הלכות אבילות נלקטו משעורי תשס"ט תוכן הענינים סימן א בענין אנינות מדאורייתא ................................................................... 1 סימן ב בענין מי שמתו מוטל לפניו ............................................................... 9 סימן ג לקוטי דינים בענין מי שמתו מוטל לפניו ............................................... 11 סימן ד בענין אסורי אבילות בזמן שמתו מוטל לפניו ......................................... 62 סימן ה בענין המח' אם אבלות מדאורייתא או מדרבנן ....................................... 33 סימן ו בענין אבילות ביום טוב ..................................................................... 04 סימן ז בענין הכין צרכי חופה ומת לו מת ואיסור נישואין בזמן אבילות .................02 סימן ח בענין התחלת האבילות ..................................................................... 33 סימן ט בענין גדול הבית .............................................................................. 35 סימן י בענין מאבד עצמו לדעת ................................................................... 23 סימן יא בענין אבילות במשומד ובמנודה ......................................................... 14 סימן יב בענין סעודת הבראה ........................................................................ 15 סימן יג בענין איסור שאילת שלום ותלמוד תורה לאבל ..................................... 53 סימן יד בענין איסור רחיצה ותספורת באבילות ................................................ 93 סימן טו בענין איסור כניסה לבית המשתה ואיסור שמחת מריעות לאבל ................ 143 סימן טז בעניני עטיפת הראש וכפיית המטה ..................................................... 114 סימן יז בענין אבילות בשבת ........................................................................ 112 סימן יח בענין ניחום אבלים ........................................................................... 160 סימן יט בעניני קריעה .................................................................................. 133 סימן כ ענינים שונים ................................................................................... 101 א. הלנת המת ב. הספד ג. קבורה ד. אמירת קדיש ה. על איזה קרובים מתאבלים ו. תחנון והלל לאבל ז. אסורים שונים: מלאכה, תשמיש המטה, נטילת ספרנים, אסור יציאה מהבית ח. מקצת היום ככולו סימן כא בענין קביעות מות בהלכה ................................................................ 133 סימן כב בענין אדר ראשון ואדר שני ואבילות בפורים ........................................ 121 סימן כג בענין טיפול בחולה הנוטה למות ....................................................... 129 סימן כד בענין טומאת כהנים ........................................................................ 113 These notes have not been reviewed by R’ Simon. Any mistakes should be attributed to me. A member of the shiur saw Rav Simon one Tuesday night in the Muss beis midrash. Excited about the shiur that would take place the next morning he said, “Rebbe, aveilus tomorrow!” Rav Simon was quick to correct him: “Hilchos aveilus, not aveilus.” These notes from Rav Simon’s Hilchos Aveilus shiurim are constantly being edited and updated. If while reading them you find any mistakes in translation, explanation, or even spelling, please email [email protected] so that they can be adjusted and edited. In the early years of study in yeshiva, one’s limud halacha is often limited to a half-hour of Mishna Berurah or the like during a short halacha seder in the morning. The Steipler Gaon writes that when a person is younger, most of their time should certainly be spent involved in the in-depth study of Nashim and Nezikin. This will help him expand his mind as he grapples with the lomdus and the svaros that accompany such study. But then, explains the Steipler, when a person gets to be a little older, he should spend the majority of his time learning asukah shemaitsa alibah di’hilchasa, focusing on an in-depth analysis of practical halacha. Unfortunately, the source of many people’s knowledge of halacha is hearsay, something which can be very dangerous. With hearsay, a person often comes to accept chumros that are not really chumros and kulos that are not really kulos. Many find learning in-depth halacha to be dry and unenjoyable. Often, the reason is because the Shulchan Aruch is their first stop on the train. If the Michaber is one’s introduction to a sugya, it can become very boring and even worse, it can be extremely confusing and difficult to apply to real-life scenarios. If, however, the Shulchan Aruch is the last stop on the train – if a person sees the entire sugya, the whole picture, and then the Michaber is just the summary at the end – then it becomes a very enjoyable limud and the halachic process is something entirely unique and firm. The late rosh yeshiva of Yeshivas Kerem BiYavneh, Rav Yaakov Goldwicht z”l, had a close relationship with the Brisker Rav and the Chazon Ish. While the Brisker Rav was often found in the public sphere, the Chazon Ish did not give public lectures. To be a ‘talmid’’ of the Chazon Ish meant that one went to his house and spoke with him in learning there. Rav Goldwicht z”l often said vortlach based on Midrash – sometimes gleaning a teaching from the Sefas Emes, other times from the Shem MiShmuel, and sometimes he would quote a vort that he had heard directly from the Brisker Rav. A talmid once asked the Rosh Yeshiva: ‘How come the Rosh Yeshiva never says vortlach in the name of the Chazon Ish?’ The Rosh Yeshiva responded that he had also asked the Chazon Ish this question, why it is that he doesn’t say vortlach. The Chazon Ish responded that in matters of halacha, there is accountability for whatever one says. A person cannot just say whatever they want because it has to fit in with the Gemara, it has to fit in with the Tosefta, and it has to fit in with the Rambam. There is a system of checks and balances. In inyanei Midrash, however, people say whatever they please and have no liability for their stated understandings. The Chazon Ish said that he felt that he was not able to say anything in a techum where there were no checks and balances since he could not be certain whether his words were truly emes. In halacha, one must have clear proofs and the backing of the mekoros, the Gemara, the sugya, the gedolei Rishonim and Acharonim, regardless of whether one is looking to rule li’kulah or li’chumrah. Through such an extensive analysis one will come to see that the halachic process has a true and lasting rigor. סימן א: בענין אנינות מדאורייתא The pesukim in Parshas Ki Savo (26:14) relate that at certain times a person is required to come to the Beis Hamikdash and recite vidui ma’aser, a declaration in which one states that he has taken off all the appropriate terumos and ma’aseros from his produce and has used his produce in a proper fashion. Part of this declaration is: ...ֹלא־ָאכַ֨ לְתִּ יבְאֹנִִּ֜ י מִּמ ֶּ֗ ּנּו... I have not eaten of it in my intense mourning… Rashi (ibid., d”h lo achalti) explains: מכאן אסור לאונן. From here we see that ma’aser sheini is forbidden to an onein. There is a din midioraisa that an onein1 is not permitted to eat kodashim, ma’aser sheini, and other sanctified foods on the day of the death of one of his seven closest relatives. The onein is forbidden to eat these foods throughout the day as well as the night after the burial.2 Nowadays, when we are not directly concerned with tumah, tahara, and the consumption of kodashim, the more practical halachos are the halachos of aninus midirabanan. .”ֹלא- יָאכַלְתִּ בְ אֹנִּימִּמֶּ ּנּו“ Nonetheless, we will first try to understand this din midioraisa of The issur of eating ma’aser sheini as an onein is a strange type of lav because it is not a mandated lav. The Torah records it in context of the speech to be recited during the vidui ma’aser, but never explicitly forbids it bi’lashon tzivui. If a person would eat ma’aser sheini bi’aninus would they receive malkos for such an act?3 The Rambam (Sefer HaMitzvos, Shoresh 8) writes that there are two types of phraseologies in the Torah for a lav. The first is an azhara where Hakadosh Baruch Hu instructs us: “Don’t do ____!” This, says the Rambam, is always recorded in lashon asid, the future tense. The second type of lav is recorded as a shelilah, a lav indicated through an inference in a pasuk. Since someone in the pasuk says, “I didn’t do ____,” we infer that this is a forbidden action. 1 Rav Schachter often points out from Rav Soloveitchik that the colloquial “onein” that we often refer to, who is The Mishna in the beginning of the ”.מי שמתו מוטל לפניו“ exempt from doing mitzvos, is really a din dirabanan called Third Perek of Meseches Berachos discusses such a person and the mitzvos he is exempt from. The real din of onein, however, is a din midioraisa that applies throughout the day of death, even beyond the kevurah. 2 Though we will see that there is a machlokes in the Gemara whether the night after the kevurah is a din midioraisa or a din midirabanan. 3 As we will see, the answer to this question is dependent on a machlokes between the Rambam and the Ramban in the Sefer HaMitzvos. Rav Simon noted that usually a machlokes between the Rambam and the Ramban in the Sefer HaMitzvos is not so nafka-minah-oriented. Usually, it makes a difference as to whether you count or don’t count a mitzvah as one of the 613, but in the end of the day you have to do the mitzvah. Once in a while, however, you can have a nafka minah, like by onein, where there are practical ramifications. 1 | P a g e The Ramban (ibid. d”h aval mah she’kasav) disagrees and writes that we can see from the declaration made in the pesukim that refraining from doing a certain action is certainly the preferred mode of action, but that doesn’t mean that one who acts contrary to these statements has violated a true lav. In accordance with his opinion, that a shelilah is considered a true lav, the Rambam (Hilchos Ma’aser Sheini vi’Netah Revai 3:5) paskens: When a person partakes of ma’aser sheini in a state of aninus midioraisa, he is liable for malkos, …”ֹלא- יָאכַלְתִּ בְ אֹנִּימִּ מֶּ ּנּו“ ,as the pasuk states § Another source for aninus midioraisa is found in Parshas Shemini (10:19).