1. The Date of the Yahrzeit:[1]

A. Day of death or burial:[2]

The Yahrzeit is commemorated on the day of the death and not on the day of burial, even if the burial did not take place on the day of death.[3] This applies even if one was present at the burial but not at the time of death.[4] Nevertheless, according to some Poskim, there is a difference in ruling regarding the first year and the other years, as will be explained next.

First year-Does one commemorate the Yahrzeit on day of Death or Burial:[5] In the event that the burial did not take place on the same day as the death, it is disputed amongst the Poskim as to on which day one is to commemorate the Yahrzeit, in the first year. Some Poskim[6] rule that the Yahrzeit is commemorated on the day of burial.[7] Some Poskim[8] rule similarly but differentiate that if the burial took place the next day then one is commemorate the Yahrzeit on the day of death, while if the difference is three days or more[9], then one is to follow the day of burial.[10] Other Poskim[11] argue and rule the Yahrzeit is always commemorated on the day of death even in the first year.[12] Practically, we rule to commemorate the Yahrzeit on the day of death and so is the Chabad custom.[13]  

In a leap year – Does one commemorate the first Yahrzeit on day of Death or Burial:[14] If the 12 months mourning took place during a leap year, according to all opinions the Yahrzeit is to be commemorated on the day of death, even if the burial took place many days later, even in the first year.[15]

Mourning customs of 12 months for children: See Chapter 23 Halacha 1C for a dispute regarding if the 12 month mourning customs is calculated from the day of death or from the day of burial, and the Chabad custom is to follow the day of death.

Second year and onwards – Does one calculate the Yahrzeit on day of Death or Burial:[16] The above debate of whether to commemorate the Yahrzeit on the day of death or the day of burial only applies in the first year. However, the second Yahrzeit and onwards is always commemorated on the day of death, and is not subject to the above debate.

Summary: According to Chabad custom, the day of the Yahrzeit is always commemorated on the day of death, even in the first year of Aveilus [i.e. the first Yahrzeit].

Q&A When is the date of the Yahrzeit if the passing occurred by Bein Hashmashos [i.e. Bein Hashmashos between the 9th and 10th of Teves]?[17] Some Poskim[18] rule the Yahrzeit is to be set for that day [i.e. the 9th of Teves]. Other Poskim[19] rule the Yahrzeit is to be set for the next day [i.e. the 10th of Teves]. [Practically, one is to follow the first opinion.[20] This especially applies if the passing occurred on Shabbos, by Bein Hashmashos of Shabbos day.[21] Nonetheless, it is best to be stringent and say Kaddish and keep other Minhagim also on the next day.[22]]   When is the date of the Yahrzeit if the passing occurred after one already Davened Maariv after Plag [i.e. Plag Hamincha of the 9th of Teves]?[23] One who Davened an early Maariv prior to being informed of the death, begins counting Shiva from that same day [i.e. the 9th of Teves], and not from the next date [i.e. the 10th of Teves].   When is the Yahrzeit to be commemorated if one was in a different time zone than his parent at the time of death?[24] In the event that the Avel and the deceased were in different time zones at the time of death, some Poskim[25] rule one is to follow the day of the Avel, while others[26] rule one is to follow the time zone of the deceased. Practically, it is best to commemorate it on both days, regarding both Kaddish and other matters.[27] What is one to do if he does not know at all when his parent passed away?[28] If one does not know the date his parent passed away, then he is to pick a single day from the calendar and practice the Yahrzeit on that day. He, however, does not receive precedence to other mourners on that day. [Some[29] suggest that one should choose a day that is the day of the passing of a Tzaddik. One is not to choose the same day as the Yahrzeit for another parent, however, he may choose a day that is a Yahrzeit of a different relative.[30] If one does not know the date of neither the passing of his father or mother, then he is to pick two separate dates for the Yahrzeit, unless there is good reason to assume that they both passed away on the same day.[31] If one knows an estimation of dates on when the death might have occurred, then one is to choose the date that according to their estimation is closest to the day of death.[32] The Rebbe Rayatz once suggested to choose one of t6he short winter days.[33]] Knows the month:  If one knows the month that the person died in, but not the date within that month, some Poskim[34] rule that the Yahrzeit should be kept on the last day of that month.[35] Other Poskim[36], however, rule it is to be done on the first of the month, on Rosh Chodesh.[37]   What is one to do if he cannot verify if his parent passed away on one of two dates [i.e. the 5th or 6th of Shevat]?[38] If one does not know whether his parent passed away on one date or the next date, then he is to practice the Yahrzeit on the earlier day. Nonetheless, it is proper for him to recite Kaddish and Mishnayos also on the second day.

B. If the person passed away in Adar of a leap year:^[39]

If the current year contains one Adar: If a person passed away during Adar of a leap year and the current year contains one Adar, then the commemoration of his Yahrzeit is on that same date in the current Adar. This applies whether the person passed away on Adar I or Adar II. Thus, if Reuvein passed away on the 29th of Adar I and Shimon passed away on the 1st of Adar II, then in the current year with a single Adar, Reuven’s Yahrzeit is commemorated on the 29^th of Adar and Shimon’s Yahrzeit is commemorated on the 1^st of Adar. [Hence although Reuvein passed away prior to Shimon he nevertheless has his Yahrzeit commemorated later than Shimon, if the current year is not a leap year.]

If the current year is also a leap year:[40] If a person passed away during Adar of a leap year and the current year is also a leap year, then the commemoration of his Yahrzeit is on the day of the Adar that he passed away in. Thus, if Reuvein passed away on the 29th of Adar I and Shimon passed away on the 1st of Adar II then in the current leap year Reuven’s Yahrzeit is commemorated on the 29^th of Adar I and Shimon’s Yahrzeit is commemorated on the 1^st of Adar II.

A person passed away on the 30^th of Adar I and in the current year there is only one Adar of 29 days: See Q&A

 

C. If the person passed away in Adar of a non-leap year and now it is a leap year:^[41]

Some Poskim^[42] rule one is to commemorate the Yahrzeit in the second Adar [and so is the Sephardic custom^[43]]. Other Poskim^[44] rule one is to commemorate the Yahrzeit in the first Adar and so is the [Ashkenazi^[45]] custom. Some, however, are stringent to commemorate the Yahrzeit in both the first and second Adar.^[46]

The first year:[47] The above debate is only regarding the date of the Yahrzeit from the second year and onwards. However, if the first Yahrzeit falls in a leap year, then according to all [Sephardim and Ashkenazim] one is to commemorate the Yahrzeit on the first Adar, when the 12 months have concluded, and not in Adar Sheiyni.

Summary: If the person passed away in Adar of a non-leap year and now it is a leap year: One commemorates the Yahrzeit in the first Adar although some are stringent to commemorate also in the second Adar. If the person passed away in Adar of a leap year and the current year contains one Adar: The commemoration of his Yahrzeit is on that same date in the current Adar. If the person passed away in Adar of a leap year and the current year is also a leap year: The commemoration of his Yahrzeit is on the day of the Adar that he passed away in. Q&A When is one to commemorate a Yahrzeit of a relative who passed away on the 30th of Adar I and in the current year there is only one Adar of 29 days?[48] If a person passed away on the 30th of Adar Rishon of a leap year and the current year is a non-leap year, which hence only contains 29 days in Adar, then he is to commemorate the Yahrzeit on the 30th of Shevat, which is the first day of Rosh Chodesh Adar.[49] However, there are Poskim[50] who rule that he is to commemorate it on the first of Nissan. [Practically, one is to commemorate the Yahrzeit on the 30th of Shevat, and if he desires to be stringent, also on the 1st of Nissan.[51]] If the person passed away on the 30th of Shevat of a non-leap year, when is the Yahrzeit commemorated during a leap year, on the 30th of Shevat or the 30th of Adar Rishon?[52] If the person passed away on the 30th of Shevat, which is the 1st day of Rosh Chodesh Adar, then the Yahrzeit is kept on the 30th of Shevat during all years, whether a leap year or a non-leap year.

Q&A on Yahrzeit dates in Kisleiv and Teves If one passed away on the 1st of Kisleiv, which was the only day of Rosh Chodesh, when is the Yahrzeit commemorated in a year that there are two days of Rosh Chodesh Kisleiv?[53] The Yahrzeit is to be commemorated on the second day of Rosh Chodesh Kisleiv which is the 1st of Kisleiv.   If one passed away on the 30th of Marcheshvan, or the 30th of Kisleiv, when is the Yahrzeit commemorated in a year that there is only one day of Rosh Chodesh Cheshvan or Kisleiv?[54]   If the first Yahrzeit contains 29 days:[55] If one passed away on the 30th of Marcheshvan, or the 30th of Kisleiv, and the first Yahrzeit falls in a year that has only one day of Rosh Chodesh Cheshvan or Kisleiv, then the Yahrzeit is to be commemorated on the 29th of Cheshvan or the 29th of Kisleiv, on that year and annually. [This applies even in a later year in which Cheshvan or Kisleiv contains 30 days, nevertheless, it is commemorated on the 29th.[56] Nonetheless, Lechatchilah, it is proper to also keep the customs of the Yahrzeit on the 1st of Kisleiv/Teves.[57]] If the first Yahrzeit also contains 30 days:[58] If one passed away on the 30th of Marcheshvan, or the 30th of Kisleiv, and the first Yahrzeit falls in a year that again has 30 days in Cheshvan or Kisleiv, then the Yahrzeit is to be commemorated on the 30th of Cheshvan or the 30th of Kisleiv, on that year and on each subsequent year that the month contains 30 days.   If one passed away on the 1st of Teves [in a year with a 29-day Kisleiv], which was the 6th day of Chanukah, when is the Yahrzeit commemorated in a year with thirty days of Kisleiv [i.e. on the 30th of Kisleiv which is the 6th day of lighting, or on the 1st of Teves which is the seventh day of lighting]?[59] If one passed away during Chanukah, then the Yahrzeit is commemorated annually on that Hebrew date [i.e. the 1st of Teves], irrelevant of what day of Chanukah it is that year.   General Q&A If on the day of the Yahrzeit one traveled past the international date line and went back a day [i.e. from Australia to California], is the Yahrzeit to be commemorated again?[60] Yes, he is to commemorate it a second time on that day.   If one did not commemorate the day of the Yahrzeit, can he make it up on a later date?[61] If one did not commemorate the day of the Yahrzeit, he is to make it up on the day that he remembers. In addition, as a Tikkun for the missed date, he should accept upon himself to recite a Kaddish annually also on the day before the Yahrzeit.

________________________________________________________

[1] See Nitei Gavriel chapter 77

[2] See Piskeiy Teshuvos 568:13; Nitei Gavriel 77:4-5

[3] Michaber O.C. 568:8; Rama Y.D. 402:12; Maryu 121; Mahariy 296; Maharash 457; Aguda; Sefer Haminhagim p. 181 [English]

[4] Shach 402:10; Levush, brought in Shach ibid; Mahariy Brin brought in Bach 402; Masas Binyamin 84

Other opinions: Some Poskim rule that if one was present at the time of the burial but not at the time of the death, then he is to commemorate the Yahrzeit on the day of burial. [Rama ibid based on tradition from elder Rav Maharam Landa]

[5] See Sdei Chemed Aveilus 94; Nitei Gavriel 2 77:4

[6] Masas Binyamin 84, brought in Shach 402:10 and Taz 402:8; Kneses Hagedola 568; Avnei Tzedek 152; Maaseh Rav 44; Chaim Beyad Y.D. 118 that so is custom and so ruled the Chikreiy Lev; Zichronos Eliyahu Mani p. 82; Beiros Avraham 44; Gesher Hachaim that so is custom of many

[7] The reason: Ideally the Yahrzeit follows the day of death and not the day of burial. However, in the first year, one is to commemorate the Yahrzeit on the day of burial. The reason for this is as follows: The Shiva/Aveilus only begins after the burial, and hence the 12 months must be counted from that time and not from the time of death. Now, the widespread custom is to stop keeping the laws of Aveilus once the Yahrzeit has passed. Now, if we were to follow the day of death regarding the first year then if the burial was three or more days later than the death it would cause people to transgress and not keep Aveilus until the day of burial. Therefore, to avoid this complication, one should always follow the day of burial in the first year, and after the first year is to commemorate the Yahrzeit on the day of death. [Masas Binyamin ibid]

[8] Shach 402:10; Ramaz, brought in Divrei Menachem 568; Mateh Ephraim 3:5; Derech Hachaim; Kitzur SHU”A 221:2; Zechor Leavraham Avel 10; Rav Poalim 1:56; Shevet Sofer 107; It is possible that even the Masas Binyamin agrees to this differentiation, Vetzaruch Iyun.

[9] What is the law if the burial was two days later, death on Friday and burial on Sunday? Seemingly the above statement of three days means that the death was on Friday, and the burial was on Sunday, and it does not refer to three full days, as otherwise a) It would contradict the Shach’s conclusion that “If he was buried that day or the next day one is to fast on the day of death” and b) would also contradict the reason for his differentiation. So rules Shevet Hasofer 107; Beis Avraham 20; Menuchas Moshe 116; Levushei Mordechai 1:224; Igros Moshe 3:160; However see Maharshag 1:35; Chelkas Yaakov 1:132 that learn it to refer to three full days, and that if he died on Erev Shabbos and was buried Sunday then even the Shach agrees to commemorate on the day of death.  Vetzaruch Iyun; See Mateh Ephraim ibid and Derech Hachaim that write 3-4 days while the Chayeh Adam 132:27 and M”B 568:44 write 2-3 days; See Nitei Gavriel 77:4 footnote 10-11

[10] The reason: As ideally the Yahrzeit follows the day of death and not the day of burial, and only in a case that commemorating the Yahrzeit on the day of death can cause one to transgress and not keep a full 12 months of Aveilus do we rule that he should commemorate the Yahrzeit on the day of burial. Hence, if the burial took place the next day, there is no reason to delay the Yahrzeit from its proper time, as in any event we follow the laws of Aveilus until after the Yahrzeit and there is thus no transgression that can be done. However, if the burial was two days later then in the first year one is to commemorate the Yahrzeit on the day of burial in order so one does not transgress and stop keeping Aveilus prior to the day of burial. [Shach ibid]

[11] Taz Y.D. 402:8; O.C. 568:4; Implication of Terumos Hadeshen 292, as brought in Chidushei Hagershoni; Elya Raba 568; Magen Giborim 132:4; Shulchan Shlomo 568; Kneses Yechezkal 45 that so is ruling of all Achronim;  Chayeh Adam 132:37; Chochmas Adam 171:11; Aruch Hashulchan 568:15 and 402:15 that so is custom; Misgeres Hashulchan 402; Maharsham 2:221; 3:205-8; Maharshag 1:35 that so was custom in Munkatch; M”B 568:47 and Biur Halacha 568; Melamed Lehoil 117

[12] The reason: “I do not believe that the above words came out of the mouth of the above Tzaddik [Rav Binyamin] as certainly no one counts the 12 months from burial but from the day of death. Would be according to him that if one heard of the death six months later that he now has to keep 12 months from the day he heard? Certainly not! We rule that he is to keep six months of Aveilus.” The reason for why we follow the time of death is because the entire reason behind mourning in the first year is due to that the attribute of judgment is placed on the heads of the mourners for the first year, and this ends 12 months from the day of death. Chalila to say that the attribute of judgment follows the day of burial and Reshaim can stay in Gehinnom for more than 12 months in a case that the burial and death were not on the same day. Rather, it makes no difference whether he actually kept 12 months of Aveilus or less, and we always count based on the 12 months from death. This is an occurrence we witness daily, and we have never heard of anyone suspecting for this matter. Accordingly, there is no reason to differentiate between the first year and later years regarding the day of commemorating the Yahrzeit, and hence in all years one follows the day of death. [Taz O.C. and Y.D ibid]

[13] Hayom Yom 13^th Shevat; Sefer Haminhagim p. 79 [p. 181 in English]; Igros Kodesh 3:199; Igros Kodesh 13:410; Toras Menachem 19:31 [Brought in Shulchan Menachem 5:314] “The other opinion is completely negated and one should not rely on it at all, even in a time of need”; Conclusion of Nitei Gavriel 77:5 in a case that one does not have a set custom

The reason: As so rule majority of Poskim. [See Toras Menachem ibid; Nitei Gavriel ibid] and some Poskim rule it is better to precede the Yahrzeit than to delay it. Chasam Sofer 161; Igros Kodesh ibid]

Should one keep the Yahrzeit also on the day of burial? See Igros Kodesh ibid that the Rebbe directed the asker to also commemorate the Yahrzeit [Mishnayos; Chazan] in the first year on the day of burial. However, in Toras Menachem ibid the Rebbe states not to rely on it at all!

[14] Pischeiy Teshuvah 402:1; Shevet Sofer 107; Chasam Sofer O.C. 14

Other opinions: Some Poskim rule that if the first Yahrzeit falls in a leap year, then it is to be commemorated at the end of the 12 months of mourning, and not on the day of death or burial. [Rav Poalim 4:41] See Piskeiy Teshuvos 568 footnote 45

[15] The reason: As the only reason why some Poskim ruled to delay the Yahrzeit of the first year to the day of burial is in order so one not come to conclude the Aveilus customs prior to the conclusion of the 12 months, and in a leap year the 12 months conclude way before the day of death. [ibid]  

[16] Rama 402:12; Shach 402:10; Taz 402:9; Masas Binyamin 84; Sefer Haminhagim p. 181 [English]; Hayom Yom p. 19

Other opinions: See above in footnotes!

[17] See Nitei Gavriel 77:1

[18] See Sefer Zechor Leavraham; Kenaf Rinana 55; Darkei Hachaim 34:8; Sefer Gan David; Gesher Hachaim 32:12; So rule all the Poskim regarding Shiva and Shloshim, that it counts from the day before if the burial took place by Bein Hashmashos. [See Radbaz 268 Chadashos, brought in Pischeiy Teshuvah 375:5, regarding Shemua Kerova; Pnei Yehoshua Y.D. 2:37; Dvar Moshe 1:7; Chochmas Shlomo 375:1; Chaim Bayad 125:71; Gesher Hachaim 19:4-1; Shevet halevi 6:184; Pnei Baruch 8:10; Poskim in Nitei Gavriel 123:13]

[19] Dudaei Hasadeh 98; Sefer Gan David in name of Munkatcher

[20] As so rule all Poskim regarding Shiva and Shloshim, that we are lenient to consider the previous day as day one, and so can be learned from the Chasam Sofer 162 and Rebbe in Likkutei Sichos 19:132 that it is better to precede the customs of Yahrzeit to the day before than to delay it to the day after

[21] Nitei Gavriel 77:2

[22] Poskim ibid conclude to be stringent and keep both days; See Chasam Sofer ibid who writes to say Kaddish and Mishnayos also on the second day

[23] Chinuch Beis Yehuda 83, brought in Pischeiy Teshuvah 375:6; Rav Akiva Eiger 402; Kesav Sofer Y.D. 185; Nitei Gavriel 77:3

[24] See Igros Kodesh 13:410, brought in Shulchan Menachem 5:295; Nitei Gavriel 77:20

[25] Kol Bo [Greenwold] 4:396 based on Dudaeiy Sadeh 39 [95]; Shevet Halevi 8:261; See Poskim in Nitei Gavriel ibid footnote 36

[26] Gesher Hachaim 32:14; Chelkas Yaakov 2:101; Beir Moshe 2:114; See Chinuch Beis Yosef 83 and Kesav Sofer 188 regarding if Davened Maariv after Pelag that nevertheless the Yahrzeit is on that day; See Masas Binyamin 84 brought in Shach 402:10

[27] Nitei Gavriel ibid

[28] M”A 568:20 in name of Mateh Moshe, in name of Rashal; Elya Raba 568:20; Chochmas Adam 171:11; M”B 568:42; See Piskeiy Teshuvos 568:10; Nitei Gavriel 77:19

[29] Darkei Hachaim 34:9; Nitei Gavriel ibid

[30] See Teshuras Shaiy 1:585; Piskeiy Teshuvos ibid

[31] Minchas Yitzchak 1:83;

[32] Igros Kodesh 9:193

[33] Igros Kodesh 9:327

[34] Chochmas Adam ibid

[35] The reason: As we assume that he was alive until the last day of the month, as a live person has a Chezkas Chaiy. [Chochmas Adam ibid]

[36] Kaf Hachaim 568:78; See Nitei Gavriel 77:18

[37] The reason: As Rosh Chodesh effects and elevates all the days of the month. [Kaf Hachaim ibid]

[38] Chasam Sofer 162; See Machaneh Chaim 3:17; Rebbe in Likkutei Sichos 19:132; Nitei Gavriel 77:17

[39] Kitzur Shulchan Aruch 221:3

[40] Rama Y.D. 402:12 regarding Adar Beis; Shach 402:12 regarding both Adar Alef and Beis; Rashal; Kitzur SHU”A 221:3; Mateh Ephraim 3:6; Nitei Gavriel 77:12

[41] Michaber and Rama 568:7; See Piskeiy Teshuvos 568:8; Nitei Gavriel 77:13

[42] Michaber ibid; Machazik Bracha 568:8; Kneses Hagedola 568; Chasam Sofer 163; Ikarei Hadaat 29:4; Melamed Lehol 116; Levushei Mordechai Tinyana 43; Kaf Hachaim 568:76

[43] Kaf Hachaim 568:76

[44] Rama O.C. ibid; Rama Y.D. 402:12 “Even though some opinions argue, so is the main opinion”; Taz 568:3; Terumas Hadeshen 294; Kneses Hagedola 568 in name of Mahrash Halevi; Mahariy Mintz; Yeshuos Yaakov 5684; Mateh Ephraim 3:6; Kitzur SHU”A 221:3 regarding fast; Aruch Hashulchan 568:13-14; Gesher Hachaim 32:10; Maharam Brisk 128

[45] Rama ibid; Kaf Hachaim ibid

[46] Rama O.C. ibid [omitted in Rama Y.D.]; Shach 402:11; Rashal; Bach; M”A 568:20 and Gr”a 568 rule that from the letter of the law one is to commemorate the Yahrzeit on both days; Ashel Avraham Butchach 568 writes to give charity to redeem fast on both dates; Kitzur SHU”A 221:3 regarding Kaddish; M”B 568:42 in name of M”A ibid [however, see there that regarding Kaddish and Davening one day suffices]; Mishmeres Shalom Yud 21 that so is custom; Some write that the widespread custom amongst Anash to commemorate the Yahrzeit in both months. [Hiskashrus] Conclusion of Nitei Gavriel 77:13 and 16 and that so is custom

[47] Beis Yosef Y.D. 403 in name of Tashbeitz; Rav Poalim 4:41; Chasam Sofer O.C. 14; Piskeiy Teshuvos ibid

[48] See Piskeiy Teshuvos 568:11; Nitei Gavriel 77:14

[49] One version of M”A 568:20 [following the Girsa of the Machatzis Hashekel and Yad Ephraim in M”A ibid, however see P”M ibid and Levushei Serud for a different Girsa as edited by Machatzis Hashekel and Yad Ephraim]; Mateh Ephraim 3:8; Kitzur SHU”A 221:3; M”B 568:42; Kaf Hachaim 568:42; Nitei Gavriel 77:14; See also Minchas Yitzchak 6:8 who rules this way regarding a birthday

The reason: As Adar of a plain year is always in place of the second Adar of a leap year, and hence we view that the death occurred on the first day of Rosh Chodesh Adar of a plain year, which is the 30^th of Shevat. [M”A ibid, in accordance to above Girsa]

[50] Igros Moshe Y.D. 3:159 based on P”M ibid and Levushei Serud who have a different Girsa in M”A ibid; So rules regarding one who was born on the 30^th of Cheshvan or Kisleiv that he does not become Bar Mitzvah until the 1^st of Kisleiv/Teves: Admur 55:13; M”A 55:10; Elya Raba 55:9; Yad Aaron; M”B 55:45; Ketzos Hashulchan 15:6; Derech Hachaim; Kneses Hagedola; Poskim in Kaf Hachaim 55:60; and so rules regarding one who was born on the 1^st of Kisleiv and the next year there are two days Rosh Chodesh Kisleiv, that he celebrates only on the 1^st day of Kisleiv: Shaareiy Teshuvah 55:5 in name of Elya Raba

[51] So conclude regarding a Bar Mitzvah: Piskeiy Teshuvos 55:18

[52] Shraga Hameir 7:174; Piskeiy Teshuvos 568 footnote 47; Nitei Gavriel 77:15 in name of Poskim; however, see there footnote 27 for opinions who rule that in a leap year he is to keep the 1^st of Adar Sheiyni as a the Yahrzeit

[53] Mateh Ephraim 3:7; Kitzur SHU”A 221:4; Aruch Hashulchan 568:15; Gesher Hachaim; Nitei Gavriel 77:8; See also regarding Bar Mitzvah: Shaareiy Teshuvah 55/5 in name of Elya Raba 55/10; However, the following Poskim rule by a Bar Mitzvah that it is celebrated on the 1^st day of Rosh Chodesh: M”B 55/45 in name of Elya Raba; Bach; Rav Akiva Eiger; Ketzos Hashulchan 15/6; Piskeiy Teshuvos 568:12 footnote 56

[54] See Kaf Hachaim 568:85; Piskeiy Teshuvos 568:12; Nitei Gavriel 77:9-10

[55] M”A 568:20; Taz 568:3 [although does not differentiate between when first year is]; Shaareiy Teshuvah 568:16 that so is custom; Chochmas Adam 171:1; Mateh Ephraim 3:7; Kitzur SHU”A 221:4; M”B 568:43 that so is custom;

Other opinions: Some Poskim rule one is to commemorate the Yahrzeit on the first of Kisleiv/Shevat in all cases. [Shaareiy Teshuvah ibid in name of Panim Meiros 2:83; Mamar Mordechai 10; Bigdei Yesha 568:22; Aruch Hashulchan 568:15; Igros Moshe Y.D. 3:153]

[56] Implication of M”A ibid; Mateh Ephraim ibid; Piskeiy Teshuvos ibid; Nitei Gavriel ibid

[57] Mateh Ephraim ibid; Kitzur SHU”A ibid; Kaf Hachaim ibid; Piskeiy Teshuvos ibid; Nitei Gavriel ibid

[58] M”A ibid; Kitzur SHU”A ibid; M”B ibid; Gesher Hachaim ibid; Piskeiy Teshuvos ibid; So rule regarding all years: Shaareiy Teshuvah ibid in name of Panim Meiros 2:83; Mamar Mordechai 10; Bigdei Yesha 568:22; Aruch Hashulchan 568:15; Igros Moshe Y.D. 3:153

Other opinions: Some Poskim rule that the Yahrzeit is to be commemorated on the 29^th of Cheshvan/Kisleiv in all cases. [Taz ibid who omits the above differentiation brought in M”A ibid]

[59] Taz 568:4; Mateh Ephraim 3:7; Kaf Hachaim 568:88; Nitei Gavriel 77:11

[60] Betzel Hachochma 122; Nitei Gavriel 77:21

[61] See Kaf Hachaim [Falagi] 28:68 in name of Chida in Kikar Laeden 5:11; Ikarei Hadaat 29:34; Mishmeres Shalom Yud 11; Nitei Gavriel 70:9-10; 77:23