23. Yom Tov:

In the event that the burial did not take place before Yom Tov, or the passing occurred on Yom Tov, then at times the mourners retain their status of an Onen, and must abide by all restrictions relevant to an Onen, and at times their status of Aninus is lifted, and they follow the same laws followed on Shabbos, as explained in the previous Halacha. The following are the detailed laws of this matter: See Chapter 4 Halacha 3B for the general laws of burying on Yom Tov.

A. Do the laws of Aninus apply on Yom Tov?

First day of Yom Tov:[1] On the first day of Yom Tov, if the mourners plan to bury the deceased through gentiles on that day[2], then it has the same status as a regular weekday and the mourners retain the status of an Onen.[3] If, however, they do not desire to bury him that day[4], then it has the same status as Shabbos.

Second day of Yom Tov:[5] On the second day of Yom Tov, the mourners are considered the status of an Onen.[6] [This applies even on the second day of Rosh Hashanah.[7] This applies even if he does not plan to bury the corpse on that day.[8] If, however, the burial is unable to take place on Yom Tov due to incontrollable matters[9], then the mourners do not have the status of an Onen.[10] The same applies if the custom of the community is never to bury on the second day of Yom Tov[11], or the deceased is a famous personality and they desire to wait until after Yom Tov to let people know so they come to the funeral[12], then the laws of Aninus do not apply. Likewise, if the responsibility for caring for the needs of the corpse and his burial have been handed to the local Chevra Kadisha, then they are obligated in all Mitzvos.[13]]

The night of Yom Tov: Some Poskim[14] rule that the above distinction between the 1st and 2nd day of Yom Tov only applies to the daytime of Yom Tov, however, on the night of Yom Tov, even the second night, the mourners do not have the status of an Onen even if they plan to bury him the next day.[15] [Accordingly, he may recite Birchas Hashachar upon awakening prior to Alos, or after Alos, after the burial.[16]] Other Poskim[17], however, rule that the above distinction between the 1st and 2nd day of Yom Tov equally applies to the night of Yom Tov as well, and hence on the second night the mourners always retain the status of an Onen, and on the first night they only are an Onen if they plan to bury him through gentiles.

Chol Hamoed:[18] The laws of Aninus fully apply during Chol Hamoed, just like they apply during the week, until after the burial.

B. Torah learning and Aliyah:

Learning Torah: Some Poskim[19] rule a mourner may not learn Torah on Yom Tov even if he does not have the status of an Onen, just as is the ruling by Shabbos. Other Poskim[20], however, rule it is permitted for the mourners to learn Torah on Yom Tov, when they do not have the status of an Onen.[21] According to the former opinion, he may not read the Shnayim Mikra of the Yom Tov reading.[22]

Aliyah:[23] An Onen may not be called to the Torah on Yom Tov, just like on Shabbos. See Chapter 20 Halacha 11 for the full details of this subject!

 

C. Rosh Hashanah:

See Halacha A as for when Aninus applies even on Yom Tov, and the same applies for Rosh Hashanah.

D. Yom Kippur:

There is no Aninus on Yom Kippur, just as is the law on Shabbos.[24] See Chapter 27 Halacha 7!

 

E. Sukkos:

Daled Minim: During Chol Hamoed, the Onen does not fulfill the Mitzvah of Daled Minim, however, he is to fulfill the Mitzvah on Yom Tov of Sukkos. The Onen may purchase a set of Daled Minim before Sukkos if there is no one else available to do so on his behalf.

Sukkah: An Onen on Erev Sukkos may build the Sukkah if there is no one else available to do so for him.[25] An Onen is obligated to dwell in the Sukkah during Yom Tov and is to recite a blessing as usual. However, on Chol Hamoed, some Poskim[26] rule the Onen is not obligated to dwell in the Sukkah. Other Poskim[27], however, rule he is obligated to dwell in the Sukkah. Practically, he is to eat in the Sukkah without a blessing.[28]

Hoshanos: An Onen does not go around the Bima for Hoshanos, just as is the law regarding an Avel. See Chapter 27 Halacha 8E.

Hoshana Raba:[29] An Onen may not recite Tikkun Leil Hoshana Raba.

Simchas Torah:[30] The Onen is not to participate in Hakafos on Simchas Torah, unless he is escorted, just as is the law regarding a mourner within the first year. See Chapter 27 Halacha 8H! An Onen may receive an Aliya on Simcha Torah.[31]

F. Chanukah:[32]

The laws of Aninus apply on Chanukah just as they apply the rest of the year.

Chanukah candles: An Onen is exempt from lighting Chanukah candles.[33] Some Poskim[34] however rule that his wife [or other household member[35]] is to light the candles in his stead. It is however forbidden for him to answer Amen to her blessing.[36] Some Poskim[37], however, rule that he is to answer Amen to her blessing. If no one is available to light in his stead, he is to light the candles himself without a blessing.[38]

G. Purim:[39]    

Eating meat and drinking wine:[40] There are opinions[41] who rule an Onen is permitted to eat meat and drink wine on Purim.[42] [This is the final ruling.[43]] This only applies during Purim day, however on the night of Purim, and the night after Purim, it is forbidden for an Onen to eat meat or drink wine until after the burial.[44] Likewise, on the 15th by day, it is forbidden for an Onen to eat meat or drink wine unless he is celebrating in Jerusalem on the 15th.[45]

Hearing Megillah and prayer at night:[46] Certainly the Onen is obligated to hear the Megillah and pray on the night of Purim.[47] [However, some Poskim[48] question whether the Onen is required to Daven or hear Megillah on the night of Purim, and therefore one is to hear the Megillah reading from another rather than read it himself. However, one is to Daven at night.[49]] Regarding when the Megillah is to be read on the day of Purim, prior or post the burial-see next!

When is the burial to take place on the day of Purim-before or after the Megillah reading? On the night of Purim, one is to read the Megillah prior to the burial.[50] However by Purim day, some Poskim[51] rule the burial precedes the reading of the Megillah. Therefore, one is to first proceed with the burial, and Daven and read the Megillah afterwards. However, many Poskim[52] argue that one is to first read the Megillah and then bury the body. Practically, the custom is like this latter opinion to only bury the body after leaving Shul, and the Onen also attends the Megillah reading.[53] Nevertheless, the Onen is to re-read the Megillah after the burial [without a blessing[54]].[55]

Prayer and other Mitzvos on the day of Purim: The Onen is exempt from Shema and prayer until after the burial that day.[56] [If however the time of Shema or prayer will pass by the time the burial takes place then he is to pray and say Shema beforehand, if there are others that are taking care of the burial.[57]] Some Poskim[58] rule the Onen is exempt from wearing Tefillin on Purim before the burial takes place [and certainly after the burial]. Others[59] however rule he is to put on Tefillin before the burial. [Practically, the Chabad custom throughout the year is that the mourner puts on Tefillin after the burial without a blessing.[60]]

Summary of Purim: An Onen on the night of Purim is to Daven and hear Megillah. He may not eat meat and drink wine. On the day of Purim he is to hear Megillah and may eat meat and drink wine. He may Daven and say Shema prior to the burial if there will not be time to do so afterwards. He is to put on Tefillin without a blessing after the burial. Q&A If the burial will not take place until after Purim, are the relatives to hear Megillah and Daven on Purim?[61] They are obligated to hear Megillah. If the burial is being taken care of by others, then they are obligated to also Daven.[62] [As soon as the Chevra Kadisha takes charge of the corpse, it is considered to be taken care of by others.] However, one is not to put on Tefillin that day.[63] May an Onen recite blessings when eating the Purim meal?[64] Yes.   What are the laws of Onen on Purim Meshulash?[65] On Friday he is considered a full Onen [and hence is exempt from Megillah reading, Davening and may not drink meat or drink wine].[66] On Sunday, during the day, some Poskim[67] rule he likewise maintains a full Onen status and may not eat meat and drink wine even during the day.

 

H. Pesach:

Bedikas Chameitz? An Onen is exempt from checking for Chametz and is thus to have another person do so for him.[68] He is to acquire his Chametz to another Jew and that Jew is to consequently search the house for Chametz with a blessing.[69]

Sreifas/Mechiras Chametz on Erev Pesach? Some Poskim[70] rule an Onen is not obligated in destroying his Chametz before Pesach. Other Poskim[71] however rule he is obligated to do so. Practically, he is to destroy his Chametz.[72]

Taanis Bechoros:[73] An Onen who is a Bechor is to fast on Erev Pesach.

Matzah/Seder night: The laws of Aninus do not apply on Yom Tov unless one plans to bury the deceased on Yom Tov, as explained in Halacha A. Nevertheless, in regard to saying the Haggadah, some Poskim[74] rule the Onen may not recite the Haggadah on either the first or second night of the Seder, as it contains Pesukim and Midrashim. Rather, he is to hear the Haggadah from another person instead of saying it himself.[75] If, however, this is not possible, then he is to say it himself.[76] An Onen is not to lean on the night of the Seder upon drinking and eating Matzah.[77]

Sefiras Haomer?[78] An Onen is exempt from Sefiras Haomer. Nevertheless, if not counting will cause him to lose the ability to say a blessing on the coming nights, he is to count without a blessing. See Halacha 8A in Q&A!

I. Tishe Beav/Fast days:

An Onen is obligated to fast on Tishe Beav and all public fasts.[79]

May an Onen go to Shul on Tishe Beav?[80] An Onen does not go to Shul on Tishe Beav until after the burial. [However, Admur[81] rules that a son who is an Onen after the passing of his father may go to Shul and say Kaddish for his father.[82] Practically, so is the Chabad custom.[83] Nevertheless the Onen is to only participate in the Kaddish and is not to recite Kinos or any of the prayers.[84]]

 _________________________________

[1] Admur 71:3; Michaber O.C. 71:2; 548:5; Yoreh Deah 341:1 [“On Shabbos and Yom Tov… and he is obligated in all the Mitzvos… unless he plans to bury the body through gentiles”]; Shach 399:6; Taz 399:3; Mateh Ephraim 585:6-8; Nitei Gavriel Aveilus 30:1; 31:3

[2] See Shulchan Aruch Admur and Michaber chapter 526 in length for the details of burying on Yom Tov

[3] The reason: As the mourners must arrange a coffin and Tachrichin. [Admur ibid]

[4] Some Poskim rule one may choose to delay the burial until the next day in order for Jews to perform it. [Nitei Gavriel Yom Tov 50:4 in name of: Rashal Beitza 1:10; Kneses Hagedola; Elya Raba; Chemed Moshe 2; Mor Uketzia; Olas Shabbos Chochmas Adam 170:1; Kitzur SHU”A in Lechem Hapanim 200] See, however, Admur 526:2, M”A 548:7 and Levushei Serud ibid that they are obligated to bury him that day through gentiles and only if they cannot find a gentile to do so, are they exempt;

[5] Admur 71:3; Michaber 71:2; Y.D. 341:1; Rosh Moed Katan

[6] The reason: As it is permitted to bury the corpse on the second day of Yom Tov. [Admur ibid]

[7] Admur 496:5 and 526:6; Pischeiy Teshuvah 341:15

Other opinions: Some Poskim rule that the second day of Rosh Hashanah has the same status as the first day. [Implication of Shach 341:9; Beir Heiytiv 341:7; See Pischeiy Teshuvah ibid]

[8] Implication of Admur 71:3, Michaber 71:2 and 341:1; M”A 548:5; Tur and Beis Yosef 393; Levushei Serud 548:5; P”M 548 A”A 8; M”B 548:20; See Michaber O.C. 548:5 who implies that he is only an Onen if they want to bury him that day, however see Mefarshim there [Levushei Serud; P”M 548 A”A 8; M”B ibid] that this means “is able to bury him if he desired to”; Nitei Gavriel Yom Tov 47:5

[9] Such as there is a strike in the cemeteries etc. If, however, one is simply delaying the burial for the sake of relatives and the like then he is an Onen. [Nitei Gavriel ibid]

[10] M”A 548:8 [mentioned in Admur 71:3]; M”E 596:8; Explanation of Michaber 548:5, as brought in Levushei Serud, P”M 548 A”A 8, M”B ibid; Nitei Gavriel Yom Tov 47:5; See Noda Beyehuda Tinayana 211, brought in Rav Akiva Eiger 548:5

[11] Igros Moshe Y.D. 3:161

[12] Shevet Halevi 8:171; Piskeiy Teshuvos 548:7

[13] Yeshuos Yaakov 71:4, brought in Pischeiy Teshuvah 341:16

[14] M”A 548:8 [mentioned in Rav Akiva Eiger 341:1; Degul Merivava 341]; Taz 341:3; Maharil; Derisha 341; Maharam Melublin 73

[15] The reason: As it is uncommon to bury at night. [Taz ibid]

[16] Zichron Yitzchak 6, brought in Pischeiy Teshuvah 341:17; If, however, he did not hear the rooster crow before Alos, then the blessing may not be recited even after the burial. [See ibid]

[17] Shach 341:9; Nekudos Hakesef 341; Beis Yehuda 5, brought in Rav Akiva Eiger 548:5

[18] Michaber O.C. 548:5; Y.D. 399:1; Taz 399:3

[19] M”A O.C. 548:8; Implication of Maharil Semachos; Gilyon Maharsha 341; Tefilah Lemoshe, brought in Rav Akiva Eiger 341 in accordance to the opinion of Rama in 341:5

[20] Chacham Tzevi 100, brought in Shaareiy Teshuvah 548:5; Degul Merivava 548; Bigdei Yesha, brought in M”B 548:21; Daas Eish 7, brought in Pischeiy Teshuvah 399:1

[21] The reason: As there is a Biblical command of Simcha on Yom Tov, and it thus overrides the Rabbinical prohibition of learning Torah which is due to Simcha. [Eish Daas ibid]

[22] M”A 548:5; See Chapter 27 Halacha 5D!

Other opinions: Some Poskim rule that if the Shiva will begin only after the Yom Tov, then one may read the Parsha of the Yom Tov, even though there is no obligation of Shnayim Mikra. [Shaareiy Teshuvah 548:2]

[23] M”A O.C. 548:8; Gilyon Maharsha 341; Simchas Hanefesh, brought in Rav Akiva Eiger 341 in accordance to the opinion of Rama in 341:5; However, according to Eish Daas ibid, it is permitted for him to get an Aliyah, as explains Pischeiy Teshuvah ibid

[24] Regarding immersing on Erev Yom Kippur-see Admur 606:14 and Nitei Gavriel 31:6; See Chapter 27 Halacha 7!

[25] Darkei Hachaim 2:33

[26] Bikureiy Yaakov 640:19; brought in M”B 640:31; Kaf Hachaim 640:49

[27] Possibility offered in P”M 640 A”A 10 that only Sheiv Veal Taaseh is exempt, brought in M”B ibid; Darkei Hachaim 2:3

[28] See Nitei Gavriel 32:4

[29] See Nitei Gavriel 32 footnote 10

[30] See Nitei Gavriel 32:8

[31] Das Eish 7, brought in Pischeiy Teshuvah 399:1; SS”K 65:37; See M”B 548:16; Nitei Gavriel 32:10

[32] M”B 670:12

[33] M”B ibid; Some Poskim however rule it is questionable whether an Onen is obligated in lighting candles, and hence if no one is available to light in his stead, he is to light without a blessing. [Erech Hashulchan 670:3; Kaf Hachaim 670:20; So brings also M”B ibid in name of P”M]  

[34] Elya Raba 670:19; Erech Hashulchan 670:3; M”B ibid; Kaf Hachaim ibid; P”M 670 M”Z 4; Gesher Hachaim p. 171:16; Nitei Gavriel Aveilus 33:1

[35] See Derech Hachaim; Piskeiy Teshuvos 676:1 footnote 2

[36] Admur 71:1 “And he is exempt from all blessing, even from answering Amen, and it is Rabbinically forbidden for him to be stringent upon himself in this”; Michaber Y.D. 341:1 regarding all blessings; Maharam Shick Y.D. 342 that this law applies likewise towards Chanukah candles.

[37] Elya Raba 670:19; Kerem Shlomo Y.D. 342; Kaf Hachaim 670:20; Piskeiy Teshuvos 676:1; M”B 670:12 mentions a dispute in this matter, and does not give a final arbitration.

The reason: As this is a Mitzvah of Persumei Nissa.

[38] Erech Hashulchan 670:3; P”M 670 M”Z 4; Derech Hachaim; M”B ibid; Kaf Hachaim 670:20

[39] 696:7

[40] Michaber ibid

[41] Orchos Chaim; The reason the Michaber writes this law in the name of “some opinions” is because he did not find this ruling in other Poskim, and it is not due to the fact he does not hold of their ruling. [Kaf Hachaim 696:39]

[42] The reason: As a positive command for an individual to mourn does not push off a positive command of the public to rejoice on Purim which is a command of the Sages and is equivalent to a Biblical command. [Michaber ibid; M”A 548:13; Mamar Mordechai 696:3; See Nehar Shalom 696:4; Kaf Hachaim 696:44]

[43] Kaf Hachaim 696:39

Other opinions: Some Poskim rule an Onen may not eat meat and drink wine on Purim. [Veshev Hakohen 96, brought in Pischeiy Teshuvah 341:11]

[44] M”A 696:15; Elya Raba 696:10; M”B 696:24; Kaf Hachaim 696:42 and 46

[45] Shaar Hatziyon 696:28; There he negates the understanding from the Derech Hachaim that the Onen may eat meat and drink wine even on the 15^th. He establishes this to be referring to the 15^th in Jerusalem.

[46] Rama ibid

[47] The Rama establishes this ruling to only refer to the night of Purim. However by the day of Purim one is obligated to first bury the corpse and only afterwards may he read the Megillah, in which case he will no longer be an Onen by the time the Megillah is read. Hence according to the Rama an Onen is only to read the Megillah at night, as by day he is to first bury the body and end his Aninus before the reading.

Other Opinions: The M”A 696:14 questions this ruling of the Rama to require the Onen to Daven based on the fact he may eat meat and drink wine, as the two matters are completely irrelevant of each other. The M”A concludes with a Tzaruch Iyun.

[48] M”B 696:25; Derech Hachaim 2; Kaf Hachaim 696:46

[49] Conclusion of Kaf Hachaim ibid despite implication from M”B ibid that one is not to Daven; Chayeh Adam 135:38 rules like Rama that one is to Daven and so rules Derech Hachaim in the laws of Onen.

Other Opinions: The M”A 696:14 questions whether one is to Daven at night. Piskeiy Teshuvos 696:11 concludes one is not to Daven.

[50] Rama ibid; Vetzaruch Iyun as back then they never buried at night, however in today’s times perhaps if the Chevra Kadisha is willing to bury at night then the burial is to take place before the reading.

[51] Rama 696:7; Michaber and Rama 687:2

[52] M”A 687:4; 696:16; M”B 696:26

Background:

The Michaber 687:2 rules that all Mitzvos are delayed in order to read the Megillah. However this is with exception to the burial of a corpse [Meis Mitzvah] which precedes the reading of Megillah. The Rama ibid establishes this law to refer to a case that one is able to both bury the corpse and read the Megillah afterwards, while it is still Purim. The M”A ibid however argues that the above law only applies by a Meis Mitzvah, a corpse that does not have anyone to bury him, however by a regular corpse, the Megillah reading precedes. So rules Shiltei Giborim; Bach, and so is implied from Or Zarua. The M”A 696:16 concludes that so is the custom.

[53] M”A ibid; M”B ibid

Other Opinions: The Elya Raba 696:11 rules that the Onen is to delay fulfilling his Mitzvah of Megillah reading until after the burial.

[54] Chayeh Adam brought in Shaar Hatziyon 696:30; Upashut as even the M”A [see next footnote] concludes that according to the second opinion in 71:1 one fulfills his obligation beforehand.

[55] M”A 696:16; M”B 696:26; Kaf Hachaim 696:47

Background:

The M”A ibid questions that seemingly only the non-mourners should be allowed to precede the Megillah reading to the burial, however the mourners themselves are considered an Onen and hence are exempt from all Mitzvos including Megillah reading. Hence how can they fulfill their obligation with the reading of the Megillah prior to the burial? The M”A ibid hence concludes that although the custom is for the Onen to attend the Megillah reading in Shul, he nevertheless is to repeat the reading, without a blessing, after the burial. Nevertheless he also concludes that according to the second opinion in 71:1, one does fulfill his obligation with the Shul’s reading.

[56] M”A 696:16; M”B 696:26; Admur 71:1; Elya Raba 696:11; Chayeh Adam 154:38; Derech Hachaim 1

The law if the burial is being taken care of by others: If the burial is being taken care of by others some rule that the Onen may Daven and read Shema. [M”A ibid] Practically the custom is like the opinion that holds an Onen may not do so, even if he is in another city. [71:1; Michaber Yoreh Deah 341; Shach 341:5] However see Shulchan Menachem 5:267 that the Rebbe followed the dissenting opinion and ended his Aninus as soon as he knew the burial was no longer under his responsibility. This occurred twice by the death of his brother and Mother. Practically the accepted ruling amongst Rabbanim is that if the mourner does not plan to attend the funeral, such as if it is taking place in a different country, and the burial is being taken care of by others, then he is to begin his Aveilus immediately.

[57] Kaf Hachaim 696:47 based on second opinion in 71:1; Piskeiy Teshuvos 696:11; Now although there Admur concludes that the custom is to be stringent, nevertheless since from the Rama here it is implied that there is no Aninus on Purim in such a case, therefore one may be lenient. [See Piskeiy Teshuvos 696 footnote 56] In any event the Rebbe [brought in previous footnote] was accustomed like the second opinion in 71:1.

[58] M”A 696:16; M”B 696:26; Derech Hachaim 1; Chayeh Adam 154:38; Kaf Hachaim 696:47; Admur 38:5; Kitzur SH”A 141:23; Piskeiy Teshuvos 696:11

[59] Elya Raba 696:11 brought in P”M 696 A”A 16 and Shaar Hatziyon 696:32; Mishmeres Shalom 80 [if he passed away before Purim]

[60] Shulchan Menachem 5:271

[61] Piskeiy Teshuvos 696:11

[62] According to the Rama there is no Aninus on Purim in a case that the burial will not take place that day. [Aruch Hashulchan 696:11] Hence even if there is no one available to take care of the body, if the burial will not take place on Purim he is obligated in Megillah and Davening. However according to the M”A ibid he is considered an Onen until after the burial, and hence is only exempt if there are others which are taking care of the corpse.

[63] M”A 696:16 as brought in Kaf Hachaim 696:47; M”B 696:26; Piskeiy Teshuvos ibid

Other Opinions: Elya Raba 696:11 rules one is to put on Tefillin on Purim even in such a case.

[64] Matzeivas Moshe 1; Mishmeres Shalom Onen 40; Gesher Hachaim 18; Piskeiy Teshuvos 696 footnote 54

[65] Piskeiy Teshuvos 696:11

[66] The reason for this is because the entire reason the Onen may hear Megillah on Purim is because he is allowed to eat meat and wine, as stated in the Michaber. However since on Friday he is not able to eat meat and wine, being there is no Seuda obligation on Friday of Purim Meshulash, therefore he is also exempt from Davening and Megillah.

[67] Piskeiy Teshuvos 696:11 in name of Purim Hameshulash

[68] 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 Yeirae.

[69] Teshuvah Meahava, brought in Pischeiy Teshuvah 341:6; See Nitei Gavriel 35:1

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

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

[72] See Nitei Gavriel 35:2-3

[73] Nitei Gavriel 35:4

[74] M”A 548:8 in name of Maharam Lublin 73; Pesach Meubin 177; Erech Hashulchan 475:13; Kisei Eliyahu 472:1 [is lenient, however, by second Seder]; Kaf Hachaim 472:31; Poskim in Nitei Gavriel 35:7 footnote 13

[75] Maharam ibid; Poskim ibid; Poskim in Nitei Gavriel 35:7 footnote 14; Chazon Ovadia

[76] P”M 480 M”Z 1; Poskim in Nitei Gavriel 35:7 footnote 14

[77] Admur 472:4; See Poskim in Nitei Gavriel 35:9 footnote 20-21

[78] Noda Beyehuda O.C. 1:27, brought in Pischeiy Teshuvah 341:6; Gilyon Maharsha

[79] Poskim in Nitei Gavriel 36:1 footnote 1

[80] M”B 559:24 in name of Elya Raba

[81] Admur 71:1 in parentheses; Taz 71:2; Misgeres Hashulchan 341; The following Poskim agree to this ruling if the Chevra Kadisha has taken over the proceedings of the body: Beir Heiytiv 71:4; P”M 71 M”Z 2; Chochmas Adam 153:1; M”B 71:7

[82] The reason: As this honors one’s father. [ibid] This ruling of Admur is placed in parentheses possibly due to the other opinions mentioned above that argue. [Chikrei Halachos 5:50]

[83] 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

[84] Pashut; See Nitei Gavriel 55:19