Chapter 31: Tachanun[1]

Descending the worlds after Shemoneh Esrei:[2] In Kabbala, it is explained that the Shacharis prayer is likened to a ladder, in which we climb up the four worlds of Assiya, Yetzira, Beriya, and Atzilus. The summit of Atzilus is reached during Shemoneh Esrei. Now, just as we climb the worlds during the Davening, so too, we descend back below, so we return back to earth. When does this descent take place? Starting from Tachanun. While Shemoneh Esrei is the ascent to Atzilus, Tachanun is the descent from Atzilus. Ashreiy and Uva Letziyon, in which we mention the angels, is similar to Birchas Shema and is the descent from the world of Atzilus into the world of Beriya. Shir Shel Yom is similar to Pesukei Dezimra, in which we sing praise to G-d, and represents the descent from the world of Beriyah to the world of Yetzira. Ein Kelokeinu and Pitum Haketores is similar to Hodu, in which we give thanks to Hashem, and represents the descent from the world of Yetzira to the world of Assiya. Aleinu Leshabeiach represents the landing back on earth.

1. Is Tachanun voluntary or an obligation?[3]

The recital of Tachanun is a custom and a voluntary prayer, and not a Biblical or Rabbinical obligation. Its recital is a custom that was accustomed by all the Jewish people dating back to the beginning[4] [of our nation].[5] It is for this reason that there exist various laws as to the days that Tachanun is recited and the days that it is omitted, as its entire recital is dependent on custom. [Nevertheless, this custom is Halachically binding and it is forbidden for one to swerve from it, whether to say Tachanun on a day that it is not meant to be said, or omit it on a day that it is meant to be recited. Furthermore, according to Kabala the recital of Tachanun is an obligation and therefore one is not to swerve from it unless in a time of need.[6]]

 

2. Who:

Women saying Tachanun:[7] The Poskim do not record the practice of women regarding the recital of Tachanun. Practically, it is not customary of women to recite Tachanun. Those women who do say it are to omit the 13 attributes of mercy which may only be recited together with a Minyan.

3. When:
4. After Shemoneh Esrei:[8]

Tachanun is recited immediately after the Chazans repetition. Those who are praying without a Minyan,  are to  recite Tachanun immediately after the complete Shemoneh Esrei.

Not to delay: One is not to delay the recital of Tachanun after he finishes Shemoneh Esrei, as one’s supplication of Tachanun is not so well accepted above in heaven if an interval is made. 

Talking between Shemoneh Esrei and Tachanun:[9] There is no prohibition to speak of matters relating to the prayer and its needs [such as to answer Amen Yihei Shmei Raba and the like] between the silent Shemoneh Esrei and Tachanun. However, it is forbidden to deal with other matters until after Nefilas Apayim, due to the reasons explained above. However, there is no need to avoid reciting a short amount of speech.

Walking to another area to recite Tachanun: There is no issue with one walking after Shemoneh Esrei to another room or area to recite Tachanun.

1. Nighttime:[10]

A person is not to perform Nefilas Apayim at night due to reasons known to the Kabbalists [as nighttime is a time of severities and doing so causes an increase in severities]. Nonetheless, it may be performed during Bein Hashmashos, after sunset. [Some however are stringent not to do so past sunset, and hence due to this some communities are accustomed not to say Tachanun at all after the Mincha prayer being that it is prayed close to night.] The custom, however, is to permit doing so by Selichos that are recited by Ashmuros Haboker even though it is still prior to daybreak, [and some permit doing so starting from after midnight]. Nonetheless, others are particular to only do so after daybreak, and they hence lengthen the Selichos until after daybreak.

4. How:

Sitting versus standing: The custom is to sit down while performing Nefilas Apayim, although to stand during the recital of Viduiy. Hence, one recites the paragraphs up until the Psalm of Ledavid Eilecha in a standing position and upon reaching the Psalm of Ledavid Eilecha he is to sit down. On Sunday, Tuesday, Wednesday and Friday, one is to remain sitting until he recites the words “Vanachnu Lo Neida” after which it is proper for him to stand and recite the continuation from “Mah Naaseh” in a standing position. On Mondays and Thursdays one is to stand for the recital of Vehu Rachum.

5. Skipped Tachanun:[11]
6. Skipped accidentally:

In the event that the Chazan began to recite Kaddish immediately after Shemoneh Esrei, instead of reciting Tachanun, some Poskim rule that Tachanun is nevertheless to be recited after the Kaddish. Others however rule that Tachanun is to be omitted and one thus continues with Ashreiy, or Kerias Hatorah. If the Chazan has not yet completed the Kaddish, then if he has not yet reached the middle of the second stanza of the Kaddish he is to be stopped, and Tachanun is to be recited.

1. Saying Tachanun in a Minyan that skips:[12]

If one is present by a Minyan which omits Tachanun on a day that one is accustomed to recite it, then one should try to inconspicuously recite Tachanun without arousing the eyes of the congregants. If necessary, one is to say it standing up and without Nefilas Apayim.

6. Nussach:
7. Saying Ledavid Eilacha Hashem Nafshi Esa:[13]

Based on Kaballah one is to recite the Psalm of “Ledavid Eilecha Hashem Nafshi Esa” [Psalm 25] during Tachanun. [This Psalm is the main prayer of Tachanun, and it was authored for this purpose.[14]] Nevertheless, since one who recites this Psalm [during Tachanun] without concentration causes that he leave the world before his time, therefore, in many communities they refrain from saying it, and rather say the prayer of “Rachum Vechanun…Keil Apecha…”. Practically, in the Siddur Admur recorded this Psalm to be recited during Tachanun and so is the Chabad custom. From the above it is understood that one must have extra concentration upon reciting this Psalm. The custom of Sephardic Jewry is to recite this Psalm during Tachanun while sitting down, although without placing their head down over their arm, due to the above danger. Nevertheless, even they must have extra concentration upon saying this Psalm.[15]]

1. Vehu Rachum on Mondays and Thursdays:[16]

On Mondays and Thursdays the supplication prayer of Vehu Rachum is recited. One must stand for its recital.

Standing at the end of Tachanun: In the paragraph of “Vanachnu Lo Neida” said in the end of Tachanun, some Poskim rule it is proper to recite the words “Vanachnu Lo Neida” while sitting and then stand and recite the continuation from “Mah Naaseh.” Other Poskim however make no mention of this. [Practically, the custom of the Rebbe was to stand upon saying Mah Naaseh, and so is the widespread custom amongst Chassidim.]

Aloud: Some Poskim rule the above words of “Vanachnu Lo Neida” and the continuation of “Mah Naaseh” are to be said aloud. Other Poskim however make no mention of this.

7. Viduiy-Ashamnu & Yud Gimel Midos:
8. Ashamnu:[17]

Standing: The custom is to stand while reciting Viduiy. One is not to lean while reciting it unless he is old or sick.

Arching one’s back slightly forward: One is to recite Viduiy with his back slightly arched forward.

Hitting one’s chest: Upon reciting the paragraph of Ashamnu one is to hit his chest by each and every word.

1. The 13 Attributes of mercy-Yud Gimel Midos:

Standing:[18] The custom is to stand while reciting it. One is not to lean while reciting it unless he is old or sick.

Arching one’s back slightly forward:[19] One is to recite the 13 attributes with his back arched slightly forward.

Minyan:[20] The 13 attributes may only be read together with the Minyan. If one is behind the Minyan and the congregation has reached the 13 attributes of mercy the custom is to stop and read the 13 attributes together with the congregation, as is the law by Kaddish and Kedusha. Nevertheless, if one is in the midst of prayer, and is in an area that he cannot make an interval, then he is not to say it. If one is Davening with a Minyan and the congregation has already recited the 13 attributes of mercy he may not recite it when he reaches that point, as the 13 attributes of mercy may only be recited together with the actual Minyan. It is permitted to recite the thirteen attributes in the Torah reading tune even if one is reciting it alone. Nevertheless, many are accustomed to avoiding doing so and they thus completely omit it when a Minyan is not present. Practically, the recorded Chabad custom is not to say it.

Concentration: It is forbidden to recite the thirteen attributes without proper concentration.

How to recite: It is to be recited slowly and carefully. It is to be recited aloud. Some are accustomed to count the Midos with their fingers. Some are accustomed to picture each letter of each word in their mind while reciting it. One is to make a break between the words Vayikra Besheim and Hashem, and between the two names of Hashem Hashem.

 

8. Nefilas Apayim:
9. An area without a Sefer Torah:[21]

The custom is not to perform Nefilas Apayim unless there is a Sefer Torah present in the area, with exception to some Sephardic communities and Jerusalem Jewry who are accustomed to perform Nefilas Apayim even if a Sefer Torah is not present. Some, however, are accustomed to perform Nefilas Apayim in an area that contains other Torah books, although this is not the ruling according to Admur. It is permitted to perform Nefilas Apayim from an area of the Shul that is outside the main sanctuary [i.e. Cheder Sheiyni, Ezras Nashim, Courtyard] if the Aron can be seen from that area, such as through a window or open door. Likewise, it is permitted to perform Nefilas Apayim in any area at the same time that a Minyan is performing Nefilas Apayim in Shul, so long as idolatry or feces does not intervene between the two areas.

1. Not to recite it on one’s hand:[22]

A person is to beware not to recite Tachanun and perform Nefilas Apayim on the palm of one’s hand due to danger, as one’s sins are written on one’s palm. Rather, it is to be performed over one’s arm.

1. On which arm to perform it:[23]

Shacharis: Nefilas Apayim is to be performed on one’s right arm being that it would be disrespectful to perform it on one’s left arm which contains the straps of the Tefillin.

Mincha: By Mincha, Nefilas Apayim is to be performed on one’s left arm being that one does not wear Tefillin on his left arm by the Mincha prayer.

1. Tilting one’s head towards the ark:[24]

One is to tilt his head towards the ark. Hence, those who are sitting to the right of the ark are to perform Nefilas Apayim to their left, and those who are sitting to the left of the ark are to perform Nefilas Apayim to the right.

1. Using Tallis to recite Tachanun:[25]

The custom is to cover the face with a garment upon reciting Tachanun. It does not suffice to cover one’s face using his bare arm. [The custom is to use a Tallis to cover the face during Nefilas Apayim. Those that don’t have a Tallis are to use another garment.]

May one use his Tefillin straps to perform Nefilas Apayim? There are some who do not wear a Tallis for Davening that are accustomed to use the Tefillin straps of the Shel Rosh to recite Tachanun. Due to various reasons it is improper to do so, and likewise this was never the custom in Lubavitch, as testified by revered Chabad Rabbanim and Mashpim of the previous generations. Practically, Bochurim are not to use their Tefillin straps for Tachanun but rather are to use the sleeve of their jacket or another cloth. 

9. Where:

Walking to another area to recite Tachanun:[26] There is no issue with one walking after Shemoneh Esrei to another room or area to recite Tachanun.

 

10. Days Tachanun is omitted:

A. Special Dates in which Tachanun is omitted:[27]

• Shabbos, starting from the Mincha of Erev Shabbos
• Yom Tov, starting from the Mincha of Erev Yom Tov
• Chol Hamoed
• Rosh Chodesh, starting from the Mincha of Erev Rosh Chodesh
• Chanukah, starting from the Mincha of Erev Chanukah
• Purim, starting from the Mincha of Erev Purim
• Purim Katan, the 14th and 15th, starting from the Mincha of the 13th
• Entire month of Nissan[28]
• 15th of Shevat[29], starting from the Mincha of the 14th of Shevat.
• Pesach Sheiyni which is the 14th of iyar[30]. However, by Mincha of Erev Pesach Sheiyni, Tachanun is recited.
• Lag Baomer[31], starting from the Mincha of Erev Lag Baomer.
• Tishe Beav, starting from the Mincha of Erev Tishe Beav.
• 15th of Av[32], starting from the Mincha of the 14th of Av.
• Issru Chag[33]
• From Rosh Chodesh Sivan until the 12th of Sivan[34]
• From Erev Yom Kippur until the 2nd day of Mar-Cheshvan[35]

B. Chabad dates in which Tachanun is omitted:[36]

• 10th Kisleiv, starting from the Mincha of 9th of Kisleiv
• 19th-20th Kisleiv, starting from the Mincha of 18th of Kisleiv
• 12th-13th Tamuz, starting from the Mincha of 11th of Kisleiv
• Gimel Tamuz: Those who feel an abundance of joy on this day in commemoration of the release of the previous Rebbe from a decree of “opposite of life,” may omit the saying of Tachanun, as is customary on all “Chag Hageula” of the Rabbeim, such as on Yud Kisleiv, Yud Tes Kisleiv, and Yud Beis Tamuz. However, those who do not have an abundance of feelings of joy for this commemoration, are to recite it as usual. This follows the general custom of Chabad to recite Tachanun on days that commemorate the passing of a Tzadik, unlike Polisher Chassidim who omit Tachanun on the day of the passing of a Tzadik. Thus, in a Minyan, seemingly the Chazan should recite Tachanun as usual, and those who feel a true abundance of joy may omit Tachanun and not say it together with the congregation. Nonetheless, they are to stand and say the 13 attributes of mercy together with the congregation, as is the law.
• Chaiy Elul: In the Rebbe’s Minyan, Tachanun was recited on this day as normal.
• Hei Teves: In general, it is customary not to say Tachanun on a day on which one celebrates a miracle that took place. However, there is no universally accepted practice of Chabad Chassidim to omit Tachanun on the fifth of Teves, and in general it is to be recited as usual. Furthermore, by the original Heiy Teves the Rebbe motioned with surprise [as seen in a video of the event] at the fact that they had omitted Tachanun by Mincha and only became satisfied after being told that there is a Chasan in the room, and thus Tachanun was omitted due to him. Thus, while perhaps there is room for an individual to personally omit Tachanun due to his great personal joy that he may be feeling [if true and internal and not a fictitious excuse to escape Tachanun] this should not be done by the Chazan, or by the general Minyan.

1. Bris:[37]

Shul in which the Bris will be taking place: Tachanun is omitted in a shul in which a Bris will be taking place that day, as the Mitzvah of Mila was accepted with joy.

Baal Bris present during Minyan: Tachanun is omitted in a Minyan in which the Baal Bris [i.e. father of child or Mohel, or Sandek] is participating in, even if the Bris will not be taking place in that Shul.

After the Bris: Tachanun is recited in the Mincha prayer if it is taking place after the Bris. This applies even in the Shul in which the Bris took place and even if the Baal Bris is present by the Minyan.

The Baal Bris: The Baalei Bris themselves do not recite Tachanun neither in Shacharis or Mincha on the day of the Bris, as it is their holiday. This applies even after the Bris has already taken place.

 

1. Chasan who is getting married that day:[38]

It is customary not to recite Tachanun in the presence of a Chasan on the day that he enters the Chupah. Tachanun is omitted for the entire day, during all that day’s prayers [Shacharis and Mincha], on the day he enters the Chupah. [Some Poskim however rule that the above only applies if the Chasan is getting married during the day. Practically, the widespread custom is that if the Chuppah is taking place during the day, Tachanun is not recited even by Shacharis. If the Chupah is taking place at night many communities are accustomed to recite Tachanun by Shacharis in such a case. The widespread custom in many Chabad communities is not to recite Tachanun even in Shacharis, even when the Chuppah is taking place at night. Each community is to follow the ruling of their Rav.] 

Days prior to day of Chupah: Tachanun is recited as usual in the presence of the Chasan on all days prior to the day he enters the Chupah.

Avoiding Davening in Shul: It is not necessary for the Chasan to avoid coming to Shul in order to allow the congregation to recite Tachanun, although some communities are accustomed to do so starting one to two days prior to the wedding.

Is Tachanun to be recited during Mincha at the wedding hall?[39] No. Tachanun is not recited even if the Chasan is not present in the Minyan.

1. Chasan during days of Sheva Brachos:[40]

Tachanun is omitted in the presence of a Chasan throughout the seven days of Sheva Brachos being that they are considered for him like a festival.

How to count the seven days:[41] The seven days are calculated as 24 hour days from the moment of the conclusion of the Chuppa and onwards.

For how many days is Tachanun omitted for by a Zivug Sheiyni? Tachanun is omitted for three days after the wedding, for a period of 72 hours beginning from the end of the Chuppah. Thus, if the Chuppah ended on Monday at 7:00 PM, then Tachanun is omitted on Tuesday, Wednesday, and Thursday until 7 PM.

1. Shiva home:[42]

Tachanun [Lamnatzeiach, Keil Erech Apayim, Tefila Ledavid before Shir Shel Yom] is omitted in the house of an Avel throughout the seven days of Shiva. [This applies by all the prayers; Shacharis, Mincha, Kerias Shema Sheal Hamita. This applies even if the Avel is not participating in the Minyan, such as the Avel is a woman or child[43], and applies to all the rooms of the Shiva home even if the Avel is not present in that room.[44]] Even after the Minyan is complete, and the congregation returns home, they are not required to make up the recital of Tachanun.

If a Minyan is taking place in the house of the deceased, but there are no Aveilim present who are sitting Shiva, is Tachanun to be recited?[45] If the deceased passed away in this home, then Tachanun is omitted. If, however, the deceased did not pass away in this home and there are no Aveilim in the home, then Tachanun is recited even though it is the house that the deceased lived in.

Is Tachanun recited on the seventh day of Shiva if the Minyan for Mincha is taking place in the Shiva home?[46] No.

 

1. If the Avel during Shiva comes to Shul to Daven, is Tachanun to be recited?

The Avel:[47] The Avel does not recite Tachanun during Shiva irrelevant of where he Davens.

The rest of the congregation: If an Avel is in a shul during the Shiva [and is not Davening for the Amud], some Poskim[48] rule that the congregation recites Tachanun. Other Poskim however rule that the entire congregation omits Tachanun just as is the law by a Chasan. [Practically, the rest of the congregation is to recite Tachanun, unless they have an accepted custom otherwise. If, however, the Avel is Davening for the Amud, according to all Tachanun is omitted. Likewise, if the congregation came to the Minyan in Shul specifically for the sake of the Avel, Tachanun is not recited.]

1. Is Selichos of Elul/Aseres Yimei Teshuvah recited in the house of an Avel?[49]

At the house of an Avel, Selichos is recited without the confession prayer [of Ashamnu] and without Nefilas Apayim. However, some Poskim rule that one is to recite the confession prayer within the Selichos recited prior to Davening. Some suggest that the Minyan is to recite Selichos in a nearby home in which the person did not pass away, and they are then to recite the confession prayer within Selichos. Some are accustomed to reciting an abridged form of Selichos.

Does the Avel recite Selichos? Yes. An Avel recites Selichos, although he does not recite the confession prayer or Nefilas Apayim.

Is Avel to lead the Selichos prayer during Shiva? Some Poskim write that an Avel who is within Shiva is not to lead the prayers of Selichos, or any of the prayers during the days that Selichos is recited. [The Chabad custom is that the Avel leads the prayers on all of these days.]

Is Selichos of a fast day recited in the house of an Avel?[50] At the house of an Avel, Selichos is recited without the confession prayer [of Ashamnu] and without Nefilas Apayim. Does the Avel recite Selichos? Some Poskim rule the Avel does not recite Selichos. Others rule the Avel is to recite Selichos without the confession prayer. Is Avinu Malkeinu recited in the house of an Avel?[51] Yes. May an Avel during Shiva recite the Seder Yom Kippur Katan on Erev Rosh Chodesh?[52] This matter is debated amongst the Poskim.

1. Bar Mitzvah:

Some[53] communities are accustomed not to say Tachanun in the presence of a Bar Mitzvah boy on the day of his Bar Mitzvah, and so is the widespread Sephardic custom in Eretz Yisrael. Other[54] communities are accustomed to recite Tachanun on the day of the Bar Mitzvah, and so is the widespread Ashkenazi customs and so is the Chabad custom.

1. Tachanun on a day of Hachnasas Sefer Torah:[55]

On a day in which a Hachnasas Sefer Torah will be celebrated, some communities do not omit Tachanun at all, while others only omit it by the prayer of Mincha, while others omit it the entire day. Practically, the Rebbe Rayatz states in a letter that it is to be omitted throughout the day. Tachanun is not recited in the shul in which the Hachansas Sefer Torah will be taking place. Likewise, it is to be omitted in every Shul in the city if the Shul’s congregation will be participating in the rejoicing. If, however, the members of the congregation will not be participating in the rejoicing, as often occurs in large cities with many synagogues, then there is no reason to omit Tachanun.

K. Siyum Misechta:[56]

Some are accustomed not to recite Tachanun on a day of a Siyum Misechta. However, most people recite it.

11. Half Kaddish:[57]

After the conclusion of Tachanun, half Kaddish is recited by the Chazan. In the event that Tachanun is being omitted, then the half Kaddish is recited immediately after the conclusion of the Chazans repetition.

12. Selichos on a fast day:

The Chabad custom is to recite the Selichos of fast days within Tachanun, after Shemoneh Esrei of Shacharis. It is customarily recited while standing. This especially applies for the 13 attributes and Shema Koleinu. The Chabad custom is to omit the saying of Ashamnu within Selichos when it is recited within the prayers of Shacharis. [However, it is recited as usual within Tachanun that is recited before Selichos.]

Concentration: Selichos must be recited slowly and with concentration. It is better to recite a lesser amount of supplications, but with proper concentration, then a larger amount without concentration. Those that are accustomed to hurriedly recite the conclusion of Selichos are to nullify their custom.

Stand: The custom is to stand while reciting Selichos. This especially applies when the ark is open, when the thirteen attributes are recited [and upon saying Ashamnu]. Nevertheless, if it is difficult for one to stand, then he may be seated with exception to when the thirteen attributes [and Ashamnu] is recited.

The thirteen attributes: It is forbidden to recite the thirteen attributes without proper concentration. [It is to be recited slowly and carefully. It is to be recited aloud. Some are accustomed to count the Middos with their fingers. Some are accustomed to picture each letter of each word in their mind while reciting it.] The 13 attributes may only be read together with the Minyan. The custom is to stand while reciting it. One is not to lean while reciting it unless he is old or sick.

Nefilas Apayim: It is not our custom to perform Nefilas Apayim during Selichos.

Shema Koleinu: The custom is to open the ark and stand for the recital of Shema Koleinu. It is recited verse after verse with the congregation repeating after the Chazan. It is said in this format until the verse of Al Taazveinu.

Selichos without a Minyan: It is permitted to recite Selichos without a Minyan, although he must omit certain parts, as will be explained next. If one is saying Selichos without a Minyan, he is to omit the 13 attributes of mercy. [It is not our custom in such a case to recite the 13 attributes of mercy in the tune of the Torah reading.] One is to omit the words starting from Vayaavor. Some write that one is to also omit the entire paragraph of “Keil Melech Yosheiv.” One is to omit the Aramaic parts said within Selichos. One does not omit the verse of “Uzechor Hayom Bris Shlosh Esrei” upon saying Selichos without a Minyan.

Avinu Malkeinu: Avinu Malkeinu is recited after Selichos, prior to “Veanachnu Lo Neida.” One continues straight to Veanchnu Lo Neida after Avinu Malkeinu and omits the short Avinu Malkeinu prayer normally recited prior to Veanachnu Lo Neida.

13. The order of Davening on a fast day if a Chasan or Baal Bris [i.e. Mohel; Sandek; Father] is present:
14. Tachanun [and Lamnatzeiach; Keil Erech Apayim]:[58]

If there is a Baal Bris or a Chasan [within seven days of his wedding, or on the day of his wedding] present by the Minyan on a fast day, then Tachanun, [Lamnatzeiach and Keil Erech Apayim] is omitted. This omission includes the paragraph of Vehu Rachum recited on Mondays and Thursdays.

 

1. Selichos:[59]

Even if there is a Baal Bris or Chasan [within seven days of his wedding, or on the day of his wedding] present by the Minyan, in which Tachanun is to be omitted, as stated above, nevertheless, Selichos is to be recited. [Some however are accustomed to say an abridged version of the Selichos.]

Does the Chasan or Baal Bris himself recite Selichos? The Chasan himself or Baal Bris doed not recite Selichos.

 

1. Avinu Malkeinu:[60]

Even if there is a Baal Bris or Chasan [within seven days of his wedding, or on the day of his wedding] present by the Minyan, in which Tachanun is to be omitted, as stated above, nevertheless, Avinu Malkeinu is to be recited. [Regarding the Chabad custom: There were years that the Rebbe omitted Avinu Malkeinu during Aseres Yimei Teshuvah if a Chasan was present, or a Bris was to take place. However in other years the Rebbe recited it.]

___________________________________________________________

[1] See Admur 131; Shulchan Menachem 1:86; Isheiy Yisrael 25; Tefila Kehilchasa 15

[2] See Derech Mitzvosecha Shoresh Mitzvas Hatefila 11 [p. 120]; “Ladat Eich Lihitpalel” [Gopin] volume 4 Hakdama

[3] Admur 131:1; Tur 131 in name of Rav Nutraiy Gaon; Darkei Moshe 131:5 in name of Teshuvas Bar Sheseh 412; Peri Chadash 131:2; Olas Tamid 131:14; Mamar Mordechai 131:11

[4] Literally “Miyimos Olam” which means forever.

[5] Admur ibid

[6] Kaf Hachaim 131:53 based on Arizal in Shaar Hakavanos Derushei Nefilas Apayim

[7] Michzei Eliyahu 20; Halichos Bas Yisrael 2:12; Piskeiy Teshuvos 131:1; Rav M.S. Ashkenazi Za”l

[8] See Admur 131:1; Ketzos Hashulchan 24:1

[9] See Admur 111:3; 131:1; Ketzos Hashulchan 22:4 and 24:1

[10] See Admur 131:4; Michaber 131:3; Ketzos Hashulchan 24:6

[11] See Piskeiy Teshuvos 131:4

[12] See Igros Kodesh 15:58; Piskeiy Teshuvos 131:8

[13] See Admur 131:1; M”A 131:5; Beis Yosef 131

[14] Ben Ish Chaiy Ki Sisa 13

[15] Ben Ish Chaiy ibid

[16] Ketzos Hashulchan 24:3

[17] See Admur 607:7; Ketzos Hashulchan 24:2

[18] Ketzos Hashulchan 24:2

[19] Ketzos Hashulchan 24:2

[20] See Michaber 565:5; Ketzos Hashulchan 24:2; Our Sefer “The laws and customs of Rosh Hashanah”

[21] See Admur 131:3; Kaf Hachaim 131:40-50; Ketzos Hashulchan 24:4; Piskeiy Teshuvos 131:10-12; Halacha Berurah [Yosef] 131:

[22] Beir Heiytiv 131:2 in name of Arizal; Kneses Hagedola 131:10; Elya Raba 131:2; Noam Megadim; Chida in Morah Baetzba 3:88; Ben Ish Chaiy Ki Sisa 13; Kaf Hachaim 131:30; Ketzos Hashulchan 24:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 80:1

[23] Ketzos Hashulchan 24:3

[24] Ketzos Hashulchan 24:3

[25] Admur 131:1; M”A 131:2; M”B 131:3; Aruch Hashulchan 131:7; Rama 131:2; Ketzos Hashulchan 24:3

[26] See Admur 131:1; Ketzos Hashulchan 24:1

[27] See Siddur Admur

[28] Admur 429:8; Michaber 429:2; Rokeaich 245 based on Miseches Sofrim 21:1-3

[29] So rule regarding omitting Tachanun: Michaber 131:6; Siddur Admur; Hashlama Divrei Nechemia 131:8

[30] So rule regarding omitting Tachanun: Siddur Admur; Siddur Shlah; Elya Raba 131:14; Shalmei Tzibur p. 151; Siddur Yaavetz; Shaareiy Efraim 10:27; Ashel Avraham Butchach 131; Divreiy Nehemiah 131; Not listed in Shulchan Aruch chapter 131. See Aruch Hashulchan 131:12 and Yalkut Avraham 493 which wonders at this matter.

Other Opinions: Some Poskim rule that Tachanun is to be recited on Pesach Sheiyni. [P”M 131 M”Z 14; Noam Megadim 26; custom of Chazon Ish; This was the widespread Ashkenazi custom] It is interesting to note that one of the main claims of the Misnagdim against the Chassidim in the Cherem of 1772 was that they did not say Tachanun on Pesach Sheiyni, and held feasts on the day even when it fell on Behab. [Nitei Gavriel Pesach 3 57:3]

[31] So rule regarding omitting Tachanun: Admur 493:5; Rama 493:2

[32] So rule regarding omitting Tachanun: Siddur Admur

[33] See regarding the prohibition of Fasting and consequential omitting of Tachanun: Admur 429:17-18 and 494:19; M”A 429:8

[34] So rule regarding omitting Tachanun: Siddur Admur; M”A 131:18; Kneses Hagedola 494:6; Peri Chadash; Elya Raba 494:11; Shulchan Gavoa 494:8; Moed Lekol Chaiy 8:44; Yifei Laleiv 2:6; Hatahor 131; P”M 131 A”A 18; Shaareiy Teshuvah 131:7; M”B 494:36 in name of M”A and P”M; Kaf Hachaim 494:52

The reason: The reason for this is because after Shavuos there is 7 days of Tashlumin for which the Holiday Karban is able to be sacrificed, and therefore we do not say Tachanun until the days of Miluim of the Karban have passed.

Ruling of Admur in Shulchan Aruch and other opinions: In the Shulchan Aruch 494:20 Admur rules that Tachanun resumes on the 9^th of Sivan [in the Diaspora]. So also rules: Rama 131:7; 494:3; Levush 494. Other Poskim rule that one is to omit Tachanun until the 13^th or 14^th of Sivan. [See Kneses Hgaedola ibid; P”M ibid; Kaf Hachaim ibid; Shaareiy Teshuvah ibid]

Custom in Eretz Yisrael: According to the Shulchan Aruch, being that in Eretz Yisrael there is only one day of Yom Tov, therefore Tachanun should resume in Eretz Yisrael on the 8^th day of Sivan. However according to the Siddur we omit Tachanun until the 13^th. Practically, the custom in Eretz Yisrael is to omit Tachanun until the 12^th of Sivan. [Piskeiy Teshuvos 494:9; Nitei Gavriel p. 221]

[35] So rule regarding omitting Tachanun: Siddur Admur; Magen Avraham 669:1; brought in Shaareiy Teshuvah 131:15; based on Seder Hayom [in end of section regarding Sukkos], and Kneses Hagedola

The ruling in Shulchan Aruch: In 624:13 Admur rules that Tachanun is not recited between Yom Kippur and Sukkos being that it is days of rejoicing. No mention is made regarding after Sukkos.

Other Opinions: The Shaareiy Teshuvah [ibid] writes that it is not the custom in his provinces to omit Tachanun after Sukkos.

The reason: The Seder Hayom [from the year 1600] brings that Tachanun is omitted until the end of Tishreiy because it is a month filled with Holidays and joyous events. It contains four different holidays and we were given a time of forgiveness in this month. He therefore writes it is improper to show any sadness after having experienced all these lofty matters of the month, and rather one is to rejoice in it.

[36]

[37] Ketzos Hashulchan 24:5

[38] See Admur 131:5-6; Michaber and Rama 131:4

[39] Piskeiy Teshuvos 131:21

[40] Ketzos Hashulchan 24:6

[41] Admur 131:6; Ketzos Hashulchan 24:6

[42] Admur 131:5; Michaber 131:4; Taz 376:2; Ketzos Hashulchan 24:7

[43] Ketzos Hashulchan 24:7; Derech Hachaim

[44] Shulchan Hatahor 131:10; Ketzos Hashulchan 24:7; Piskeiy Teshuvos 131:16

[45] Ketzos Hashulchan 24:7 “House of deceased”

[46] Ketzos Hashulchan 24:7; Derech Hachaim; Daas Torah 131 in name of Sefer Hachaim

[47] M”B 131:30; Kitzur SHU”A 22:5; Kaf Hachaim 131:60; Ketzos Hashulchan 24:7

[48] Kneses Hagedola 131:15; Elya Raba 131:9; Chayeh Adam 32:33; Kitzur SHU”A 22:5; M”B 131:30; Ketzos Hashulchan 24:7; Poskim in Kaf Hachaim 131:60

[49] See Piskeiy Teshuvos 581:5

[50] Taz 384:1; Mahariy Asad 353; Ketzos Hashulchan 24:7 footnote 28; Alef Hamagen 581:44; See Taz 131:9; Yoreh Deah 384; See Piskeiy Teshuvos 131:25; 581:5; Nitei Gavriel 95:14

[51] Elya Raba 131; Siddur Yaavetz; M”E 602:11; Shivlei Haleket Semachos 22; Otzer Minhagei Chabad p. 160 based on directive of Rebbe; Piskeiy Teshuvos 602:2; Darkei Chesed p. 161

[52] See Nitei Gavriel 102:4

[53] Custom of Egyptian Jewry, brought in Nehar Mitzrayim, Ketzos Hashulchan 24 footnote 19; Yabia Omer 1:27; 4:14; Yechaveh Daas 2:15; Yaskil Avdi 2:15; Mishpitei Uziel 11; See Piskeiy Teshuvos 131:24 footnote 141

[54] Az Nidbaru 11:40; See Piskeiy Teshuvos ibid

Chassidic custom: Some Chassidic communities do not recite Tachanun on the day of the Bar Mitzvah. [Darkei Chaim Veshalom 192]

[55] See Peri Hasadeh 3:184; Chasan Sofer Tefila 84; Yeishiv Moshe 338; Igros Kodesh Rayatz 6:71; Rivivos Efraim 5:176; Betzel Hachochma 3:5; Yalkut Yosef 131:34; Piskeiy Teshuvos 131:24; Nitei Gavriel 10:1

[56] See Piskeiy Teshuvos 131:24 footnote 142

[57] Ketzos Hashulchan 24:8

[58] Admur 602:4; Ketzos Hashulchan 24:7

[59] Michaber 131:5; Ketzos Hashulchan 24:7

[60] Admur 602:4; Rama 602:1 in name of Minhagim; Mateh Efraim 602:12