Tefillin for a Mourner Accompanying the Deceased on a Plane
This question and answer were automatically translated using our trained AI and have not yet been reviewed by a qualified rabbi. Please treat this translation with caution.
go to original →
Question
Someone flying with the deceased on a plane to bury him in Eretz Yisrael, who has nothing to occupy himself with during the flight, should he put on tefillin on the plane?
Answer
If it is the day of death, the day of burial, or the day of hearing the news, he does not put on tefillin. However, if it is not one of these days, due to the time taken for transportation, he should put on tefillin without a blessing.
Source
In the responsa of Maharam Shik, Yoreh De'ah, siman 347, it is written: "But in our case, even if he cannot bury him, he is not an onen, nevertheless, it is a bitter day, and therefore, at least on the day of death and on the day of hearing the news, as established in Yoreh De'ah, siman 388, that a mourner does not put on tefillin, so too an onen, even if he is not exempt from all commandments, nevertheless, does not put on tefillin. And now I found this in the book 'Lashon Chachamim', where it is ruled briefly, and his reason is as follows:"
He further writes: "However, if it takes more than one day, he died on Sunday after noon and cannot be buried according to government laws until Tuesday after noon, then Monday is neither the day of death, nor the day of hearing the news, nor the day of burial, and it is not clear what his status is regarding tefillin. And it would seem that since the main bitterness lasts one day, and nothing new has arisen here to intensify his bitterness, he is obligated on Monday to put on tefillin, and even those who disagree with the Maharit agree with this. However, from the words of the Dagul MeRevavah in siman 389, it implies that anyone who is an onen regarding sacred things, even by rabbinic decree, is also exempt from tefillin. And in chapter 2 'Be'at HaMikdash', Rambam ruled that even the days in between are an onen by rabbinic decree, and so it implies in Zevachim, page 100, side 2, that the days in between are certainly an onen. See there in Rashi's commentary, and this law still requires study:
Therefore, in Maharam Shik's doubt, he should put on without a blessing, and on the day of death, burial, or hearing the news, he should not put on, as is evident from Maharam Shik's words.