The order of Davening in a Shiva Home:

This article has been compiled from our corresponding Sefer “The laws and customs of mourning” Volume 1, specifically Chapters 16 through 18. The focus of this compilation is the order of davening in a Shiva home. Other related matters addressed in those chapters have been intentionally omitted. For the sake of brevity, many of the halachos brought here have been summarized, and often the original sources have not been included here. All sources, alternative opinions, and additional customs can be found in the referenced chapters. Please consult those chapters for further details, whether you seek the original sources, differing viewpoints, or expanded explanations.

A. Cover mirrors and pictures:

The custom is to cover all mirrors in the Shiva home.[1] Likewise, the custom is to cover all pictures of people in the Shiva home.[2] [Alternatively, one can simply remove them or turn them around.] Some permit leaving pictures of great Torah sages and Tzaddikim.

B. Avel Davening for the Amud:[3]

An Avel who is the son of the deceased [whether the deceased is his father or mother[4]], is to lead the prayers as Chazan for every weekday prayer [during Shiva[5], and thereafter until the end of the saying of Kaddish after 11 months[6]], if he knows how to do so.[7]

How many sons of the deceased are to lead the prayers? If possible, all the sons of the deceased should lead all the prayers throughout the entire Shiva and the first 11 months.[8] If there is more than one son of the deceased in the Shiva home and enough people for another Minyan, the prayers may be scheduled at different times, or held concurrently in other rooms.

What does one do if there are no male mourners? If there are no male mourners, the family is to appoint a Chazan from those gathered for the Minyan.

What does one do if there is a male mourner, but he is unable to Daven for the Amud?  If the mourner cannot lead the service, another person is to be designated as Chazan, and the mourner should recite the Mourner’s Kaddish at the designated points.

Rosh Chodesh:[9] A mourner [during Shiva and during the first eleven months of mourning] does not lead the prayers on Rosh Chodesh, or on any day which has a Mussaf service.[10] This restriction applies even to Maariv and Mincha of Rosh Chodesh.[11]

Chanukah:[12] A mourner that is within Shiva may lead the services on Chanukah, except for the reading of Hallel.[13] [He is however to say the Kaddish after Hallel.[14]]

Purim: The Chabad custom is for the mourner of a parent to lead the prayers on Purim.[15] However some[16] are accustomed that mourners do not Daven for the Amud on Purim.

Days Tachanun is omitted: The mourner of a parent to lead the prayers on all days that Tachanun is omitted, with exception to days that Musaf is recited, and so is the Chabad custom.[17]  However, some[18] are accustomed that mourners do not Daven for the Amud on all days that Lamnatzieach [and Tachanun] is omitted.

C. Lighting candles:[19]

It is customary for the Avel who is leading the prayers as Chazan to light five candles during the services [of Shacharis Mincha and Maariv].[20] [The candles are placed in front of, or near, the Chazan. The Avel is to personally light these candles and not use candles that were lit by another person.[21] In the event that the Avel is not leading the prayers, the five candles are nevertheless to be lit, if the Avel is participating in the Minyan.[22] If there is no Avel participating in the Minyan, only two candles are lit.[23]]

D. Tefillin during Shiva:[24]  

On the first day of Shiva one is not to wear Tefillin. Nonetheless, the widespread Chabad custom is to wear Tefillin without a blessing. However, some are particular to do so only in private. On the second day of Shiva, one wears Tefillin after sunrise with a blessing, although he is to be particular to wear them prior to the arrival of new comforters.

May an Avel wear Tefillin of Rabbeinu Tam during Shiva?[25] Some Poskim rule an Avel is not to wear Tefillin of Rabbeinu Tam throughout Shiva. Other Poskim rule an Avel is to wear Tefillin of Rabbeinu Tam. Practically, the Chabad custom is to wear Rabbeinu Tam even on the first day of Shiva, and even in public. One is to recite all four Parshiyos of Shema and Vehaya while wearing Rabbeinu Tam, just as is done during the regular year.

Tallis during Shiva:[26] An Avel is to wear a Tallis Gadol/Katan during Shiva just as he does any other time of the year. This applies even on the first day of mourning.

Birchas Hashachar:

An Avel recites Birchas Hashachar as usual on each day of Shiva.

Does a mourner recite the blessing of Sheasa Li Kol Tzarki during Shiva?[27] Yes.

Karbanos:[28]

A mourner who is particular to say Karbanos every day, is to say all the Karbanos and other parts of Davening, as usual. The Yehi Ratzon which is said before the Parshas Hatamid and Eizehu Mikoman, and Ribono Shel Olam said after the Akeida, is omitted by the mourner.[29]

Birchas Kohanim/Elokeinu/Nesias Kapayim:

Elokeinu is omitted from the Chazan’s repetition in the Shiva home, and rather the Chazan goes straight to Sim Shalom after completing the blessing of “Hatov Shimcha Lecha Naeh Lehodos”.  Nesias Kapayim is not performed in the Shiva home during Shiva even in areas that perform Nesias Kapayim daily, such as in Jerusalem. If the Avel is a Kohen, he does not perform Nesias Kapayim even when Davening in Shul, and even if he is the only Kohen present, and even on Shabbos.

Tachanun:[30]

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, and applies to all the rooms of the Shiva home even if the Avel is not present in that room. Even after the Minyan is complete, and the congregation returns home, they are not required to make up the recital of Tachanun.

I. Hallel in the house of a mourner:[31]

Rosh Chodesh: The worldly custom is to ask the mourners to leave the room by Hallel, and have the Minyan say Hallel without them. The mourners then return after Hallel and say Kaddish. Alternatively, the Minyan leaves to a different room for the saying of Hallel. According to all customs, the Avel himself may not say Hallel on Rosh Chodesh. 

Chanukah:[32] During Chanukah, Hallel is recited in the house of the Avel just as it is recited in Shul. The Avel is to also recite Hallel with the congregation. He however does not lead the prayers for Hallel. The people present are not to sing the Halel when it is being said in the Shiva home.

Torah Reading:

May a Sefer Torah be brought to the house of an Avel during Shiva? The custom is to bring the Sefer Torah to the house of the Avel for the Shiva prayers. The Sefer Torah must be set up in an ark some time prior to the Keriah and remain there for at least one to two days.

Keil Erech Apayim: The prayer of Keil Erech Apayim normally recited prior to taking out the Sefer Torah on Mondays and Thursdays is not recited in the Shiva home.

Receiving an Aliyah: It is forbidden for an Avel to receive an Aliyah throughout Shiva. This applies even if the Avel is a Kohen and there is no other Kohen available in the Minyan. [Rather a Yisrael is to be called up in his place. Initially, it is best for the Kohen to leave the room in such a case.]

May an Avel during Shiva read the Torah? An Avel may not read the Torah even on Shabbos. In the event that there is no other Baal Korei available, the Avel may read the Torah for the congregation.

May an Avel during Shiva perform Hagba/Gelila/Pesicha? Yes. If the Avel does Hagba, he may afterwards sit down on a chair with the Sefer Torah.

The half Kaddish-Is an Avel during Shiva to recite the half Kaddish after the reading? An Avel during Shiva may recite the Half Kaddish that follows Kerias Hatorah, and so is the Chabad custom.

Veani Zos Brisi in Uva Letziyon:[33]

One is to recite Veani Zos Brisi in Uva Letziyon.[34]

Kaddish Tiskabel:[35]

One is to recite Tiskabel in Kaddish Shaleim that follows Uva Letziyon, and after Mincha, Maariv, even during Shiva. This applies even if the Avel is leading the prayers.[36]

Ein Kelokeinu:[37]

One is to recite Ein Kelokeinu after Shir Shel Yom, just as is done every day.

Aleinu:[38]

One is to recite Aleinu Leshabeiach, just as is done every day.

Daily Tehilim:[39]

The daily Tehillim [part of Chitas] is recited after Davening. The Avel, however, is to recite it quietly and have the last verse recited aloud by another person.

Mishnayos after Davening:[40]

The custom is for an Avel [of a parent] to recite Mishnayos after Davening of each prayer [Shacharis, Mincha, and Maariv] during Shiva, and throughout the 11 months, and on the Yartzite, as explained in Chapter 25 Halacha 8. During the Shiva, however, the Avel does not recite Mishnayos after Davening, due to his prohibition against learning Torah. Rather, The custom is to have another person in the Minyan, who is not an Avel, recite the last Mishneh of Mikvaos chapter 7 and the Agadic saying of Rebbe Chanania aloud, which is then followed by Kaddish Derabanan by the mourner.

Q. Psalm 49:

In the house of a mourner, the congregation recites Psalm 49 after Shacharis and Mincha.[41] It is not recited after Maariv.[42] [It is recited after Mishnayos and Kaddish Derabanan.[43]]  The Avel is also to recite Psalm 49 after Davening and conclude the last verse out loud.[44] Kaddish Yasom is recited after the conclusion of the Psalm.[45] On days that Tachanun is omitted [i.e. Mincha Erev Shabbos, Rosh Chodesh, Chanukah, Purim, Nissan, Tishreiy, starting from after Yom Kippur, etc] Psalm 49 is not recited.[46] Many are accustomed to recite Psalm 16 in its place, which is then followed by Kaddish Yasom.[47] On Shabbos, Yom Tov, Chol Hamoed, and Purim, no Psalm is recited.[48]

When is Psalm 49 to be recited; Before or after the daily Tehillim; Before or after Mishnayos?[49] The order is as follows: 1) Daily Tehillim and Kaddish Yasom; 2) Mishnayos and Kaddish Derabanan; 3) Psalm 49 and Kaddish Yasom

Is Psalm 49 recited on Mincha Erev Shabbos? No.[50] Many are accustomed to reciting Psalm 16 in its stead, which is then followed by Kaddish Yasom. Others do not say any Psalm in its place.

May the mourner recite chapter 20 in Tehillim, as usually done when Tachanun is omitted? Seemingly, it should not be said.

Charity:[51]

One is to donate money to charity before or after each prayer, in merit of the deceased. It is better to donate a small sum of coins each day than to give a single lump sum. The amount given should be varied each time, so it does not enter the status of a vow. The accumulated moneys should be distributed to various charities on the eve of the following Rosh Chodesh.

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[1] Drashos Chasam Sofer 2:387; Darkei Hachaim 32:6; Chelek Levi 132; Ginzei Yosef 143; Darkei Chesed p. 33; Nitei Gavriel 92:6; Pnei Baruch 10:4

The reason: Several reasons are recorded behind the above custom: 1) This is in exchange of the law of turning over the beds, which is done in order to diminish the area that was used as a medium to create children. We thus cover mirrors which is also a medium for a couple. [Drashos Chasam Sofer 2:387 based on Yerushalmi Moed Katan 5] 2) Alternatively, it is done in order so one does not pray in front of a mirror. [Chelek Levi 132] 3) Alternatively, it is done because evil spirits are found in the home during Shiva and we do not want their image visible in the mirror. [Ginzei Yosef 143] 4) Alternatively, it is done because when a person looks at a mirror, spirits are able to enter into his image found in the mirror and cause him damage after death. Therefore, we cover it during Shiva as there are more spirits found at this time. [See Gesher Hachaim in name of Yearos Devash, brought in Darkei Chesed ibid] Alternatively, it is done to diminish in joy. [Dibburei Emes 387]

[2] Darkei Chesed p. 33 based on Yerushalmi ibid; Pnei Baruch 10:4; Nitei Gavriel 92:6;

[3] Rama 376:6; Admur 53:26; M”A 53:24; Beis Hillel 384; Gilyon Maharsha 384; Implication of Rama ibid who says that it is greater than the Avel saying Kaddish and only an Avel for a parent recites Kaddish; Nitei Gavriel 93 footnote 1 in name of: Shaareiy Deah 383; Lechem Hapanim 383; Kneses Yechezkal 44; Beis Lechem Yehuda 376:7; Shalmei Tzibur p. 189b; Kitzur SHU”A 210:5; Teshuvah Meahava 1:50 and 3:384; Makor Chaim 282; Aruch Hashulchan 376:13; Dudaei Hasadeh 47;

Other opinions: Some Poskim rule that even a son is not to Daven for the Amud during Shiva and that the custom is not to be Chazan anytime during the 12 months. [Bach 384 in name of Maharam that so is custom even though from letter of law is permitted]

[4] Poskim ibid in explanation of Rama; See however Admur ibid “If one is a mourner for a father, and desires to pray for the Amud as is done by mourners”

[5] Beis Hillel ibid

Other opinions: Some Poskim rule that even a son is not to Daven for the Amud during Shiva. [Bach 384 in name of Maharam; Ikarei Hadat O.C. 3:9; Makom Shmuel; Yifei Laleiv 5:376] The reason for this is because it is considered like learning Torah which is forbidden during Shiva. Alternatively, as the attribute of judgment is on the Avel and he is thus not fit to lead the prayers. [Maharam Shick 370]

[6] See Rama ibid

[7] The reason it is allowed: Although an Avel is not found in a state of joy, nevertheless he may lead the prayers, and on the contrary it is best for him to do so being that he has a broken heart. [Maharshal 384; Derisha 384:3; Maharam Mirothenberg 249]

[8] Igros Kodesh 3:459 [published in Shulchan Menachem 5:305]

[9] Darkei Moshe Y.D. 376:9 based on Binyamin Zev 161; Bach 384; Gr”a; Igros Kodesh 2:324; 8:236; 11:3; 24:149; Sefer Haminhagim p. 20 and 68 [English]; See P”M 108 in M”Z and 671 M”Z 8; Minhagei Chasam Sofer 1:14; Biur Halacha 132; Kuntres Ramach Osyos 225 [by Rav Shmuel Gronam] that so was custom of the Rebbe Maharash during year of Aveilus for Tzemach Tzedek 

[10] The reason: Some Poskim rule that an Avel does not lead the prayer on any day of joy in which Lamnatzeiach is omitted. [Noam Megadim p. 43] Some rule the reason is because on these days the congregation is in joy. [Maharil 22; Maharam Mintz 43] Others rule the reason is because on these days Gehinnom is not alit. [Binyamin Zev 161; Chabad custom]

[11] Poskim ibid; Rebbe ibid

Other opinions: Some communities are accustomed that an Avel leads the prayer for all the Tefilos other than Musaf. [brought in Igros Kodesh 24:149; Piskeiy Teshuvos 132 footnote 162] If this is the custom of one’s Shul or one’s community then he is to follow this custom and lead the prayers, even if his personal custom is not to do so. [Igros Kodesh ibid; See there that the person who Davened for the Amud was from Vilna and followed the Gr”a who ruled an Avel is not to Daven for the Amud on Rosh Chodesh. Nevertheless, he respected the community custom and did so a few times. Each time he began feeling really sick during Davening and hence asked the Rebbe if perhaps the cause for this is because he is breaking his custom of the Gr”a. The Rebbe replied that he is not to pay attention to this being that he followed the custom of his Shul and that he was obligated to do so according to some Poskim.]

[12] Admur 131:5; Maharil 22; Elya Raba 582:22; Sefer Haminhagim p. 161 [English]; Igros Kodesh 2:324; 8:236; 11:3; 24:149 [published in Shulchan Menachem 5:303-304]; See Maharam Shick 183; See Piskeiy Teshuvos 683:2

[13] The reason: As the congregation is now found in a state of joy which is similar to Shabbos and Yom Tov. [Admur ibid; Maharil ibid; Elya Raba ibid]

[14] Hiskashrus 908 p. 15

[15] Sefer Haminhagim [English] p. 161 regarding Chanukah and the same would apply to Purim; Igros Kodesh 2:324; 8:236; 11:3; 24:149 [published in Shulchan Menachem 5:303-304]

[16] Shut Maharil 22; Maharam Mintz 43; Elya Raba 582:22; Biur Halacha 132; Minchas Elazar 2:32; Piskeiy Teshuvos 696:8. On Purim Hameshulash they likewise do not Daven for the Amud on Friday or Sunday. [Piskeiy Teshuvos ibid]

[17] Darkei Moshe Y.D. 376:9 based on Binyamin Zev 161; See Sefer Haminhagim p. 20 and 68 and 178 [English]; Igros Kodesh 2:324; 8:236; 11:3; 24:149 [published in Shulchan Menachem 5:303-304]; See Piskeiy Teshuvos 132:31

The reason: The reason is because only on these days Gehinnom is not alit. [Binyamin Zev 161; Chabad custom]

[18] Implication of Shut Maharil 22; Maharam Mintz 43; Noam Megadim p. 43; M”B 132 “Kuntrus Mamar Kaddeishim”; See Piskeiy Teshuvos 132:31

The reason: As on these days the congregation is in joy. [Maharil 22; Maharam Mintz 43]

[19] Sefer Hamamarim 5708 p. 146; Igros Kodesh 16:12; Toras Menachem 2 p. 125; Sefer Haminhagim p. 19 [English]; Shulchan Menachem 5

[20] The reason: Each of the five candles correspond to one of the five levels of the soul which are Nefesh, Ruach, Neshamah, Chaya, and Yechida.

[21] Torah Leshma 520 that the son himself is to light the candle on behalf of his father or mother; Directive of Rebbe repeated by Rav Leibel Groner, recorded in Hiskashrus 680; Custom of Rebbe Rayatz, recorded in Reshimos 183:11

[22] Directive of Rebbe repeated by Rav Leibel Groner, recorded in Hiskashrus 680

[23] Directive of Rebbe repeated by Rav Leibel Groner, recorded in Hiskashrus 680

[24] Admur 38:5; Michaber Orach Chaim 38:5; Yoreh Deah 388:1-2; Moed Katan 21a; Sukkah 25b; Kesubos 6b; See Piskeiy Teshuvos 38:6; Pnei Baruch 12:2-11; Nitei Gavriel 82; See Chikrei Minhagim 4:119 for a lengthy discussion on this subject

[25] See Kaf Hachaim 38:21; Pnei Baruch 12:11; Nitei Gavriel 82

[26] Darkei Moshe 384; Perisha 384:1; Nitei Gavriel 82:22

[27] Kaf Hachaim 46:17; Ben Ish Chaiy Vayeishev 9; Shalmei Tzibur; Birkeiy Yosef 46:3; Shaareiy Teshuvah 46:7; Kitzur SH”A 209:5; Chaim Beyad 125:14; Kaf Hachaim Falagi 9:11; Siddur Yaavetz; Kesher Gudal 5:19

[28] Admur 55:3 “This custom is incorrect, as whatever parts are considered Seder Hayom is not included in the Torah learning prohibition relevant to a mourner as explained in chapter 554 and Y.D. 384”; Ashel Avraham Tinyana 559 regarding saying Ketores on Tishe Beav being that today it has become like the Seder Hayom; See Nitei Gavriel 94:4 footnote 9

Custom of Rebbe Rayatz and Rebbe to say silently: During Shiva, the Rebbe Rayatz instructed for another person to conclude the Braisa of Rebbe Yishmael out loud. [Toras Menachem 41:44] Likewise, Pitum Haketores, and every Mishnah and Braisa, the Rebbe Rayatz had another person recite aloud. [Toras Menachem Reshimos Hayoman p. 413] The Rebbe is reported to have done the same, including by Pitum Haketores of Ein Kelokeinu. [Toldos Levi Yitzchak 2:411] See Shulchan Menachem 5:273

[29] Siddur Admur that on days that Tachanun is not recited these prayers are omitted.

Should the non-Mourners who are joining the Minyan also omit the Yehi Ratzon and Ribono Shel Olam? It is to be omitted in the Shiva home. [See Nitei Gavriel 101:2 in name of Poskim; Ketzos Hashulchan 14 footnote 1 regarding difference between Chasan and Bris, and seemingly here too it should be omitted as it arouses judgment in the home] Certainly, however, it may be said prior to reaching the Shiva home.

[30] Admur 131:5; Michaber 131:4; Taz 376:2; Shivlei Haleket 30; Rokeiach 316; Beir Heiytiv Y.D. 376:2; See Piskeiy Teshuvah 131:16; Pnei Baruch 10:20; Nitei Gavriel 95:7-10

^[31] See Admur 131:5; See Nitei Gavriel 96; Pnei Baruch 10:28; Piskeiy Teshuvos 131:20

[32] Admur ibid; M”A 131:10 in name of Tanya; implication of Rokeiach; Machazik Bracha 683; Poskim brought in Nitei Gavriel 96 footnote 7

Other opinions: Many Poskim rule Hallel is not recited in Shiva home even on Chanukah. [M”A ibid in name of Maharil and final ruling of M”A to only say after return home; Poskim brought in Nitei Gavriel 96 footnote 9]

[33] See Pnei Baruch 10:21; Nitei Gavriel 98:4

[34] M”A 131:10; Elya Raba 559:9; Tur 559; Rokeiach 312; Poskim in Nitei Gavriel ibid; See Toras Menachem Reshimos Hayoman p. 413 that the Rebbe Rayatz instructed another person to say it [printed in Shulchan Menachem 5:273]

[35] See Pnei Baruch 10:23; Nitei Gavriel 98:5

[36] Shut Rav Akiva Eiger Tinyana 24; Gesher Hachaim and Pnei Baruch 10:23 that so is the custom; Betzeil Hachochma 4:68; Nitei Gavriel ibid in conclusion; Yoman 1988 that the Rebbe asked Rav Groner to ask a Rav if it is to be said and Rav Groner answered that the Rav said it is said

[37] See Ashel Avraham Tinyana 559 regarding Tishe Beav; Nitei Gavriel 94:10; 98:8 that so is custom

Other opinions: Some Poskim rule one is to omit it. [See Pischeiy Teshuvah 384:1 in name of Zichron Yitzchak to omit Pitum Haketores; Nitei Gavriel ibid footnote 18]

[38] Nitei Gavriel 98:8 that so is the custom

Other opinions: Some Poskim rule one is to omit it. [Mavor Yabok Anan Haketores 1]

[39] Custom of Rebbe Rayatz, written by the Rebbe in Reshimos p. 413 [printed in Shulchan Menachem 5:273] was to say it quietly; So was also the Rebbe’s custom, as told to me by Rav Groner “The Rebbe said Tehillim but did not say the last Pasuk out loud and rather someone else said it out loud.”; See the Yoman for 1988 that the Rebbe did not say the Tehillim [at least in a noticeable way]; From the  Rebbe’s answer to Rav Tzinner it is implied that the Rebbe held that the Tehillim is not to be said.

[40] Sefer Haminhagim p. 36; Glosses of Rebbe to Sefer Hamamarim 1949 p. 74 and 1950 p. 6; See Nitei Gavriel 99:3-8; Sephardim are accustomed to reciting Hashkava and Tziduk Hadin daily after Davening [Beir Hagoleh 393]

[41] Beir Hagoleh 393 as custom of Sephardim; Mavor Yavok Sifsei Tzedek 7; Kitzur SHU”A 207:5; Sefer Haminhagim p. 36; So was the custom during the Shiva of the Previous Rebbe; See Nitei Gavriel 99:1; Pnei Baruch 10:29

Other customs: Some are particular not to say this Mizmor during Shiva. [Darkei Chaim Veshalom 1030]

[42] Implication of Sefer Haminhagim ibid which omits Maariv; Custom of Rebbe recorded in Yoman of 5748 that it was not said after Maariv in the Shiva home

Other customs: Some are accustomed to reciting Psalm 49 before or after Maariv. [Beir Hagoleh ibid; See Gesher Hachaim p. 162; Pnei Baruch ibid]

[43] See Q&A!

[44] The custom of Rebbe Rayatz, written by the Rebbe in Reshimos p. 413 [printed in Shulchan Menachem 5:273] was to say it quietly, and have another person conclude it aloud; However, the custom of the Rebbe, as recorded in the Yoman of 1988, was to conclude the verse and then say Kaddish.

[45] Custom of Rebbe in 1988, see Hiskashrus 789; Nitei Gavriel 99:2

[46] Daas Kedoshim 376; Custom of Rebbe in 1988, see Hiskashrus 789 [However, see Reshimos p. 413 that Kapital 49 was said also by Mincha of Erev Shabbos, when the Rebbe Rayatz was in Shiva]; Gesher Hachaim p. 162; Nitei Gavriel 99:2; Pnei Baruch 10:29;

[47] Gesher Hachaim p. 162; Nitei Gavriel 99:2; Pnei Baruch 10:29

[48] Gesher Hachaim p. 162; Nitei Gavriel ibid; Pnei Baruch 10:29

[49] Custom of Rebbe in 1988, see Hiskashrus 789; See Shulchan Menachem 5:270 that the Rebbe in 1952, during the Shiva for his brother, said Psalm 49 directly after the Daily Tehillim and said one Kaddish Yasom for both; See Siddur Rav Raskin p. 189 who records a directive of the Rebbe and Rav Dworkin to say it after Mishnayos; See Nitei Gavriel 99:1 that some recite it after Shir Shel Yom in order to diminish in Kaddeishim; See Reshimos 5 [printed in Toras Menachem Tziyon p. 28] that when the Rebbe Rayatz sat Shiva for his mother the Mishnayos was said after Kapital 49

[50] Custom of Rebbe in 1988 [However, see Reshimos p. 413 that Kapital 49 was said also by Mincha of Erev Shabbos, when the Rebbe Rayatz was in Shiva]

[51] Sefer Haminhagim p. 178 [English]