Laws relevant to the month of Nissan

Customs applicable in Chodesh Nissan:

A. Omitting Tachanun and other prayers of supplication in the month of Nisan:[1]

The custom in these provinces is to omit the following prayers throughout the entire month of Nissan:[2] 

1. Tachanun: Tachanun is omitted daily, throughout the month. Vehu Rachum [added in Tachanun on Mondays and Thursdays] is omitted on Mondays and Thursdays.
2. Kel Erech Apayim:[3] Kel Erech Apayim is omitted prior to the Torah reading on Mondays and Thursdays.
3. Yehi Ratzon:[4] The Yehi Ratzon customarily said after Kerias Hatorah is omitted. [It is not the Chabad custom to recite Yehi Ratzon after the Torah reading throughout the year.]
4. Lamnatzeiach:[5] Is omitted daily prior to Uva Letzion, [however it is recited after Davening[6]].
5. Tefila Ledavid:[7] The Psalm of Tefila Ledavid is omitted on all days that Tachanun is not recited.[8]
6. Yizkor:[9] Yizkor is not recited throughout the month of Nissan, with exception to the last day of Pesach.
7. Av Harachamim:[10] Is omitted on Shabbos before Musaf, [with exception to the last day of Pesach, due to Yizkor, for which it is recited[11]].
8. Tzidkascha Tzedek: Tzidkascha Tzedek is omitted after Mincha Shemoneh Esrei of Shabbos.
9. Tziduk Hadin:[12] One does not say Tziduk Hadin, and the Kaddish that follows it, throughout the month of Nissan. This applies even the person who died is a great Torah scholar and is the Gadol Hador.
10. Eulogies:[13] Eulogies are not given throughout the month of Nissan, with exception to giving a eulogy for a Torah Scholar who passed away, prior to the burial. This applies even if the Torah scholar is not of the greatest caliber.

B. Fasting:[29]

One does not fast in the month of Nissan, even a Taanis Yachid, and certainly not a Taanis Tzibur [with exception to a Taanis Tzibur Kavua, such as Taanis Bechoros[30]].[31]

A Chasan and Kallah: A Chasan and Kallah are accustomed to fast on the day of their wedding even if they are getting married during the month of Nissan. They are required to fast even on Rosh Chodesh Nissan, if their wedding is taking place that day [or that night after sunset[32]].[33] However, on Isru Chag, a Chasan and Kallah do not fast even if they are getting married that day [as will be explained below].[34]

Taanis Chalom:[35] One may fast a Taanis Chalom during the month of Nissan.[36] One is not required to make up the fast during the next month.[37] It is permitted to fast on a Sunday during Nissan to atone for a Taanis Chalom that was performed the previous Shabbos. This applies even if that Sunday is Rosh Chodesh Nissan.[38]

Taanis Yartzite:[39] A son/daughter does not fast on the day of the Yartzite of his father or mother throughout the month of Nissan. 

Yom Kippur Katan:[40] One does not fast on the last day of Nissan, which is Erev Rosh Chodesh Iyar [known as Yom Kippur Katan, of which there are people that are accustomed to fast].

C. The reason for omitting Tachanun and not fasting:[41]

All the above[42] is not prohibited according to the letter of the law, but is rather a mere custom that was introduced in the later generations. It is based on the teaching of our sages, that starting from the first of Nissan the Nesi’im began bringing sacrifices for the inauguration of the altar. Each Nasi brought a Karban on his designated day until [but not including] the 13th of Nissan. The day that each Nasi brought his sacrifice was considered as his Holiday [and thus, up until the 13th of Nissan it was considered like a Holiday].[43] On the 14th of Nissan, all of Israel would bring their Pesach sacrifice, and thus it was a holiday for all Israel. [For this reason, we are accustomed to omitting Tachanun on these days]. [Now, with regards to the remaining days] since afterwards comes 8 days of Pesach, which are a Holiday, therefore it ends up that majority of the month is holy, as only the 13th, [and past the 8th day of Pesach] are non-holidays. Thus, the custom is to treat the entire month with holiness similar to a holiday and omit Tachanun and avoid fasting.

The reading of the Nasi:[44]

Starting from the first of Nissan until the 13th of Nissan, it is customary to read the Nasi of that day.[45]

What to read on the 1st/last day: On the first day of Nissan, one begins to read from “Veyihi Biyom Kalos Moshe.”[46] On the 13th day, one begins to read from “Zos Chanukas Hamizbeiach”.[47]

Saying the Yehi Ratzon: The Yehi Ratzon prayer is recited after the reading of each day’s Nasi.[48] The Yehi Ratzon prayer is recited even by a Kohen or Levi.[49]

Reading the Nesi’im from a Sefer Torah:[50] It is not the Chabad custom to read the portion of the Nesi’im from the Torah scroll.[51] However, some[52] are accustomed to do so, and those that do so have upon whom to rely.[53] However, those who follow this custom, should not read the portion in the Torah after the Torah reading on Shabbos, but rather after Musaf.[54]

When should the Nasi be read?[55] The Rebbe Rayatz writes to read it after Davening, before Tehillim, although the custom of the Rebbe was to read it after Tehillim.

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

[2] The reason: See C!

^[3] Siddur Tehillas Hashem [from 1978 and onwards with the Rebbe’s approval] based on Sichas Kodesh 6^th Tishrei 1975 that the Rebbe equates Kel Erech Apayim with Lamnatzeiach. See Shulchan Menachem 3:293; Glosses of Rav Raskin p. 165; Hiskashrus 438 p. 17; To note however that the Rebbe himself did recite Kel Erech Apayim even when Tachanun was not recited. [Rav Raskin ibid]; See Kaf Hachaim 131:37; Piskeiy Teshuvos 429:5

Ruling of Admur in the Shulchan Aruch: In the Shulchan Aruch [429:12; 602:4] Admur rules that Kel Erech Apayim is recited with exception to Erev Pesach. This follows the ruling of the Hagahos Maimanis. [Some explain that it is for this reason that Admur in 602:4 placed this ruling in parentheses, as it is not brought in previous Poskim in Shulchan Aruch. [Shulchan Menachem ibid footnote 2] Vetzaruch Iyun as it is brought by Admur in 429:12 without parentheses, and is likewise clearly implied from the Rama 429:2] To note, that also in the Siddur before Kel Erech Apayim Admur lists a number of days that it is to be omitted on, thus implying it is not always omitted when Tachanun is not said.

Ruling and explanation of Divrei Nechemia: The Divrei Nechemia 131:9 brings three opinions regarding the saying of Keil Erech Apayim: 1) It is only omitted by a day that Hallel is recited or a day that has the status of a Yom Tov like Erev Pesach. [This is the opinion of the Rama 429:2] 2) It is omitted on every Erev Yom Tov and on Isru Chag. 3) Every day that Tachanun is omitted so is Lamnatzeiach. [so rules Peri Chadash 131] The Divrei Nechemia concludes that regarding Lamnatzeiach we rule like the third opinion, however regarding Keil Erech Apayim we rule like the opinion that rules it is to be recited.

The reason behind the Rebbe’s ruling: The Rebbe explains that the ruling in the Shulchan Aruch of Admur follows the ruling of the Rama that differentiates between the laws of Tachanun and that of Lamnatzeiach. However, according to Admur in the Siddur who rules Lamnatzeiach is always omitted when Tachanun is not said, then likewise Kel Erech Apayim is to be omitted in all days that Tachanun is not said. [Sichas Kodesh ibid, printed in Shulchan Menachem ibid] As for the reason why Kel Erech Apayim is omitted this is because it mentions sin, and we do not desire to mention sin on any day that Tachanun is omitted. [See Shaar Hakolel 36:2; Shulchan Menachem ibid footnote 5]

[4] Admur ibid; Minhagim Tirana; Shach Y.D. 265:24; Levush ibid; Chok Yaakov ibid; Olas Tmaid ibid; P”M in Noam Megadim 5; M”B 429:2; See Likkutei Maharich Sedcer Kerias Htaorah, Darkei Chaim Veshalom228, and Piskeiy Teshuvos ibid who question this custom based on the Rishonim who explicitly write to say it on Shabbos

^[5] Admur in Siddur based on Kneses Hagedola 131:3; Peri Chadash 131:1; Mamar Mordechai 131:6 that whenever Tachanun is omitted Lamnatzeiach is omitted;  Divrei Nechemia 131:9; Kaf Hachaim 131:37; 581:78 states that so is the custom of Sephardim; See Kneses Hagedola 131; Ben Ish Chaiy; Chazon Ovadia Haggadah that so is Sephardic custom

Ruling of Admur in Shulchan Aruch and other Poskim: Admur rules in 429:12 that Lamnatzeiach is recited during the month of Nissan with exception to Erev Pesach. This follows the ruling of the following Poskim: Rama 131:1 and 429:2; Maharil Nissan; Minhagim Tirna p. 167

[6] Sefer Hamamarim 1948 p. 268; Sefer Haminhagim p. 19; This Takana began on the 2^nd of Nissan 1944 based on what the Rebbe Rayatz heard in Gan Eden

[7] Siddur Admur

[8] The reason: The reason for this is because this Psalm represents supplications and is hence omitted by times of joy. [Shaar Hakolel 11:23 based on Seder Hayom]

[9] Admur ibid; Chok Yaakov 429:7

[10] Admur 429:8 in parentheses; Likkutei Maharich

Other opinions: Some Poskim rule Av Harachamim is recited on Shabbos, during the month of Nissan. [M”B 284:17]

[11] Implication of Admur ibid that this statement is also going on Av Harachamim

[12] Admur ibid; Rama ibid

[13] Admur ibid; Michaber ibid; Rokeiach ibid; See Piskeiy Teshuvos 429:3

^[14] Nitei Gavriel Pesach 3:8 [p. 54]; See Piskeiy Teshuvos 429:4

[15] See Gesher Hachaim 1 p. 259; Teshuvos Vehanhagos 2:65; Nitei Gavriel ibid;

[16] Gesher Hachaim 1 p. 259; Orchos Rabbeinu 2:305

[17] Dvar Yehoshua 2:80; Darkei Chaim Veshalom 783; Piskeiy Teshuvos ibid; The Rebbe was accustomed to visit the Tziyon of the Rebbe Rayatz in the month of Nissan on various occasions.

 [Otzer Minhagei Chabad 15 p. 13]

[18] See Nitei Gavriel 16:3; Piskeiy Teshuvos 429 footnote 17; 697:1

[19] Minchas Yitzchak 3:51 based on Levushei Mordechai Y.D. 2:140

[20] Kinyan Torah 2:122

[21] Taanis 29a

[22] Elya Raba 685:8; Chasam Sofer 160 based on Rashi Taanis 29a

[23] Shieilas Yaavetz 2:88; Likkutei Sichos 16 p. 344; The Rebbe [Likkutei Sichos 16:345] explains Rashi to mean that the entire month is a meritorious month for the Jewish people due to the fact that Moshe Rabbeinu was born on this month, and it is due to his merit that we merited the miracles of Purim and Pesach. This is why Rashi also mentioned Pesach in his explanation. Shieilas Yaavetz 2:88 explains the reason for mentioning Pesach is because this shows that the miracles continued for two months and hence we increase in joy in Adar and not Chanukah, as by Chanukah the miracles were for only one month.

[24] Talk of Rebbe

[25] Shlah Hakadosh end of Parshas Bo

[26] Shabbos 87b

[27] Rosh Hashanah 10b

[28] Admur 490:16

[29] Admur 429:9; Michaber 429:2; Miseches Sofrim 21:3

[30] The fast if the Bechoros does not contradict the above being that it has a set date within the month of Nissan. The above only refers to avoiding establishing a private or public fast day for this month which does not repeat annually. See also Michaber 580:2 for three fast days of Tzaddikim mentioned in this month.

[31] The reason: See C!

[32] Meaning that even if they are getting married at night when it is already the second day of Nissan, nevertheless they are to fast on Rosh Chodesh as that is considered the day prior to their wedding.

^[33] Admur 429:9; Rama 573:1

The reason: It is permitted for a Chasan to fast on Rosh Chodesh Nissan, being that some say one is to always fast on this date, as on Rosh Chodesh Nissan Nadav and Avihu passed away. [Rama ibid; Michaber 580:1-2; Admur 288:3]

[34] Admur 419:17

[35] Admur 429:10; 288:3

[36] The reason: As even on Shabbos and Yom Tov one is allowed to fast a Taanis Chalom. [ibid]

[37] The reason: Being that the prohibition of fasting on the weekdays of this month is only a custom, [and not the letter of the law, as will be explained] therefore, one who fasts due to a dream during the month, which is allowed even on Shabbos and Yom Tov, does not need to fast in Iyar to atone for the sin that he did by fasting in Nissan, as is needed to be done when one fasts on Shabbos. [Admur ibid]

^[38] Admur 429:11, 288:3. Regarding Isru Chag-see below

[39] Admur 429:9; Rama 429:2; Admur 429:17 regarding Isru Chag

[40] Admur 429:9; M”A 429:5

[41] Admur 429:9; M”A 429:3; Peri Chadash 429:2; Olas Shabbos 429:2; Miseches Sofrim 21:3

^[42] Meaning the omission of Tachanun and the ruling that one is not to fast.

[43] Customarily, the day that each person brought a sacrifice was considered a holiday for him.

^[44] Admur 429:15; Shlah Pesachim 140; Chok Yaakov 429:10; See Piskeiy Teshuvos 429:7

[45] The reason: After the inauguration of the Tabernacle, each day a different Nasi of a tribe offered a sacrifice to the Temple altar. Thus, in commemoration of this, we read the Nasi each day in correspondence to the 12 offerings of the Nesi’im. The sacrifices are recorded in Parshas Naso, and have been reprinted in the Tehilas Hashem Siddurim.

^[46] Shaar Hakolel in Siddur Torah Oar; This follows the opinion of the Rama in 684:1 regarding the Chanukah reading

Other Opinions:  Some hold that one should begin from Birchas Kohanim. [See Otzer Minhagei Chabad, Nitei Gavriel, Piskeiy Teshuvos ibid]

^[47] Shaar Hakolel in siddur Torah Or

Ruling of Admur in Shulchan Aruch and Other Opinions: In 429:15 Admur rules to read from Behaaloscha until Kein Asah Es Hamenorah, being that this paragraph corresponds to the tribe of Levi. In Kuntrus Hasiddur of Grach Nah he rules like Admur here. The Rebbe however ruled to follow the opinion of the Shaar Hakolel printed in Torah Oar. [Otzer Minhagei Chabad Nissan page 7]

^[48] Shaareiy Halacha Uminhag 2:189: The Rebbe publicized that the Yehi Ratzon prayer is to be said after the reading.

Other Opinions: The saying of Yehi Ratzon was not recorded by Admur neither in his Shulchan Aruch nor his Siddur. The Rebbe Rashab was not accustomed to say this Yehi Ratzon and actually directed others not to say it. There are many [non-Chabad Chassidim] who are accustomed not to say it. [See Otzer Minhagei Chabad page 4-6]

^[49] Shaareiy Halacha Uminhag 2:189 [page 80]; Hayom Yom 1st of Nissan based on directive of Rebbe Rashab

The reason: As the soul of every Jew incorporates the souls of all other Jews and all other tribes, and thus receives divine arousal from each day’s reading. Nevertheless, one who reads the paragraph of his tribe receives this revelation in a much more revealed and powerful form. [Rebbe Shaar Halacha Uminhag 2:189]

^[50] Shaareiy Halacha Uminhag 2 pages 77-79

^[51] As was seen by the Frierdiker Rebbe, and above by his father. Similarly, they were not stringent to read Shnayim Mikra from a sefer Torah [Rebbe ibid] Some Poskim rule one is not allowed to remove the Sefer Torah for this purpose, as it is forbidden to remove a Sefer Torah for no reason. [Maharsham 1:175; Meishiv Davar 16]

^[52] See Nitei Gavriel Pesach 1; Piskeiy Teshuvos ibid that so was custom of Talmidei Habesht

^[53] see Chazon Ovadia Pesach who explains in length that there is no prohibition involved here of “moving a sefer Torah for no reason”

[54] Rebbe ibid; See Piskeiy Teshuvos ibid

^[55] Otzer Minhagei Chabad Nissan page 3

[56] Shelah Hakadosh Bo

[57] Rebbe in Shaar Halacha Uminhag 2:189]