Daily Halacha Sunday 4th Marcheshvan: The importance of saying Tachanun and its function in the prayer

The importance of saying Tachanun and its function in the prayer:[1]

It is widely observed in many Shuls that the recitation of Tachanun is often approached with reluctance. Many congregants express reservations regarding its announcement, frequently citing concerns about its length or solemn character. There is a discernible readiness to identify legitimate circumstances under which Tachanun may be omitted, such as celebrations, special occasions, and other “excuses.” This commonly held view raises an important inquiry: Why is Tachanun, a significant element of daily prayer, frequently neglected and undervalued? This tendency may be attributed to a lack of understanding regarding its true significance and nature. Understanding the origins, meaning, and deep spiritual impact of Tachanun can transform our appreciation and practice of this ancient prayer. In the following article, we will explore the foundations and objectives of Tachanun, its role in Jewish law and mysticism, and the powerful effects it can have when recited with genuine intent. This exploration aims to shed new light on Tachanun, encouraging a renewed respect and heartfelt participation in this vital part of our daily prayers.

A. Tachanun Origins and Requirements – The history and obligation to say Tachanun:[2]

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[3] [of our nation].[4] [In the times of the Talmud[5], after Shemoneh Esrei, individuals would add personal requests and supplications from the heart, especially when in need of mercy for specific matters. These personal prayers were called “Tachanunim.” The communal version of Tachanun, where everyone falls on their face and asks for mercy, is first mentioned in the writings of Rav Amram Gaon.[6]] 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.[7]]

B. Its meaning and purpose:

The word “Tachanun” means supplication and pleading, as seen in Moshe’s prayers to enter the Eretz Yisrael i.e. “Vaeschanan”.[8] The Midrash and other sources highlight that Moshe prayed specifically in the language of supplication, seeking a free gift rather than something deserved. Thus, Tachanun is a request for mercy not based on justice or merit, but as a free gift from God.

Nefilas Apayim: Nefilas Apayim which involves physically falling on the face and leaning on the hand, symbolizing humility and dependence on Hashem. Rabbeinu Bachya[9] explains three intentions behind “Nefilat Apayim”:

1. Awe of the Shechina: Covering the face expresses modesty and humility before God.
2. Expressing Sorrow and Submission: The act shows distress and humility, which are key to repentance and effective prayer.
3. Self-Nullification Before Hashem: Covering the eyes and mouth symbolizes surrendering one’s senses and will, acknowledging total dependence on G-d.

C. The importance of Tachanun in Kaballah – Descending the worlds after Shemoneh Esrei:[10]

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.  

D. The power of Tachanun – Story of Rebbe Eliezer and the power of Tachanun:[11]

The following powerful story demonstrates the unique spiritual force of Tachanun. It is not merely a routine prayer, but a moment of deep vulnerability and connection to the Divine, capable of influencing heavenly decrees. The Sages recognized that when uttered with true sincerity and broken-heartedness, Tachanun can have profound effects—both for the individual and for the world.

Rebbe Eliezer ben Hurkanis once found himself in a heated debate with the Sages over whether a particular type of oven could become ritually impure. Rebbe Eliezer argued that it could not, while the Sages insisted that it could. Despite the Sages presenting numerous arguments, Rebbe Eliezer successfully refuted each one. To further prove his point, he called upon miraculous signs: first, he declared that if he was correct, a nearby carob tree would move—and it did, shifting 100 cubits from its place. The Sages, however, dismissed this as proof. Next, Rebbe Eliezer invoked a stream of water, which reversed its flow, and then the walls of the study hall, which began to collapse. Each time, the Sages insisted that such miracles could not decide matters of Jewish law.

Finally, Rebbe Eliezer called upon Heaven itself, and a Divine voice proclaimed that the law always followed his opinion. Yet, Rebbe Yehoshua stood and declared, “The Torah is not in Heaven,” affirming that halachic decisions are made by human sages, not by miracles or heavenly voices. In the end, the Sages ruled against Rebbe Eliezer, burned the items he had declared pure, and placed him under excommunication. The pain this caused Rebbe Eliezer was immense, and the Gemara describes the damage that resulted from his anguish.

At that time, Rabban Gamliel, who led the Sanhedrin and had overseen the excommunication, was Rebbe Eliezer’s brother-in-law. Rebbe Eliezer’s wife, aware of the spiritual power of her husband’s Tachanun prayer, would always prevent him from reciting it, fearing it could bring harm to her brother, Rabban Gamliel. One day, mistakenly thinking it was Rosh Chodesh (when Tachanun is not recited), she did not stop him, and Rebbe Eliezer said Tachanun. Realizing her error, she immediately told her husband to rise, certain that her brother was in danger. Soon after, news arrived that Rabban Gamliel had passed away.

This story powerfully illustrates the profound spiritual force of Tachanun, showing that when recited with true sincerity, it can have far-reaching effects in the world.

1. Reaches the Kisei Hakavod:[12]

Tachanun is a vital prayer often overlooked, yet it possesses great spiritual significance. The Baal Shem Tov taught that its recitation after prayer reaches the Throne of Glory and should not be dismissed lightly.

F. Its six benefits:[13]

Regarding the importance of Tachanun, Rabbi Eliezer Papo writes in Pele Yoetz quoting the holy Ari: Whoever concentrates during Nefilat Apayim merits many great spiritual benefits:

1. He becomes like a new creation, as if he has already died, because the soul rises to God in complete surrender with all his heart.
2. He is given strength and courage to battle the evil inclination.
3. He receives increased understanding in Torah and its secrets.
4. He attains greater attachment to his Creator.
5. He merits a clear path that will guide him when he departs from this world.
6. He brings spiritual influence to the Divine Presence (Shechinah).
7. No sin will come through him, and if he does sin, he will suffer in this world until the sin is cleansed.

For this reason, the Pele Yoetz urges everyone to devote themselves with all their strength to proper concentration during Nefilas Apayim. Each person is only obligated to the extent that his intellect allows; especially when saying “To You, O Lord, I lift up my soul,” and be very careful to focus with all his heart, intending to surrender his soul for the sanctification of God’s Name, should the opportunity arise.

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[1] See Admur 131:1; Tur 131; Sefer Kabel Tachanunaiy Chapter 1

[2] 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

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

[4] Admur ibid;

[5] See Bava Metzia 59a-b; Megillah 22b; Tur 131 “In the Tachanun prayer, the congregation falls on their faces and asks for mercy, and each person requests his own needs and says: ‘Master of all worlds.”; Beis Yosef 131

[6] Seder Rav Amram Gaon p. 14

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

[8] See Devarim 3:23; Shemos 33:19; Daniel 9:18; Brachos 7a; Devarim Raba Parsha 2:1; Yalkut Shimoni Vaeschanon Remez 811

[9] Rabbeinu Bechayeh Bamidbar 16:22

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

[11] Bava Metzia 59a-b

[12] Chelkat Yehoshua sixth essay, page 232 “”One should be careful to say Tachanun after the prayer, not as is the common practice to look for any opportunity to exempt oneself from saying Tachanun. In the book ‘Ilana DeChayei’ on Parashat Vayera, on the verse ‘And she also bore,’ it is brought in the name of the Baal Shem Tov that the initials of the words ‘Ve’et Ma’acha’ (Genesis 22:24) and ‘Viduy Achar Tefillah Magi’a Ad Kisei HaKavod’ (Confession after prayer reaches the Throne of Glory). This is what our sages, of blessed memory, expounded in Berachot 6b: ‘In the heights of disgrace for mankind’ (Psalms 12:9)—these are matters that stand at the heights of the world, yet people treat them lightly.””

[13] Pele Yoetz Erech Nefilas Apayim