## Kitzur Shulchan Arukh Siman 196

###### Kitzur Shulchan Arukh 196:1
[Kitzur Shulchan Arukh 196:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:1)

מִי שֶׁמֵּת לוֹ מֵת שֶׁהוּא חַיָב לְהִתְאַבֵּל עָלָיו, הֲרֵי זֶה אוֹנֵן עַד לְאַחַר הַקְּבוּרָה. לֹא יִנְהַג קַלּוּת רֹאשׁ, כְּדֵי שֶׁלֹּא יֹאמְרוּ עַל הַמֵּת, שֶׁהָיָה אָדָם קַל וְלָכֵן אֵין זֶה טָרוּד בִּקְבוּרָתוֹ וּבְאֶבְלוֹ וְאֵינוֹ חוֹשֵׁשׁ בְמִיתָתוֹ. וְזֶהוּ גְּנַאי גָּדוֹל לַמֵּת, וְהוּא בִּכְלַל לוֹעֵג לָרָשׁ, אֶלָּא יִתְרָאֶה לַכֹּל, שֶׁהוּא טָרוּד וְנִבְהָל עַל מִיתָתוֹ וּקְבוּרָתוֹ. לֹא יֹאכַל בַּחֶדֶר שֶׁהַמֵּת בּוֹ, אֶלָּא בְּחֶדֶר אַחֵר. וְאִם אֵין לוֹ חֶדֶר אַחֵר, יֹאכַל בְּבֵית חֲבֵרוֹ. וְאִם אֵין לוֹ בֵּית חָבֵר, יַעֲשֶׂה בִּפְנֵי הַמֵּת מְחִצָּה גְבֹהָה עֲשָׂרָה טְפָחִים, וְלֹא יְהֵא רֶוַח פָּתוּחַ תַּחְתֶּיהָ שְׁלֹשָׁה טְפָחִים, וּתְהֵא רְאוּיָה לַעֲמֹד בִּפְנֵי הָרוּחַ. וְאִם אֵין לוֹ דָבָר לַעֲשׂוֹת בּוֹ מְחִצָה, מַחֲזִיר פָּנָיו וְאוֹכֵל. בֵּין כָךְ וּבֵין כָּךְ, וַאֲפִלּוּ הוּא בְעִיר אַחֶרֶת, אֵינוֹ מֵסֵב וְאוֹכֵל דֶּרֶךְ קְבִיעוּת, אֶלָּא דֶרֶךְ אַרְעַי, וְאֵינוֹ אוֹכֵל בָּשָׂר וְאֵינוֹ שׁוֹתֶה יָיִן.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When a person suffers the loss [death] of a relative for whom he is obligated to observe the ritual mourning,¹ he is considered an *onein* until after the burial.² until they arrive at the city of burial. (See Shulchan Aruch 71:1, *Biyur Halacha*.) An *onein* must avoid [all kinds of] levity, lest his conduct lead people to say that the deceased was a worthless person, and therefore he is not bothered about his burial, and his mourning, and is not concerned about his death. This is a tremendous disgrace to the deceased, and such a person is included among those "Who ridicule the poor." Rather he should manifest to all that he is distressed and concerned about the deceased and his burial. He should not eat in the room where the deceased lies, but in another room. If there is no other room, he should eat in his neighbor's house. If he has no neighbor, he should put up a partition in front of the deceased, that is at least ten *tefachem* high,³ and the open space below [the partition] should be less than three tefachim. It should be strong enough to resist the wind. If he has no material with which to make a partition, he should turn his face aside and eat. Under all circumstances, and even if he happens to be in another city, he should not have an elaborate meal, but only a simple snack, and he must not eat meat or drink wine.

footnotes:
¹ See below, Chapter 203.
² However if the deceased is being taken for burial to a distant place which will delay his burial for several days, the mourner is not considered an onein
³ See Glossary.


###### Kitzur Shulchan Arukh 196:2
[Kitzur Shulchan Arukh 196:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:2)

אוֹנֵן, פָּטוּר מִכָּל הַמִצְוֹת שֶׁבַּתּוֹרָה, וַאֲפִלּוּ אִם אֵינוֹ צָרִיךְ לַעֲסֹק בְּצָרְכֵי הַמֵּת, כְּגוֹן שֶׁיֶשׁ לוֹ אֲחֵרִים שֶׁעוֹסְקִים בִּשְׁבִילוֹ. וַאֲפִלּוּ אִם רוֹצֶה לְהַחְמִיר עַל עַצְמוֹ, אֵינוֹ רַשַּׁאי, מִפְּנֵי כְּבוֹד הַמֵּת. אֵינוֹ מְבָרֵךְ לֹא הַמּוֹצִיא וְלֹא בִּרְכַּת הַמָּזוֹן. וַאֲפִילוּ אִם אֲחֵרִים אוֹכְלִין וּמְבָרְכִין, אֵינוֹ עוֹנֶה אָמֵן. וְאֵינוֹ מִצְטָרֵף לֹא לַזִּמוּן וְלֹא לַעֲשָׂרָה. אֲבָל מַה שֶׁהוּא מִצְוַת לֹא תַעֲשֶׂה, אֲפִילּוּ מִדְּרַבָּנָן, אָסוּר גַּם לוֹ. וְלָכֵן אִם בָּא לֶאֱכֹל פַּת, צָרִיךְ לִטּוֹל יָדָיו, וְלֹא יְבָרֵךְ עַל נְטִילַת יָדָיִם, כְּמוֹ שֶׁאֵינוֹ מְבָרֵךְ הַמּוֹצִיא. וְכֵן בִּנְטִילַת יָדַיִם שַׁחֲרִית נוֹטֵל יָדָיו שָׁלֹשׁ פְּעָמִים כְּדַרְכּוֹ, וְאֵינוֹ מְבָרֵךְ (עַיֵּן בהלכות אונן להגאון מוהרא"ז מרגליות זצ"ל אות ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
An *onein* is exempt⁴ lasts until the deceased has been covered with earth. Once the attendants begin throwing earth on the body, the mourner should immediately go into a house or building on the cemetery and say *Kerias Shema* and *Shemoneh Esrei*. (*Mishnah Berurah* 71:2) from all mitzvos of the Torah, even if it is not necessary for him to be occupied with the arrangements for the deceased, as he has others to do so in his behalf. Even if he wants to be stringent [and perform mitzvos] he is not permitted to do so,⁵ etc. while he was an *onein*, he did not fulfil his obligation and must repeat his prayers after the burial (Ibid 71:3). out of respect to the deceased.⁶, as this is a mark of respect. This is certainly true on Shabbos and Yom Tov when there is no burial. (*Mishna Berurah* 71:7) He should not say the *berachah* of *Hamotzei* on bread nor recite *Birkas Hamazon* after eating. Even if others eat and recite *berachos*, he should not respond *Amein* [to their *berachos*]. He cannot be included in a quorum of three for *Birkas Hamazon*, or in quorum of ten (a *minyan*) for prayers. However, prohibitory mitzvos, even those enacted by the Sages, are forbidden even to an *onein*. Therefore if he wants to eat bread, he must wash his hands, but he must not say the *berachah, Al Netilas Yadayim*, just as he must not say the *Hamotzi*. Regarding the washing of hands upon arising in the morning, he should wash his three times as customary but without saying the *berachah*.

footnotes:
⁴ The period of onein
⁵ If he said Kerias Shema
⁶ When there are others who are occupied with the burial arrangements, the son is permitted to go to the synagogue to say Kaddish


###### Kitzur Shulchan Arukh 196:3
[Kitzur Shulchan Arukh 196:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:3)

אִם אָכַל קֹדֶם שֶׁנִּקְבַּר הַמֵּת, וּלְאַחַר שֶׁנִּקְבַּר עֲדַיִן לֹא נִתְעַכֵּל הַמָּזוֹן, יְבָרֵךְ בִּרְכַּת הַמָּזוֹן. וְכֵן אִם עָשָׂה צְרָכָיו קֹדֶם הַקְּבוּרָה, יְבָרֵךְ אַחַר כָךְ בִּרְכַּת אֲשֶׁר יָצַר, אֲפִלּוּ כָּל הַיוֹם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If the *onein* had eaten before the burial, and after the burial, the food was not yet digested, he should say *Birkas Hamazon*. Similarly, if he had gone to the toilet before the burial, he should say the *berachah, Asher Yatzar*, at anytime during the whole day.


###### Kitzur Shulchan Arukh 196:4
[Kitzur Shulchan Arukh 196:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:4)

אִם הָאוֹנֵן הוּא בְּעִיר אַחֶרֶת, וּבִמְקוֹם הַמֵּת יֵשׁ גַּם כֵּן קְרוֹבִים שֶׁחַיָבִים לְהִתְאַבֵּל, אֲזַי עַל זֶה שֶׁהוּא בְּמָקוֹם אַחֵר, אֵין עָלָיו דִּין אוֹנֵן. אֲבָל אִם אֵין קְרוֹבִים בִּמְקוֹם הַמֵּת, חָל עַל זֶה דִּין אוֹנֵן.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If the *onein* is in another city, and there are relatives in the city where the dead lies, and they too are obligated to observe the rules of mourning, then the one who is in the other city, is not considered an *onein*. However if there are no relatives where the dead lies, he assumes all the laws of an *onein*.


###### Kitzur Shulchan Arukh 196:5
[Kitzur Shulchan Arukh 196:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:5)

בְּמָקוֹם שֶׁיֵשׁ חֶבְרָא קַדִּישָׁא, וּלְאַחַר שֶׁהַקְּרוֹבִים נִתְעַסְּקוּ בְּצָרְכֵי הַקְּבוּרָה וְהִתְפַּשְּׁרוּ עִם אַנְשֵי חֶבְרָא קַדִּישָׁא, אֵין עֲלֵיהֶם שׁוּם דָּבָר לַעֲשׂוֹת, אַךְ אַנְשֵׁי חֶבְרָא קַדִּישָׁא עוֹשִׂין הַכֹּל, אֲזַי אֵין עוֹד עַל הַקְּרוֹבִים דִּין אוֹנֵן, וּמֻתָּרִין בְּבָשָׂר וָיַיִן, וּמִכָּל שֶׁכֵּן שֶׁמֻתָּרִין וְחַיָבִין בִּקְרִיאַת שְׁמַע וּבִתְפִלָּה וּבְכָל הַמִצְוֹת. וּמִכָּל מָקוֹם נוֹהֲגִין שֶׁאֵין הָאוֹנְנִין מִתְפַּלְּלִין עַד לְאַחַר הַקְּבוּרָה, וְהַיְנוּ מִפְּנֵי שֶׁגַּם הֵם הוֹלְכִין וּמְלַוִין אֶת הַמֵּת עַד בֵּית הַקְּבָרוֹת. וְהָרוֹצֶה לְהַחְמִיר וּלְהִתְפַּלֵּל תֵּכֶף לְאַחַר שֶׁמָּסַר אֶת הַמֵּת לְאַנְשֵׁי חֶבְרָא קַדִּישָׁא, יָכוֹל לְהַחְמִיר עַל עַצְמוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In a place where there is a Burial Society, after the relatives have made arrangements for the burial with the burial society and have come to terms with them, they have nothing further to do since the members of the Burial Society will do everthing. Then the relatives are not subject to the laws of *onein*, and they are permitted to eat meat and to drink wine. They are certainly permitted, even obligated, to recite *Kerias Shema* and *Shemoneh Esrei*, and to observe all the *mitzvos*. Nevertheless, it is customary for the *oneinin* not to pray until after the burial, because they too follow and accompany the deceased to the cemetery. If he [the *onein*] wishes to be stringent and pray immediately after handing over the deceased to the Burial Society, he may be stringent [and do so].


###### Kitzur Shulchan Arukh 196:6
[Kitzur Shulchan Arukh 196:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:6)

כָּל זְמַן שֶׁלֹּא נִקְבַּר הַמֵּת, אֵינוֹ חוֹלֵץ מִנְעָלָיו, וּמֻתָּר לָצֵאת מִבֵּיתוֹ לְצָרְכֵי הַמֵּת. אֲבָל אָסוּר לֵישֵׁב אוֹ לִישֹׁן עַל כִּסֵּא אוֹ מִטָּה, וְכָל שֶׁכֵּן שֶׁאָסוּר בְתַשְׁמִישׁ הַמִּטָּה, וְאָסוּר בִּרְחִיצָה וְסִיכָה וְשִׂמְחָה וּשְׁאִילַת שָׁלוֹם וּבְתִסְפֹּרֶת וּבְתַלְמוּד תּוֹרָה, וְאָסוּר בִמְלָאכָה אֲפִלּוּ עַל יְדֵי אֲחֵרִים, וַאֲפִלּוּ בַּדָּבָר הָאָבֵד. וּבְהֶפְסֵד גָּדוֹל, יַעֲשֶׂה שְׁאֵלַת חָכָם (עַיֵן חָכְמַת אָדָם וּבְקֻנְטְרֵס הַנִּדְפָּס בְּתוֹךְ הַיּוֹרֶה דֵעָה הֶחָדָשׁ הִלְכוֹת אוֹנֵן לְהַגָּאוֹן מוֹרֵנוּ הָרַב אֶפְרַיִם זַלְמָן מַרְגָּלִיוֹת. זֵכֶר צַדִּיק לִבְרָכָה. סָעִיף יח, יט, וּבַחֲתַם סוֹפֵר סִימָן שכד, וְצָרִיךְ עִיוּן).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
So long as the deceased is not buried, the *onein* does not remove his shoes, and is permitted to leave the house to make arrangements for the burial. However, he is forbidden to sit or sleep on a chair or bed. He is certainly forbidden to have marital relations. He is forbidden to bathe, to annoint himself, to participate in joyous events, to greet people, to have his hair cut, and to study Torah. He is forbidden to work, or even allow others to do work for him, even where a loss is involved. Where the loss would be substantial, he should consult a *Poseik*.


###### Kitzur Shulchan Arukh 196:7
[Kitzur Shulchan Arukh 196:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:7)

מִי שֶׁהוּא אוֹנֵן בִּשְׁעַת קְרִיאַת שְׁמַע וּתְפִלָּה, וּלְאַחַר שֶׁנִּקְבַּר הַמֵּת עָבְרָה רְבִיעִית הַיוֹם שֶׁהוּא זְמַן קְרִיאַת שְׁמַע, מִכָּל מָקוֹם אוֹמֵר גַּם קְרִיאַת שְׁמַע וּבִרְכוֹתֶיהָ (בְּלֹא תְפִלִּין) עַד שְׁלִישׁ הַיּוֹם. אֲבָל אִם עָבַר גַּם שְׁלִישׁ הַיּוֹם, אוֹמֵר קְרִיאַת שְׁמַע בְּלֹא הַבְּרָכוֹת (עַיֵן לְעֵיל סִימָן יז סוֹף סָעִיף א, וְצָרִיךְ עִיוּן). וּתְפִלַּת שְׁמוֹנֶה עֶשְׂרֵה, מֻתָּר לְהִתְפַּלֵל עַד חֲצוֹת הַיוֹם. וּמוּסָף בְּרֹאשׁ חֹדֶשׁ, יָכוֹל לְהִתְפַּלֵל גַם אַחַר כָּךְ, שֶׁזְּמַנָּה כָּל הַיּוֹם. וּמִבִּרְכוֹת הַשַׁחַר לֹא יֹאמַר כִּי אִם שָׁלֹשׁ בְּרָכוֹת, שֶׁלֹּא עָשַׂנִי גוֹי, שֶׁלֹּא עָשַׂנִי עָבֶד, שֶלֹּא עָשַׂנִי אִשָׁה, וּבִרְכוֹת הַתּוֹרָה, שֶׁאֵלּוּ זְמַנָּן כָּל הַיוֹם. וּשְׁאָר הַבְּרָכוֹת, לֹא יֹאמַר לְאַחַר שֶׁעָבַר זְמַנָן, כֵּיוָן שֶׁבִּשְׁעַת חוֹבָתָן, הַיְנוּ בַבֹּקֶר, הָיָה פָטוּר. וְאִם נִקְבַּר הַמֵּת קֹדֶם שְׁלִישׁ הַיוֹם וּבֵיתוֹ רָחוֹק מִבֵּית הַקְּבָרוֹת שֶׁעַד שֶׁיַגִּיעַ לְבֵיתוֹ יַעֲבֹר שְׁלִישׁ הַיוֹם, טוֹב יוֹתֵר שֶׁיִכָּנֵס לְאֵיזֶה בַיִת סָמוּךְ לְבֵית הַקְּבָרוֹת לִקְרוֹא קְרִיאַת שְׁמַע וּלְהִתְפַּלֵל בַּזְמַן הָרָאוּי, אוֹ אֲפִלּוּ בַחוּץ בְּמָקוֹם נָקִי. וּמִיָד כְּשֶׁמַּתְחִילִין לְהַשְׁלִיךְ עָפָר עַל הַמֵּת, יָכוֹל לִקְרוֹא קְרִיאַת שְׁמַע וּלְהִתְפַּלֵל, אַף עַל פִּי שֶׁהָאֲבֵלוּת עֲדַיִן אֵינָהּ חָלָה (כְּדִלְקַמָּן רֵישׁ סִימָן רד)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a person is an *onein*, when it is time to recite *Krias Shema*⁷ will extend right up to end of the time of *Kerias Shema*, which is a fourth of the day, and if he begins his prayers in proper order, he will pass the time of *Kerias Shema*, he should first say *Kerias Shema* without its *berachos*, and then begin to pray in the proper order and repeat the *Kerias Shema* with its *berachos*. (*Mishnah Berurah* 71:4) and *Shemoneh Esrei*, and by the time the burial is finished, a fourth of the day will have passed, (which is the time limit for saying *Krias Shema*), he may say *Kerias Shema* and its *berachos* without Tefillin until the third of the day. If a third of the day had passed before the burial he may still say *Kerias Shema*, [but] without its *berachos*. [However] the prayer of *Shemoneh Esrei* may be said until midday; and the *Musaph* service of *Rosh Chodesh* may be said even later, for it may be said the entire day. Of the morning *berachos* he should say only three: "Who did not make me a gentile," "Who did not make me a slave," "Who not make me a woman." He should also say the *berachos* over the Torah as they may be said the entire day. The other *berachos* should not be said after their time has passed, since at the proper time, which is the morning, he was exempt. If the deceased was buried before a third of the day, and his house is far away from the cemetery, so that by the time he reaches his house, a third of the day will have passed, it is best that he should enter a house near the cemetery, to say *Kerias Shema* and *Shemoneh Esrei*, at the proper time, or he may do so even in the open in a clean place. As soon as they begin to throw earth on the body, he may recite the *Kerias Shema* and *Shemoneh Esrei* even though the period of mourning has not yet begun.⁸

footnotes:
⁷ If he sees that the period of oneenas
⁸ See below, Chapter 204.


###### Kitzur Shulchan Arukh 196:8
[Kitzur Shulchan Arukh 196:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:8)

מִי שֶׁמֵּת לוֹ מֵת, וְנַעֲשָׂה אוֹנֵן לְאַחַר שֶׁכְּבָר הִגִּיעַ זְמַן תְּפִלַּת שַׁחֲרִית אוֹ מִנְחָה אוֹ עַרְבִית, וְהוּא לֹא הִתְפַּלֵּל מִקֹּדֶם שֶׁנַּעֲשָׂה אוֹנֵן, וְנִמְשְׁכָה הָאֲנִינוּת עַד לְאַחַר זְמַן הַתְּפִלָּה, אַף עַל פִּי כֵן אֵינוֹ צָרִיךְ תַּשְׁלוּמִין לְהִתְפַּלֵּל בִּתְפִלָה שֶׁלְּאַחֲרֶיהָ שְׁתָּיִם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If the death occured, and he became an *onein* after the time for the *Shacharis* prayers, or after the time for the *Mincha* or *Maariv* prayers, and he had not prayed before he became an *onein*, and he remained an *onein* until after the time of prayer had passed, nevertheless, he need not make up for them by reciting the *Shemoneh Esrei* twice in the next prayer.⁹

footnotes:
⁹ See above, Chapter 21.


###### Kitzur Shulchan Arukh 196:9
[Kitzur Shulchan Arukh 196:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:9)

מִי שֶׁמֵּת לוֹ מֵת בַּשַׁבָּת, כֵּיוָן דְּאָסוּר לְקָבְרוֹ הַיוֹם, לֹא חָלָה עָלָיו אֲנִינוּת, וּמֻתָּר בְּבָשָׂר וָיַיִן, וְחַיָּב בְּכָל הַמִצְוֹת, חוּץ מִתַּשְׁמִישׁ הַמִּטָּה שֶׁאָסוּר לוֹ. וְגַם אָסוּר בְּתַלְמוּד תּוֹרָה, דְּהַוְיָן דְבָרִים שֶׁבְּצִנְעָא. וְאִם הוּא שְּׁלִיחַ צִבּוּר, אִם יֵשׁ אַחַר לְהִתְפַּלֵל, לֹא יִתְפַּלֵל הוּא. וְאִי לֵיכָּא אַחֵר, יִתְפַּלֵל הוּא. אִם הַמֵּת הוּא אָבִיו אוֹ אִמּוֹ, יָכוֹל לוֹמַר קַדִּישׁ בִּמְקוֹם שֶׁאֵין שְאָר אֲבֵלִים. אֲבָל בִּמְקוֹם שְׁאָר אֲבֵלִים, לֹא יֹאמַר קַדִּישׁ קֹדֶם הַקְּבוּרָה (עַיֵּן בספר שערי דעה). וְאִם הָאוֹנֵן הוּא אָבֵל מִכְּבָר עַל אָבִיו אוֹ עַל אִמּוֹ, אוֹ שֶׁיֶשׁ לוֹ יָארצֵייט, יֹאמַר קַדִּישׁ כְּמוֹ שְׁאָר אָבֵל אוֹ יָארצֵייט.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If death occurs on Shabbos, since it is forbidden to bury him on that day, the mourner is not restricted by the laws of *onein*, and is permitted to eat meat and to drink wine, He must fulfil all the mitzvos,¹⁰ 71:8) except that of having marital relations which is forbidden to him. He is also forbidden to study Torah,¹¹. (*Magein* Avrohom). *Bigdei Yeishah*, question this ruling. Since the person is not yet considered an *onein*, why should he be forbidden to study Torah? because these two are private activities. If he is the Chazzan of the synagogue, and there is someone else to lead the prayers, he should not lead the prayers. If there is no one else, he may lead the prayers. If the deceased is his father or his mother, he may say the *Kaddish*, if there are no other mourners, but if there are other mourners, he should not say *Kaddish* before the burial.¹² If the *onein* had already been in mourning for his father or his mother, or if he was observing *Yahrtseit*,¹³ is the yearly observance of the anniversary of the death of a parent or relative. he may recite *Kaddish*, as any other mourner or *Yahrtseit* observer.

footnotes:
¹⁰ He is also permitted to go to the synagogue to pray. (Mishnah Berurah
¹¹ It is forbidden to call him to the Torah for an Aliyah
¹² See note 6.
¹³ Yahrtseit


###### Kitzur Shulchan Arukh 196:10
[Kitzur Shulchan Arukh 196:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:10)

סָמוּךְ לָעֶרֶב, קוֹרֵא קְרִיאַת שְׁמַע בְּלֹא בְרָכוֹת, וְאֵינוֹ מִתְפַּלֵל עַרְבִית, וְאֵינוֹ מַבְדִּיל בְּמוֹצָאֵי שַׁבָּת, וּמֻתָּר לּוֹ לֶאֱכֹל בְּלֹא הַבְדָּלָה. וּלְאַחַר שֶׁיִקָּבֵר הַמֵּת, יַבְדִּיל עַל הַכּוֹס. וַאֲפִלּוּ לֹא נִקְבַּר עַד לְמָחָר, יָכוֹל לְהַבְדִּיל עַל הַכּוֹס, וְלֹא יְבָרֵךְ עַל הַנֵּר וְהַבְּשָׂמִים, דְּמֻתָּר לְהַבְדִּיל עַד יוֹם שְׁלִישִׁי בַשַׁבָּת (כְּדִלְעֵיל סִימָן צו). וּבִתְפִלַּת שַׁחֲרִית שֶׁהוּא מִתְפַּלֵל כְּשֶׁלֹּא עָבַר זְמַנָהּ, אֵינוֹ אוֹמֵר אַתָּה חוֹנַנְתָּנוּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Towards evening (Saturday night) he should say *Kerias Shema* without its *berachos*, but he does not pray *Maariv*, nor does he recite the *Havdalah* for *Motzi Shabbos*. He is permitted to eat without saying *Havdalah*. After the burial, he should say *Havdalah* with a cup of wine. Even if the burial is on Sunday, he may say *Havdalah* with a cup of wine, but without saying the *berachos* over the candle and the spices; because it is permitted to say *Havdalah* until Tuesday (as stated in Chapter 96 above). If he prays *Shacharis* before the time has passed for saying *Havdalah*, he need not say *"Attah Chonantanu"* in the *Shemneh Esrei*.


###### Kitzur Shulchan Arukh 196:11
[Kitzur Shulchan Arukh 196:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:11)

אִם צָרִיךְ לְעֵת עֶרֶב לָלֶכֶת מִבֵּיתוֹ עַד סָמוּךְ לִתְחוּם שַׁבָּת כְּדֵי שֶׁיֵלֵךְ בְּמוֹצָאֵי שַׁבָּת לְמָקוֹם אַחֵר בִּשְׁבִיל צָרְכֵי הַמֵּת, אוֹ שֶׁהוּא צָרִיךְ לְעֵת עֶרֶב לֶאֱסֹף אֶת הַגַּבָּאִים דְּחֶבְרָא קַדִּישָׁא לְהִשְׁתַּוֹות עִמָּהֶם בְּעַד מְקוֹם הַקְּבוּרָה, אֲזַי מִיָד כְּשֶׁהִתְחִיל לָלֶכֶת וְלַעֲסֹק בְּצָרְכֵי הַמֵּת, חָלָה עָלָיו אֲנִינוּת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If towards evening it is necessary for the mourner to walk from his house to the Shabbos boundary line in order to go immediately after Shabbos to a place to attend to matters concerning the deceased, or if towards evening he needs to gather together the officers of the Burial Society to negotiate the price of the grave, then as soon as begins to walk and to engage in arrangements in behalf of the deceased, he becomes an *onein*.


###### Kitzur Shulchan Arukh 196:12
[Kitzur Shulchan Arukh 196:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:12)

מֵת בְּעֶרֶב שַׁבָּת לְעֵת מִנְחָה, בְּעִנְיַן שֶׁאִי אֶפְשָר לְקָבְרוֹ קֹדֶם שַׁבָּת, מִתְפַּלֵל גַּם מִנְחָה בְּעֶרֶב שַׁבָּת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If the death occured *erev* Shabbos before *Minchah*, when it was impossible to bury him before Shabbos, the mourner must even pray *Minchah erev* Shabbos.


###### Kitzur Shulchan Arukh 196:13
[Kitzur Shulchan Arukh 196:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:13)

מֵת בְּיוֹם רִאשׁוֹן שֶׁל יוֹם טוֹב, אִם רוֹצֶה לְקָבְרוֹ הַיוֹם עַל יְדֵי גּוֹי, חָלָה עָלָיו מִיָד אֲנִינוּת. וּמִכָּל שֶׁכֵּן בְּיוֹם שֵׁנִי, שֶׁיָכוֹל לְקָבְרוֹ גַּם בְּעַצְמוֹ, דְּחָלָה עָלָיו מִיָד אֲנִינוּת, וַאֲפִלוּ הוּא אֵינוֹ רוֹצֶה לְקָבְרוֹ הַיוֹם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If the death occured on the first day of Yom Tov, and the mourner wants to bury him on that day using the services of non-Jews, he immediately becomes subject to the laws of *onein*. This is certainly true when death occurs on the second day of Yom Tov, when the mourner himself is permitted to bury him. He immediately becomes subject to the laws of *onein*, even if he does not intend to bury him on that day.¹⁴. (*Mishnah Berurah* 71:11)

footnotes:
¹⁴ This is true only when it is possible to bury the deceased but the mourner does not want to, but if it is impossible because of a secular holiday or some other emergency, he does not yet become an onein


###### Kitzur Shulchan Arukh 196:14
[Kitzur Shulchan Arukh 196:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:14)

מִי שֶׁמֵּתוֹ מוּטָל לְפָנָיו בְּלֵיל יוֹם טוֹב שֵׁנִי, מָקוֹם שֶׁנָּהַגוּ לְקָבְרוֹ עַל יְדֵי יִשְֹרָאֵל, נוֹהֵג דִּין אֲנִינוּת אֲפִלּוּ בַּלַּיְלָה, וְאֵינוֹ אוֹמֵר קִדּוּשׁ, וְאֵינוֹ אוֹכֵל בָּשָׂר, וְאֵינוֹ שׁוֹתֶה יָיִן. אֲבָל בְּלֵיל יוֹם טוֹב רִאשׁוֹן, אוֹ אֲפִלּוּ בְּלֵיל יוֹם טוֹב שֵׁנִי בְּמָקוֹם שֶׁנָּהֲגוּ לְהִתְעַסֵּק גַּם בְּיוֹם טוֹב שֵׁנִי דַּוְקָּא עַל יְדֵי גוֹיִם, אֵין לִנְהֹג דִּין אֲנִינוּת בַּלָּיְלָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If his dead¹⁵ lies before him on the night of the second day of Yom Tov, when the custom of the community is to bury the deceased using the services of Jews, the mourner is subject to the laws of *onein* even at night. He therefore should not recite *Kiddush*, nor should he eat meat or drink wine.¹⁶ writes that many of the later *poskim* agreed that since it is not customary to have burials at night, the mourner should say *Kiddush*, pray as always, and is permitted to do everything except to study Torah which is a source of joy. (*Mishna Berurah* 71:11) However, on the night of the first day of Yom Tov, or even on the night of the second day of Yom Tov, when the custom of the community is that even on the second day of Yom Tov, burial is made only through the services of non-Jews, the mourner is not subject to the laws of *onein* at night.

footnotes:
¹⁵ See Chapter 203.
¹⁶ Mishna Berurah


###### Kitzur Shulchan Arukh 196:15
[Kitzur Shulchan Arukh 196:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:15)

מִי שֶׁהָיָה אוֹנֵן בְּמוֹצָאֵי יוֹם טוֹב, יַבְדִּיל בְּיוֹם שֶׁלְּאַחֲרָיו, אֲבָל לֹא אַחַר כָּךְ, כִּי הַבְדָּלָה שֶׁל יוֹם טוֹב אֵין זְמַנָּהּ אֶלָּא עַד סוֹף הַיּוֹם שֶׁלְאַחֲרָיו.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If one is an *onein* at the conclusion of Yom Tov, he may recite *Havdalah* on the day after [Yom Tov,] but not after that, because the proper time for *Havdalah* after Yom Tov, is only until the end of the day after Yom Tov.


###### Kitzur Shulchan Arukh 196:16
[Kitzur Shulchan Arukh 196:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:16)

אוֹנֵן שֶׁיֶשׁ לוֹ בֵּן לָמוּל, אִם אֶפְשָׁר לִקְבֹּר אֶת הַמֵּת קֹדֶם שֶׁיֵצְאוּ מִבֵּית הַכְּנֶסֶת שַׁחֲרִית, אֲזַי יִתְפַּלְּלוּ הַקַּבְּרָנִים תְּחִלָּה, וְיִקְבְּרוּ אֶת הַמֵּת, וְיָמוּלוּ אֶת הַתִּינוֹק. וְאִם אִי אֶפְשָׁר, מִכָּל מָקוֹם יָמוּלוּ אֶת הַתִּינוֹק שַׁחֲרִית בְּבֵית הַכְּנֶסֶת, וְהַסַּנְדָּק יְבָרֵךְ בִּרְכַּת לְהַכְנִיסוֹ, מִשּׁוּם דְּמֵת וּמִילָה, מִילָה קוֹדֶמֶת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If an *onein* has a son that must be circumcised, and it is possible to bury the deceased before the men leave the synagogue after the *Shacharis* prayers, those who are involved in the burial should first pray *Shacharis*, then bury the deceased, and the child is then circumcised. If that is impossible, the child should nevertheless be circumcised in the morning at the synagogue, and the *sandeik*¹⁷ is the person who holds the child on his knees during the circumcision. The father who is an *onein* cannot say the *berachah*. should say the *berachah*, *"Lehachniso,"* because circumcision has preference over burial.

footnotes:
¹⁷ The sandeik


###### Kitzur Shulchan Arukh 196:17
[Kitzur Shulchan Arukh 196:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:17)

אוֹנֵן בְּאוֹר לְאַרְבָּעָה עָשָׂר בְּנִיסָן, יַעֲשֶׂה שְּׁלִיחַ לִבְדֹּק אֶת הֶחָמֵץ, וְכָל חֲמִירָא וְכוּ' יֹאמַר בְּעַצְמוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a person is an *onein* on the night of the fourteenth day of *Nisan*, he should appoint an agent to search for *chametz*, but he himself should recite, "*Kol Chamirah*.¹⁸ is the declaration whereby a person nulifies all leaven in his possession and causes it to be ownerless.

footnotes:
¹⁸ Kol Chamirah


###### Kitzur Shulchan Arukh 196:18
[Kitzur Shulchan Arukh 196:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:18)

אוֹנֵן בְּלֵיל סְפִירַת הָעֹמֶר, לֹא יִסְפֹּר בַּלַיְלָה, אֶלָּא בַּיוֹם לְאַחַר הַקְּבוּרָה יִסְפֹּר בְּלֹא בְרָכָה. וּבִשְׁאָר הַלֵּילוֹת, יִסְפֹּר אַחַר כָּךְ בִּבְרָכָה. וְאִם רוֹאֶה בַּיוֹם כִּי הָאֲנִינוּת תִּמָּשֵׁךְ עַד הַלַּיְלָה, יִסְפֹּר אֲפִלּוּ בַאֲנִינוּת בְּלֹא בְרָכָה, כְּדֵי שֶׁיִסְפֹּר שְׁאָר הַלֵּילוֹת בִּבְרָכָה (אוֹנֵן בַּפּוּרִים, עַיֵן לְעֵיל סִימָן קמא סָעִיף כא).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a person is an *onein* on a night when the *omer* is counted, he should not count at night, rather on the following day after the burial, he should count the *omer* without a *berachah*. [However], on the following nights, he may count the *omer* with a *berachah*. If he sees during the day that he will retain the status of an *onein* until night, he may count the *omer* even while he is an *onein* but without a *berachah*, so that on the following nights he may count the *omer* with a *berachah*


###### Kitzur Shulchan Arukh 196:19
[Kitzur Shulchan Arukh 196:19](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:19)

מִי שֶׁמֵּת בִּתְפִיסָה וְהַמּוֹשֵׁל אֵינוֹ רוֹצֶה לִתְּנוֹ לִקְבוּרָה עַד שֶׁיִתְּנוּ לוֹ מָמוֹן הַרְבֵּה, לֹא חָלָה עַל הַקְּרוֹבִים אֲנִינוּת, וְגַם אֲבֵלוּת לֹא חָלָה עֲלֵיהֶם, כֵּיוָן שֶׁלֹּא נִתְיָאֲשו מִלְּקָבְרוֹ, וּמְצַפִּים לְהִתְפַּשֵּׁר עִם הַמּוֹשֵׁל. וְכֵן אִם קְרוֹבֵי הַמֵּת הֵם בְּתְפִיסָה וְאֵינָם יְכוֹלִים לַעֲסֹק בְּצָרְכֵי הַמֵּת, אֵין אֲנִינוּת חָלָה עֲלֵיהֶם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a man dies in prison, and the warden refuses to release the body for burial unless he is given a large sum of money, the relatives are not subject to the laws of *onein*, nor are they subject to the laws of mourning, since they have not despaired of being able to bury him and hope to reach an agreement with the warden. Likewise, if the relatives of the deceased are in prison, and are unable to tend the needs of the deceased [burial etc.] they are not subject to the laws of *onein*.


###### Kitzur Shulchan Arukh 196:20
[Kitzur Shulchan Arukh 196:20](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:20)

בִּמְקוֹמוֹת אֲשֶׁר נִתְּנָה הַדָּת שֶׁלֹּא לִקְבּוֹר אֶת הַמֵּת עַד לְאַחַר אַרְבָּעִים וּשְׁמוֹנֶה שָׁעוֹת, אַף עַל פִּי כֵן לֹא נִפְטָר הָאוֹנֵן מִדִּין אֲנִינוּת, כֵּיוָן שֶׁלְּאַחַר עֲבוֹר הַזְמָן וַדַּאי יִקְבְּרוּהוּ, מֻטָל עֲלֵיהֶם בֵּינְתַיִם לְהִתְעַסֵּק בִּכְבוֹדוֹ, לְהָכִין תַּכְרִיכִין וְאָרוֹן, וּלְהָכִין אֲנָשִׁים. אַךְ בְּיוֹם טוֹב שֵׁנִי, יֵשׁ לְהָקֵל וּלְפָטְרוֹ מִדִּין אֲנִינוּת בָּזֶה שֶׁאִי אֶפְשָׁר לְקָבְרוֹ מֵחֲמַת פְּקֻדַּת הַמַּלְכוּת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In countries where the law forbids burial of the dead until after forty-eight hours, nevertheless, the *onein* is still subject to the laws of *onein*. Since at the end of the forty-eight hours time limit, they will definitely bury him, they [the relatives] must in the meantime be occupied in the honor of the deceased; to prepare shrouds, and a coffin, and to engage men of the Burial Society. However, on the second day of Yom Tov, there is a leniency, and they may be exempt from the laws of *onein*, since it is impossible to bury the dead [anyway] because of the civil law.


###### Kitzur Shulchan Arukh 196:21
[Kitzur Shulchan Arukh 196:21](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:21)

בִּמְקוֹמוֹת הַנִּזְכָּרִים, לְפִי שֶׁחוֹשְׁשִׁין שֶׁלֹּא יִמְצְאוּ אֲנָשִׁים לְטַהֵר אֶת הַמֵּת בְּקֵרוּב שְׁנֵי מֵעֵת לְעֵת לְאַחַר מוֹתוֹ, וְעַל כֵּן הִמְצִיאוּ לְטַהֲרוֹ תֵּכֶף לְאַחַר מוֹתוֹ וּלְשׂוּמוֹ בְּאָרוֹן שָׁלֵם וְנָקוּב מִלְּמַטָּה, אֲזַי לְאַחַר שֶׁהוּשַׂם בָּאָרוֹן, פְּטוּרִין מִדִּין אֲנִינוּת, וְנוֹהֵג דִּין אֲבֵלוּת. וּמִכָּל מָקוֹם צְרִיכִין לִמְנוֹת שִׁבְעָה יָמִים מִשָּׁעָה שֶׁיִסָּתֵם הַגּוֹלֵל בַּקָּבֶר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In the above mentioned places, since the relatives are concerned that they may not find men to cleanse the body once forty-eight hours have passed since the death, and therefore they had the body cleansed immediately after death, and had it placed in a coffin having holes at the bottom; then in such a case, as soon as it is placed in the coffin, they are exempt from the laws of *onein*, and they begin to observe the laws of mourning. Nevertheless, they must count the seven days of mourning from the time the grave is closed.


###### Kitzur Shulchan Arukh 196:22
[Kitzur Shulchan Arukh 196:22](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/196:22)

מִי שֶׁמֵּת לוֹ מֵת וְהוּא אֵינוֹ יוֹדֵעַ, אִם אֵין מִי שֶׁיִתְעַסֵּק בּוֹ, צְרִיכִין לְהַגִּיד לוֹ. אֲבָל אִם יֵשׁ מִתְעַסְּקִין אֲחֵרִים, אֵין לְהַגִּיד לוֹ עַד לְאַחַר שֶׁיִתְפַּלֵּל. וּמִי שֶׁלְּאִשְׁתּוֹ מֵת לָהּ מֵת, וְהִיא אֵינָהּ יוֹדַעַת, יֶשׁ לוֹ לְהַבַּעַל לְהַחְמִיר שֶׁלֹּא לְשַׁמֵּשׁ עִמָּהּ (עַיֵּן לְקַמָּן סִימָן רו סָעִיף ט, וַאֲנִינוּת חָמִיר טְפֵי).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a death occured, and the relative is unaware of it, if there is no one else to arrange the burial, he should be told. If there are others to arrange the burial, he should not be told, until after he has concluded his prayers. If one's wife lost a relative, and she is unaware of it, the husband should be strict, and abstain from marital relations with her.