:5 that the Avel may not recite Kaddish until after the burial and one who does so is to be protested, Vetzaruch Iyun Gadol how he omitted all the above opinions, and the opinion of Admur ibid!

Regarding saying Kaddish by the funeral, before burial: Many are accustomed to do so-See Birkeiy Yosef 341:12; Beis Oved; Shalmei Tzibur 178; Pischeiy Teshuvah 341:12; Shvus Yaakov 8; Kaf Hachaim 71:17; Yabia Omer 6:33; Gesher Hachaim p. 114; unlike Darkei Chesed 21:5

[45] See below that the Rebbe said Kaddish for his mother and wife while in Aninus

[46] The reason: Although we rule an Onen may not be stringent to even recite blessings or pray, even if there are others who are dealing with the burial, nevertheless, according to all it is permitted for him to go to Shul to recite Kaddish as this honors one’s father. [ibid] As although the Kaddish only helps remove the father from Gehinnom once he enters it, which is after the burial, nevertheless Kaddish has also other benefits for the soul of the father, as it is for this reason that Kaddish is said on Shabbos altogether, and hence it may be recited prior to the burial as atonement for the soul. [Lechem Hapanim, brought in Beis Lechem Yehuda 376]

[47] Igros Kodesh 3:199; 4:107 [printed in Shulchan Menachem 5:294]; Custom of Rebbe brought in Nitei Gavriel 17:1 [p. 113] and Shulchan Menachem p. 265; Unlike Darkei Chesed 21:5

[48] Shulchan Menachem ibid footnote 21

[49] Pashut; See Nitei Gavriel 55:19

[50] Rama 402:12

[51] See Admur 54:4; Ketzos Hashulchan 16:2; Nitei Gavriel 99 footnote 10-11; See there 99:6 that since the Avel may not listen to the Mishnah, therefore he should say a Mishnah from Moed Katan to himself; This however is not the custom-see Ketzos Hashulchan ibid in name of Chayeh Adam; See also Pnei Baruch 10:35 footnote 79

[52] See Nitei Gavriel 99:8 footnote 18

[53] Michaber 341:1; Moed Katan 23b

[54] Admur 71:1

Other opinions: Some Rishonim rule an Onen is obligated in blessings. Some Poskim conclude based on this that an Onen is to think the blessing in his mind. [See Nitei Gavriel 16:6 footnote 7]

[55] Admur 71:1; Michaber 341:1 regarding answering Amen for blessings in Birchas Hamazon; Yerushalmi Brachos 3:1

[56] Admur ibid; Michaber 341:1 in name of Yeish Omrim; Tosfos Brachos ibid based on Yerushalmi Brachos 3:1; Rosh Brachos ibid

The reason: Although it does not take any time to answer Amen, and the needs of the corpse are not delayed in any way due to it, nevertheless it is Rabbinically forbidden to do so out of respect for the dead, as the Sages required that one’s mind be free to think of the needs of the deceased, and that he should constantly think of them. [Admur ibid; Taz 71:1; Yerushalmi ibid]

[57] Tosfos Moed Katan 23b in name of Miseches Semaos 6; Pnei Baruch Onen 8

[58] See Nitei Gavriel 20:6

[59] See Sefer Temimei Derech p 28a

[60] See Aruch Hashulchan 341:10; Nitei Gavriel 20:1

[61] Har tzevi 116; Nitei Gavriel 38:6

[62] Kaf Hachaim 224:37 in name of Ashel Avraham; Pnei Baruch Onen 12; Poskim in Nitei Gavriel 73:1 footnote 5

Other customs: See other customs brought in Nitei Gavriel ibid.

[63] The reason: As before the burial the Onen is exempt from all Mitzvos and after the burial, since he was exempt at the original sighting, he remains exempt afterwards as well. [Poskim ibid]

[64] Sdei Chemed Brachos 2:18; Piskeiy Teshuvos 229:6

[65] Minchas Shlomo 91:25; Nitei Gavriel 38:8

[66] Chaim Bayad 122; Midrash Tanchuma Parshas Vayechi that so did Yosef on the journey to bury his father; Nitei Gavriel 20:6

[67] Michaber 341:1

[68] Kitzur SHU”A 196:2; Shlamei Tzibur p. 189b

[69] Mahariy Alfandri, brought in Rav Akiva Eiger 341; Birkeiy Yosef 341:5, Chamudei Daniel and Michtam Ledavid 52, brought in Birkeiy Yosef and Pischeiy Teshuvah 341:4

Other opinions: Some Poskim leave in question as to whether the Onen is obligated to wash prior to eating bread. [Initial reaction of Pischeiy Teshuvah ibid] Other Poskim imply he is required to wash with a blessing. [See Birkeiy Yosef ibid]

[70] The reason: As the Onen is obligated in guarding all negative commands, whether Biblical or Rabbinical, and the Sages forbade eating bread without washing beforehand. Hence the Onen is obligated to wash. [Birkeiy Yosef ibid, brought in Pischeiy Teshuvah ibid]

[71] Chamudei Daniel, brought in Birkeiy Yosef 341:5 and Pischeiy Teshuvah 341:4; Michtam Ledavid 52; Shalmei Tizbur p. 175; Poskim in Nitei Gavriel 19:3; Pnei Baruch Onen 8

Other opinions: Some Poskim rule an Onen is not required to perform Mayim Achronim. [Poskim in Nitei Gavriel ibid]

[72] Aruch Hashulchan 341:10; Gesher Hachaim; Nitei Gavriel 20:1; Pnei Baruch Onen 8

[73] M”A 548:8; Tefilah Lemoshe, brought in Rav Akiva Eiger 341 in accordance to the opinion of Rama in 341:5; Gilyon Maharsha 341

[74] Nitei Gavriel 16:2

[75] See Poskim in Nitei Gavriel 21:1 footnote 1

[76] See Poskim in Nitei Gavriel 21:4 footnote 4

[77] Poskim in Nitei Gavriel 21:2 footnote 2

[78] M”A 548:8; Simchas Hanefesh, brought in Rav Akiva Eiger 341 in accordance to the opinion of Rama in 341:5