## Shulchan Arukh, Yoreh De'ah Siman 341

###### Shulchan Arukh, Yoreh De'ah 341:1
[Shulchan Arukh, Yoreh De'ah 341:1](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Yoreh%20De%27ah/r/341:1)

**מי שמתו מוטל לפניו בשבת או בי"ט ודיני האונן. ובו ו' סעיפים:**
מי שמת לו מת שהוא חייב להתאבל עליו קודם קבורה אוכל בבית אחר אין לו בית אחר אוכל בבית חבירו אין בית לחבירו עושה לו מחיצה ואוכל ואפילו מחיצה של סדין סגי אם תקע שולי הסדין בענין שאינו ניטל ברוח ואם אין לו דבר לעשות מחיצה מחזיר פניו ואוכל ובין כך ובין כך ואפילו הוא בעיר אחרת אינו מיסב ואוכל ואינו אוכל בשר ואינו שותה יין ואינו מברך ברכת המוציא ולא ברכת המזון ואין מברכים עליו ולא מזמנין עליו אפילו אם אוכל עם אחרים שמברכים לא יענה אחריהם אמן ופטור מכל מצות האמורות בתורה ואפי' אם אינו צריך לעסוק בצרכי המת כגון שיש לו אחרים שעוסקים בשבילו וי"א שאפילו אם ירצה להחמיר על עצמו לברך או לענות אמן אחר המברכין אינו רשאי (ועיין בא"ח סי' ע"א) ובשבת ויו"ט אוכל בשר ושותה יין (אם ירצה) (רבינו יונה פ' מי שמתו) ומברך וחייב בכל המצות חוץ מבתשמיש המטה שאסור בו (ומותר לילך לבית הכנסת בשבת ואף בחול אין בו איסור רק מאחר שאסור להתפלל מה יעשה שם) (כל בו) ואם צריך להחשיך על התחום כדי לעסוק בצרכי המת חל עליו אנינות ליאסר בכולן משעה שמתחיל ללכת כדי להחשיך על התחום ואם רוצה לקברו ביו"ט ראשון ע"י עממין אסור בכולן וכ"ש בי"ט שני שהוא בעצמו יכול לקברו שחלו עליו כל דיני אנינות: (י"א דתלמיד על רבו מובהק אסור לאכול בשר ויין כל זמן שמוטל לפניהם) (הגהות אשירי פ' א"מ) :

**Translation v.1:**
**LAWS OF ANINUTH**
One who suffered a bereavement for whom he is dutibound to observe mourning rites,² This excludes an infant who dies within thirty days after birth or whose months of pregnancy were not complete — *G.Mah.* — [the law is that] before burial,³ But after the burial, even on the day of death, the laws of *Aninuth* no longer apply — *SeMaG, BaḤ* and others. he eats in another house [room].⁴ in Ber. 17b. For eating in the presence of the dead is regarded as irreverence and people will be led to believe that the corpse was a worthless individual. This applies only to cases where one is dutibound to bury the dead. Consequently, it would be unfitting to eat in the latter’s presence — *Ta*Z. According to *ShaK* one must not eat in the presence of other dead, even when one is not obliged to arrange the burial preparations, *contra Ta*Z —*P.Tesh. A.H.* agrees with *Ta*Z. [If] he has no other house, he eats in his friend's house; [if] his friend has no house [available],⁵ he makes him a partition⁶ s.v. עשרה; O.H. c. 362. and eats;⁷ s.v. ואין; Sem(H). X, 3. even a partition of a sheet is sufficient, [provided] he fastened the bottom of the sheet in a manner that it would not be moved by an [ordinary] wind;⁸ and if he has not the wherewithal to make a partition, he turns away his face and eats.⁷ s.v. ואין; Sem(H). X, 3. Whichever the case may be; even if he is in another city,⁹ citing *Asheri.* This applies to a case even if in the city where the corpse is present there are people available to look after the burial arrangements (e.g., if his sister died and her husband takes care of all burial arrangements) — *Asheri. R. Tam*, however, holds that the near-of-kin who are not present in the city where the corpse is awaiting burial, do not come under the law of *Aninuth*, unless there are no available near-of-kin present in the locality of the dead person. This is accepted by *BaḤ* and *ShaK.* he does not eat reclining,¹⁰Z, *ShaK.* and he eats not meat nor drinks wine,¹¹ is permitted to eat meat gravy — *Nodah Bihudah.* Cf. *M.Abr.* to O.Ḥ. § 551, n. 29 — *P. Tesh.* nor does he recite the benediction before meals,¹² is not required to recite any benediction before his meal, nevertheless, he is obliged to wash his hands before and after meals, which is a Rabbinical enactment. However, he is not required to recite the benediction thereof — *P.Tesh.* nor does he say grace after meals, nor do others recite the benediction [before meals] on his behalf, nor does he join in grace after meals.¹³ add: ‘He does not eat all that he requires.’ Even if he eats with others he should not repeat *Amen* after them [when they recite the benediction before meals].¹⁴, quoted in Ber. *ibid.*, Tosaf. s.v. ואינו מברך and M.K. *ibid., Tosaf.* s.v. ואין. And he is exempt from [the performance] of all religious duties enjoined in the Torah,¹⁵ and the *Shema* and becomes an *Onen*, may complete these since the reason why an *Onen* is exempt from *Tefillah* and *Shema* is only Rabbinical — *P.Tesh.* An *Onen* does not perform the *Ḥalizah* ceremony (v. Glos). but a mourner does — *G.Mah.* An *Onen* is exempt from positive but not from negative precepts — *P.Tesh.* One who is an *Onen* at the time he has to recite the *Shema* and its benedictions, may still recite these after the burial up to midday as in the case of *Tefillah* — *B.Hal.* If the burial takes place after he eats, at which time he was exempt from saying grace after meals, the law is that if sufficient time has not yet elapsed for his food to be digested, he must recite the grace after the corpse is interred — *Codifiers.* even if he is not required to attend to the preparations needed for the dead, e.g., [when] he has others who attend to [this] for him.¹⁶ One who sustains a bereavement prior to reciting the *Tefillah*, should not be informed thereof until after he completes his prayers, provided there are others available who will meanwhile attend to the burial needs. Otherwise he must be informed — *P.Tesh.* And some say that even if he desires to adopt for himself a stricter view, [viz.,] to recite the benediction [before meals], or to repeat *Amen* after those who recite the benediction [before meals], he is not permitted [to do so].¹⁷ Cf. *Tosaf. ibid.* s.v. ואינו מברך and Sem(H). *ibid.* And on the Sabbath or Festival, he eats meat and drinks wine,¹⁸ compares the Festival to the Sabbath. On *Purim* and on the eve of *Yom Kippur* an *Onen* is forbidden to eat meat or drink wine — *Codifiers.* *if he so desires*,¹⁹ in Ber. *ibid.* — *G.* For it is not obligatory for one to eat meat and to drink wine on the Sabbath. Cf. Shab. 118a: ‘Make thy Sabbath a weekday (as regards festive meals) than be dependent on men.’ and recites the benediction [before meals] and is dutibound to perforrm all religious duties save the use of the conjugal couch wherein he is forbidden,²⁰ On the question whether an *Onen* should recite the *Kaddish* on the Sabbath, v. *infra* § 376, notes. An *Onen* may be counted in the Minyan — *Kerem Shelomo.* *and he is permitted to go to the Synagogue on the Sabbath, and even on weekdays there is no prohibition, but since he is forbidden to recite the prayers* [*on weekdays*], *what will he do there*?²¹ — *G.* In order to clarify many rulings pertaining to the period of *Aninuth*, it should be observed that a difference of opinion exists among the *Codifiers* as to whether matters forbidden during the mourning period are likewise prohibited during *Aninuth.* a) *Maim.* in Yad, *Ebel* I, 2; *RITBA* (M.K. 15) ; *Tur* (a.l. and *infra* § 398) state that *Aninuth* and mourning rites are not *on an* equal footing. Hence, the laws of mourning do not apply to an *Onen.* b) *N* in *T.H.; R. Pereẓ* (quoted in *Tur*) hold that they are on an equal footing. Consequently, an *Onen* must observe all the laws of mourning. If one must go to await nightfall at the Sabbath limit to [be ready] to attend to the preparations needed for the dead [at the exit of the Sabbath], the observance of *Aninuth* rests upon him, insofar as the prohibition extends to everything from the moment he begins to go to await nightfall at the Sabbath limit.²² in accord with *Asheri.* Cf. O.Ḥ. § 71 and § 548, 4. If he wishes to bury him on the first Festival day by Gentiles, the prohibition extends to everything;²³ on the authority of *Asheri.* so much the more on the second Festival day, when he himself may bury him, that all the laws of *Aninuth* rest upon him.²⁴, i.e., the night of *Simḥath Torah*, the *Onen* may recite the *Kiddush.* Thus *MaHaRIL. ShaK* rejects this ruling. *Ta*Z accepts it. *D.Merb.* agrees with *Ta*Z. *Some say that a student who observes Aninuth rites for his distinguished teacher is forbidden to eat meat or* [*drink*] *wine as long as the dead lies in one's presence*.²⁵ to M.K. III *ibid.* — *G.* Y.Ber. *ibid.* This refers to weekdays — *Ta*Z Cf. *supra* § 242, 27; *infra* § 374, 10.

footnotes:
² מוטל לפניו is explained as מוטל עליו i.e., the dead person rests upon him to be mourned for. This is in accord with the interpretation given by R. Ashi in Ber. 18a accepted by Asheri contra R. Tam.
³ He is considered then an Omen.
⁴ Otherwise he is regarded as a mocker of the poor, i.e., the dead (v. Prov. XVII, 5). Thus Rashi
⁵ E.g., where he lives among Gentiles — ShaK.
⁶ The height of a partition is ten handbreadths.  Shab. 6a; Suk. 5b, Tosaf.
⁷ Y.Ber. III, 1(6a); Y.M.K. III, 5(82b); Ber. 17b; M.K. 23b, Tosaf.
⁸ RaShBaM, Resp.
⁷ Y.Ber. III, 1(6a); Y.M.K. III, 5(82b); Ber. 17b; M.K. 23b, Tosaf.
⁹ Tur
¹⁰ On a couch or around a table — Ta
¹¹ An Onen
¹² Although the Onen
¹³ Ber. and M.K. ibid. Y. and Sem(H). ibid.
¹⁴ Y.Ber. ibid.
¹⁵ For the Rabbis have the authority to cancel a positive Biblical precept on the principle, ‘sit and do nothing’ שב ואל תעשה i.e., not to act. One who commenced to recite the Tefillah
¹⁶ According to one opinion in Y.Ber. ibid. — Asheri.
¹⁷ O.Ḥ. § 71 — G.
¹⁸ Ber. and M.K. ibid. Asheri
¹⁹ R. Jonah
²⁰ Ber. and M.K. ibid.
²¹ Kol Bo
²² Y. ibid.
²³ Tur
²⁴ Cf. O.Ḥ. § 496, 2. If one dies in the evening following Shemini Aẓereth
²⁵ Hag. Asheri


###### Shulchan Arukh, Yoreh De'ah 341:2
[Shulchan Arukh, Yoreh De'ah 341:2](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Yoreh%20De%27ah/r/341:2)

מי שמת לו מת בשבת יאכל במוצאי שבת בלא הבדלה ולא יתפלל ולא בבוקר קודם קבורה ולאחר קבורה יתפלל תפלת שחרית אם לא עבר זמנה אבל תפלת הערב לא יתפלל שכבר עבר זמנה ולא דמי לשכח ולא התפלל ערבית שמתפלל שחרית שתים כיון שבלילה לא היה חייב להתפלל ולענין ההבדלה יבדיל אחר שיקבר המת: (מהר"מ ומרדכי והג"מ):

**Translation v.1:**
One who suffered a bereavement on the Sabbath,²⁶ 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 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;²⁸ 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;²⁹ 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 since he was not dutibound to recite the *Tefillah* during the [previous] night.³¹ 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. *Ta*Z 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 *Ta*Z 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.³². 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. *Ta*Z *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.’ *Ta*Z 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 *Ta*Z. 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.

footnotes:
²⁶ Tur
²⁷ Glos.
²⁸ M.Abr.
²⁹ And 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
³⁰ O.Ḥ §. 108,
³¹ Derisha
³² R. Meir of Rothenberg; Mord


###### Shulchan Arukh, Yoreh De'ah 341:3
[Shulchan Arukh, Yoreh De'ah 341:3](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Yoreh%20De%27ah/r/341:3)

מקום שנוהגים שכתפים מיוחדים להוציא המת ולאחר שנתעסקו הקרובים בצרכי הקבורה ימסרוהו להם והם יקברוהו משמסרוהו להם מותרים הקרובים בבשר ויין אפי' קודם שהוציאוהו מהבית ששוב אינו מוטל עליהם: הגה מקום שנושאין המת מעיר לעיר אם מקום קרוב הוא הוי כאלו מוטל לפניו אבל אם הוא מקום רחוק כגון מהלך שני ימים מותר עד שיבאו לעיר קבורתו (רבינו יונה פ' מי שמתו):

**Translation v.1:**
[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 him³³ over to them³⁴ and they bury him, — [the law is] that as soon as they³⁵ gave him over to them,³⁴ the near-of-kin are permitted to [eat] meat and [drink] wine,³⁶ 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 *Te*fi*llah* should be said after burial — *P.Tesh.* even before they take him out of the house,³⁷ since the [burial] no longer rests upon them.³⁵ [*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 he*³³ *lies before him*;³⁵ *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*].³⁸, Ber. III — *G.*

footnotes:
³³ The corpse.
³⁴ The appointed pall-bearers.
³⁵ The near-of-kin.
³⁴ The appointed pall-bearers.
³⁶ Y.Ber. III, 1(6a); Y.M.K. III, 5(82b); Ber. 18a, Tosaf.
³⁷ Although the laws of mourning have not yet taken effect — ShaK.
³⁵ The near-of-kin.
³³ The corpse.
³⁵ The near-of-kin.
³⁸ R. Jonah


###### Shulchan Arukh, Yoreh De'ah 341:4
[Shulchan Arukh, Yoreh De'ah 341:4](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Yoreh%20De%27ah/r/341:4)

מי שמת בתפיסה ולא ניתן לקבורה לא חל על הקרובים אנינות וגם אבילות לא חל עליהם כיון שלא נתייאשו מלקברו וכן אם קרובי המת בתפיסה אין אנינות חל עליהם וכן מי שנהרג בדרך או גררתו חיה או שטפו נהר ולא נתייאשו מלקברו אין על הקרובים לא דין אנינות ולא דין אבילות ומונים לו שבעה ושלשים מיום שנתייאשו מלקברו:

**Translation v.1:**
If one died in prison and was not given over for burial,³⁹ does take effect, since all burial arrangements are permissible, unlike the present case — *P.Tesh.* the observance of *Aninuth*⁴⁰ as well as mourning does not take effect upon the near-of-kin,⁴¹ n. 2), since he is not handed over for burial — *ShaK.* since they have not given up hope of burying him.⁴² Likewise, if the near-of-kin of the dead person are in prison, the observance of *Aninuth*⁴⁰ does not take effect upon them.⁴³ citing *RI; Tosaf.* Ber. *ibid;* Yad, *Ebel* I, 3; *Asheri* Ber. and M.K. *ibid.* So too, if one was murdered on the road or a beast dragged him away or if a stream carried him off and they have not given up hope of burying him, the law of *Aninuth* or of mourning does not take effect upon the near-of-kin. And one counts for him the seven and the thirty [days] from the day that they give up hope of burying him.⁴⁴

footnotes:
³⁹ Where there is a government law not to bury the dead before a certain time limit elapses from the time of death, Aninuth
⁴⁰ For all Hebrew terms found in text and in commentary v. Glos.
⁴¹ On the principle that the corpse is not מוטל לפניו i.e., the burial does not rest upon him (v. supra
⁴² Even if the ruler or despot demands an exhorbitant sum of money in order to release the body, the laws of mourning do not take effect, for it is possible that he may be persuaded later to accept a smaller amount. But if the reason for refusing to release the body is not a monetary one, but rather stems from animosity, as a result of which the ruler will not change his mind, then the laws of mourning do take effect — ShaK.
⁴⁰ For all Hebrew terms found in text and in commentary v. Glos.
⁴³ Tur
⁴⁴ Sem(H). II, 2.


###### Shulchan Arukh, Yoreh De'ah 341:5
[Shulchan Arukh, Yoreh De'ah 341:5](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Yoreh%20De%27ah/r/341:5)

כל זמן שלא נקבר המת אינו חולץ מנעל וסנדל ואינו חייב בעטיפת הראש וכפיית המטה אבל אסור לישב או לישן על גבי מטה אפי' כפויה: הגה וכל שכן שאסור בתשמיש המטה (טור בשם הרמב"ן ובשם התוספות ובמרדכי פ"ק דכתובות בשם י"א) וי"א דאסור ברחיצה וסיכה ושמחה ושאלת שלום ותספורת ובמלאכה (טור) אבל מותר לצאת מפתח ביתו (הגהות מיימוני פ"ד בשם סמ"ק):

**Translation v.1:**
As long as the corpse is not buried one does not remove his shoes or sandals and is not required to [perform] the muffling of the head,⁴⁵ § 386. nor the overturning of the couch,⁴⁶ citing *N* in *T.H.* where it is stated that should one be required to observe these, the preparations for the burial will suffer. King David is cited as an example (v. Yad, *Ebel* I, 2) who washed and annointed himself during his period of *Aninuth* (v. II Sam. XII, 20). Cf. also M.K. 15b; Ket. 4a, *Tosaf.* s.v. בועל but one is forbidden to sit or sleep on a couch even if it is overturned.⁴⁷ in *T.H.* *Gloss*: *So much the more that one is forbidden to use the conjugal couch;*⁴⁸ citing *N* in *T.H.; Tosaf.; Mord.* Ket. I on the authority of ‘some say’ — *G.* Use of conjugal couch is forbidden even on the Sabbath. *supra* par. 1. *Ḥatam Sofer* writes that *Caro* does not differ with the opinion recorded here on the authority of ‘some say.’ For since *Caro* states that *‘one does not remove his shoes,’* if follows that the prohibitions mentioned by *Isserles* are also applicable to the *Onen.* However, since *Caro* did not state this explicitly, *Isserles* deemed it important to be mentioned as *‘some say’* — *P.Tesh.* As regards work, v. *infra* § 343 and § 361, 11. *and some say that he is prohibited against bathing, annointing, rejoicing, greeting, haircutting and work*,⁴⁹ — *G.* Cf. *supra* n. 21. King David’s conduct would not be considered contrary to this prohibition (v. *supra* n. 46), since a King is permitted to wash according to Yoma 73b. Sem(H). VIII, 13; M.K. 23b, *Tosaf.* s.v. ואינו אוכל — *W.G.* An *Onen* is forbidden to study Torah or to be called up to the Torah reading (O.Ḥ. § 548, M.Abr. n. 8) — *G.Mah.* This applies also to the Sabbath (*M.Abr. ibid.*) *D.Merb.* writes that on the Sabbath and Festivals the *Onen* may study Torah. If he is regularly called to the reading of the Torah, he may called up even when he is an *Onen* (i.e., on the Sabbath). Otherwise, it is regarded as public mourning which is forbidden on the Sabbath and Festivals — *Imre Baruk.* To read the Scriptual portion twice and the Aramaic version once is permissible for the *Onen* — *A.H.* Cf. *supra* n. 21. If there is apprehension that the *Onen* may have contracted a contagious disease through his contact with the corpse, he may bathe and change his garments — *Sede Ḥemed.* On cutting the hair, v. *Ta*Z *infra* § 398 from which it seems that he may cut his hair prior to burial. Thus also *Kol Bo*(*G*) citing *Teshubah Me-Ahabah* where such was the custom in Prague. A *Shoḥet* who is an *Onen* may slaughter during the period of *Aninuth* — *Yad Sha’ul*, but *Yosef Da’ath* forbids, since the *Shohet* is grieved concerning his loss and his mind is not at ease in order that he examine his slaughtering knife properly. All the laws of *Aninuth* apply to the weekday of the Festival (*Ḥol ha-Moed*) — O.Ḥ. § 548. An *Onen* on *Yom Kippur* is dutibound to observe all precepts — *Yosef Da’ath.* A Cantor who is an *Onen* on *Yom Kippur* may lead the services — *Kol Bo*(*G*)*.* An *Onen* on the Festival of *Sukkoth* may build the *Sukkah* as long as it does not interfere with the burial arrangements — *Ibid.* A Cantor who is an *Onen* on the Sabbath may lead the services if there is no other Cantor available. The same is applicable to a Reader of the Torah — *Beth Leḥem Yehudah.* An *Onen* is forbidden to recite the Priestly Benediction. On the question whether an *Onen* may search for leaven on the night of the fourteenth of *Nisan* preceding the Passover Festival, the law is that he should appoint another person to do this for him. The *Onen* may, however, recite the declaration כל חמירא — *Bir. Yos.* He may not recite the *Haggadah* himself but may hear it from another person. If another person is not available, he may recite it himself — *Pri Megadim.* He must eat *Maẓẓah* and drink the four cups at the *Seder* service — *MaHaRaM Lublin.* On *Ḥanukkah* the lights should be kindled, and the benediction pronounced, by another person. If another person is not available, he may kindle the *Ḥanukkah* lights himself without pronouncing the benediction —*Eliya Rabba.* An *Onen* does not count the *Omer* during the night of his *Aninuth* period. But on the next day after burial he counts the *Omer* without reciting the benediction, and on the following nights he continues to count the *Omer* with the benediction. Should the *Aninuth* period extend into the following night, too, he may count the *Omer* even during *Aninuth* — *Laws of Onen* by *R. E.* Z. *Margolis.* On the night of the Fast of the Ninth day of *Ab*, the *Onen* does not go to the Synagogue and does not recite the traditional elegies and lamentations. After burial the following day he may go to the Synagogue an remain there until after the elegies are recited — *Eliya Rabba.* If he suffers a bereavement during the morning Service on *Rosh Hashana*, he may continue with his prayers in the usual manner. If he suffered a bereavement on *Rosh Ḥodesh*, after burial he may recite the *Musaf Tefillah* any time during the day — *Bir. Yos.* Of the morning benedictions he may recite the following after burial: a) The Torah benedictions; b) ‘who hast not made me a heathen;’ c) ‘who hast not made me a slave;’ d) ‘who hast not made me a woman.’ *but he is permitted to leave his house*.⁵⁰ Yad, *Ebel* IV on the authority of *SeMaK* — *G.* This is permitted since he has to make all the burial arrangements.

footnotes:
⁴⁵ Wrapping oneself up in mourning.  M.K. 24a: ‘a covering which is not like the covering of the Ishmaelites (up to the lips) is not a mourner’s covering.’  infra
⁴⁶ Tur
⁴⁷ Sem(H). IX, 16 according to the explanation given by N
⁴⁸ Tur
⁴⁹ Tur
⁵⁰ Hag. Maim.


###### Shulchan Arukh, Yoreh De'ah 341:6
[Shulchan Arukh, Yoreh De'ah 341:6](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Yoreh%20De%27ah/r/341:6)

המשמר את המת אפילו שאינו מתו פטור מקריאת שמע ומכל מצות האמורות בתורה היו שנים זה משמר וזה קורא:

**Translation v.1:**
The one who guards the corpse, even if it is not his own dead, is exempt from the reading of the *Shema* and from all religious duties enjoined in the Torah. If there were two [watchmen], one guards and the other reads⁵¹ Similarly in the case of bones that are collected for burial. *infra* § 403, 9. For a complete analysis of the laws of *Aninuth* *Kol Bo*(*G*). I, pp. 109-61; II, pp. 45, 46, 91; *Gesher ha-Ḥayyim* I, c. 18..

footnotes:
⁵¹ Ber. 18a. Based on the principle that, ‘One who is engaged in a religious act is exempt from other religious duties — ShaK.