Halachically Speaking – When and When Not to Recite Tachnun


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Halachically[Written By Rabbi Moishe Lebovits – KOF-K Kosher Supervision]

There are many days of the year where tachnun is not recited. Some times one is in a shul and there will be a bris on that day and no tachnun is said. Is tachnun said at night? On the Yartziet of a Tzadik?

These and many other questions will be addressed in this issue.

Bais Avel r”l

The custom is that tachnun is not recited in the house of an avel.[1] One of the reasons is because aveilus is comparable to Yom Tov.[2] Others say that there is midas hadin in a bais avel and saying tachnun would increase the midas hadin.[3] This applies to all seven days of shivah.[4]

Some say if the avel does not daven in his house during shivah but he goes to shul then tachnun is said, but the avel does not say tachnun in any case.[5] If the avel davens in shul during shiva and he davens for the amud then the congregants are exempt from reciting tachnun.[6]

If a minyan is taking place in a home where there are no aveilim and the deceased did not pass away there, then tachnun is recited.[7]


A chosson[8] does not say tachnun all seven days of sheva berochos.[9] Therefore, one who davens in the same minyan together with a chosson does not recite tachnun.[10] Even if people who were in shul and left the shul one does not say tachnun.[11] Others say that this refers to the time before the chupah and not by shacharis, however, there are those who are lenient at shacharis as well.[12] One reason why we do not say tachnun is because we are rejoicing with the chosson on his upcoming wedding[13] and there is midas ha’rachamim.[14] The Aruch Hashulchan[15] says it is not to mix din with simcha.[16]

There is no Tzidkuscha Tzedek said during mincha at the Shabbos Sheva Berochos.[17]

There are some opinions in the poskim who maintain that a chosson should not come to shul all seven days of sheva berochos in order not to exempt those davening from saying tachnun.[18] However, the custom is not in accordance with this opinion.[19] A chosson brings added joy when coming to shul.[20]

A chosson either on the day of his wedding or during sheva berochos, who is learning in shul, still exempts the people who are davening from saying tachnun.[21]

According to some poskim, one who davens in the same shul as a chosson and the chupah will take place later that day, would recite tachnun.[22] The opinion of some poskim is that if the chupah is after shekiah then the chosson does NOT exempt the ones davening from tachnun, although he does not recite tachnun.[23] According to some poskim this is not true when Mincha is davened at the hall even if the chosson already davened mincha.[24]

One who was davening a long shemonei esrei, and the chosson left shul before he finished, he does not say tachnun.[25]

Bris – Milah  

There is no tachnun recited on the day of a bris milah.[26] The reason is because of the joy of the bris milah.[27]

The opinion of some poskim is that tachnun is omitted only at shacharis (if the bris was in the morning) but by mincha it is recited.[28] Others maintain that even at mncha there is no tachnun,[29] and some say this is only if the mohel, bal bris or sandek are present at the Mincha minyan.[30] The custom of some is like the first opinion quoted.[31] However, if mincha is davened prior to the seudas milah or in middle, then no tachnun is said.[32] This is only if davening is taking place near the newborn boy.[33]

In any case the bal bris, mohel, and sandek do not recite tachnun because it is a Yom Tov for them.[34]

There is a discussion in the poskim if a bal bris, chosson etc have to say who they are in order to exempt the tzibbur from tachnun.[35]

Tachnun is not recited in a place where the milah will occur even if the bal bris does not daven there.[36]

In addition, if the bris will take place in one’s home and the davening is in shul, no tachnun is recited in the shul.[37]

Some poskim opine that if there is a bris in the city the entire city does not recite tachnun.[38] The reason is because Eliyahu Hanavi comes to the city and all are happy.[39] The Lekutei Maharich[40] says in his time the custom was like this opinion. However, the overwhelming custom is not in accordance with the first opinion.[41]

In a situation when the baal bris can not be present for the bris no tachnun is recited in the place where he davens.[42]

The custom is that a mohel who performs a milah every day and davens in a shul where there is no milah, exempts the ones davening from saying tachnun.[43] However, some say this may only apply to the shul where he davens since there is simcha. If the bris is taking place far away from his shul then he would not exempt the tzibbur from reciting tachnun. In any case he may still exempt his shul if he does a milah on occasion.[44] Some question this since the mohel receives payment for his service, but the custom is as mentioned above.[45]

A common occurrence is that a shul may have many minyanim and after the first minyan there was a bris, do the other minyanim which follow recite tachnun or are they all exempt because of the bris which took place earlier? Some poskim hold that the ones davening are exempt from tachnun if a bris WILL be taking placing but are not exempt if the bris ALREADY took place.[46]

However, if there are two shuls in one building and one has anything to do with the other, then if there is a bris in one of the shuls it does not exempt the other shul from saying tachnun.[47]

Bris – Milah on a Fast Day

In the event that a bris takes place on a fast day, selichos and vidu are said but no tachnun.[48]

Pidyon Haben

There is a discussion in the poskim if tachnun is recited at a pidyon haben when mincha is davened there.[49] If one does not have a minhag to refrain from saying tachnun then tachnun should be recited.[50]


There is a discussion in the poskim if tachnun is recited on a day when one becomes bar-mitzvah. Some poskim are lenient,[51] because a bar-mitzvah boy is comparable to a chosson,[52] while the custom is in accordance with those poskim who are stringent.[53]  Even according to the lenient opinion, regarding the day in which tefillin are put on, if it is before the actual day of his mitzvah he does not exempt the tzibbur from saying tachnun.[54]

Hachnoses Sefer Torah

If a hachnoses Sefer Torah is taking place AFTER Mincha then tachnun is not recited.[55]

Giving a name to a newborn Daughter

Tachnun is recited at the tefillah where one gives a name to his new born daughter.[56]

Mincha – After Shekia

Based on kabbalah, tachnun is not recited after dark,[57] however, during ben hashmushos it is permitted to recite tachnun.[58] Some say one has up until thirteen minutes after shekia to recite tachnun.[59]  If one began to say mincha before dark, and the tefillah continued until nightfall, then one should not recite tachnun.[60] In earlier days mincha was always followed by maariv, and when it was time to say tachnun it was after shekia, therefore, no tachnun was recited.[61] Today, many places do not recite tachnun at mincha, even if they daven before shekia. However, many poskim stress that this is not commendable,[62] and if one does  daven in a place that has this custom, he should say tachnun, but only by placing his head on his arm, without saying any other tefillas (ash’amnu, shomer yisroel etc.)[63] The custom could be from the fact that mincha used to be davened very late in the day- close to shekia.[64]


Some poskim say when a siyum will be taking place in a shul later that day, no tachnun is said.[65] Others say tachnun is recited even in this situation.[66] Harav Yisroel Belsky Shlita holds, if mincha is davened prior to the actual siyum then no tachnun is recited. Some say tachnun even in this case.[67]

On A Yartzeit

Rashi in Meseches Yevomos[68] states that the yartzeit of a tzaddik is a regel, and some poksim say based on this, no tachnun is recited on this day.[69] Harav Yaakov Kamenetsky zt”l[70] maintains that one does not recite tachnun on a yartzeit only if a siyum is conducted in memory of the tzaddik. Many poskim say that there is no exemption of saying tachnun on the day of a yartzeit (when no siyum is made).[71] In the aforementioned situation, tachnun would never be said because each day of the year a yartzeit is observed for a tzaddik.[72] In addition, choosing amongst different yartzeit’s and only refraining from saying tachnun on some of them, could be misconstrued as implying that the tzaddik on whose yartzeit tachnun is not said is “greater” than other tzaddikim on whose yartzeit tachnun is recited.[73] Many shuls have the custom that tachnun is not said when it is the yartzeit of a tzaddik, and this is not the proper manner.[74] If one finds himself in a shul that has this “custom,” he should recite tachnun in a corner without saying ash’amnu, shomer yisroel, etc.[75]

On The Road 

Many Chassidim do not recite tachnun when they are traveling.[76] Some explain this since when one is on the way he shortens his tefillah,[77] so tachnun is not recited.[78]

Tachnun is not recited on following Days

The following days tachnun is not recited.[79]

Erev Shabbos at mincha.[80] Some do not recite tachnun on Erev Shabbos at shacharis because reciting tachnun might diminish from the preparations of Shabbos.[81]

Shabbos (because one is not allowed to ask for personal needs),[82] Erev Yom Tov[83]

Tom Tov,[84] and Chol Hamoed.[85]

Rosh Chodesh,[86] since it is called a Yom Tov.[87]

Rosh Hashanah because all Yom Tovim are comparable to each other.[88]

Erev Rosh Hashanah even at shacharis.[89]

Yom Kippur,[90] Erev Yom Kippur[91] (because we consider it like a small Yom Tov).[92]

Between Yom Kippur and Succos,[93] because that time was when the Bais Hamikdosh was completed.[94] Others say the reason is because for these four days Hashem is mochel our sins.[95] In addition no tachnun is recited from after Succos until the beginning of Cheshvan.[96]

Chanukah,[97] since we read Hallel.[98]

Tu B’shevat,[99] because it is the new year for tress.[100]

Purim and Shushan Purim[101] and Purim Kotton.[102]

The custom is that tachnun is not recited the entire month of Nissin.[103]

Some have the custom not to recite tachnun the entire Sefira.[104]

Pesach Sheini

Although the custom of refraining from saying tachnun on Pesach Sheini is not discussed in the Shulchan Aruch,[105] the custom of many is that tachnun is not recited at shacharis or mincha[106] since that was the day the korbon Pesach was brought.[107] Some say this applies even to the mincha beforehand,[108] while others argue with this premise.[109] Some say that on the fifteenth day of Iyar no tachnun is recited since that is the day when the korbon was eaten,[110] while others say tachnun is recited.[111] Others have the custom to refrain from saying tachnun seven days from Pesach Sheini,[112] but this custom is not practiced by most people.[113]

Lag B’omer,[114] because then the students of Rav Shimon Bar Yochai ceased dying.[115]

Rosh Chodesh Sivan until after Shavuos (including Isru Chag).[116] The custom of many is not to recite tachnun until seven days (see footnote)[117] after Shavuos (thirteenth day of Sivan)[118] because they can bring the korbon of Shavuos until that day.[119]

Tisha B’Av[120] even though we are like aveilim on Tisha B’Av, it is called a Yom Tov[121] but at mincha it is recited because it is a time of nechama.[122]

Tu B’Av,[123] because it was a big Yom Tov during the time of the Bais Hamikdosh.[124]

The only time tachnun is recited the day before we omit tachnun (from the above days) is on Erev Rosh Hashanah and Erev Yom Kippur.[125]


Certain shuls do not say tachnun on Sunday, because the warm and holy feeling from the melava malka is still felt.[126] One who does not have the aforementioned customs should not accept this upon himself.

Shatz Made Mistake

In a situation where tachnun is supposed to be recited and the shatz made a mistake and said kaddish after chazaras hashatz, tachnun may be recited after kaddish.[127] However, if it is a laining day and the sefer Torah was taken out, then laining should be done and after the sefer Torah is put back in the aron kodesh, tachnun should be said.[128]

Telling the Shatz

In the cases above which are not commonly known that tachnun is not said, it should be told to the shatz before davening, so he can recite kaddish after chazaras ha’shatz and people will not start saying tachnun.[129]

[1] Tur 131, Shulchan Aruch 131:4, Levush 4, Gesher Hachaim 20:3,4. However, vehu rachum etc should be recited after leaving the bais avel (Taz 9, Mishnah Berurah 20, Aruch Hashulchan 14). For additional tefillos not recited in a bais avel refer to Magen Avraham 10, Mishnah Berurah 20, Aruch Hashulchan 14.

[2] Meseches Moed Kotton 15b. Refer to Bais Yosef 131, Elya Rabbah 9, Shulchan Aruch Harav 5, Lekutei Maharich 1:page 173 (new), Kaf Hachaim 55, see Aruch Hashulchan 14 on this.

[3] Levush 4, Pri Megadim M.Z. 131:9, Chai Adom 32:33, Lekutei Maharich ibid, Mishnah Berurah 20, Aruch Hashulchan 14, Kaf Hachaim 55.

[4] Taz 9, Mishnah Berurah 20, Aruch Hashulchan 14, Ishei Yisroel 25:19, Birchei Yosef 131:3, Asei Lecha Rav 7:12.

[5] Kitzur Shulchan Aruch 22:5, Mishnah Berurah 20. Refer to Aruch Hashulchan 15, Yaskil Avdi O.C. 4:11:1. Refer to Be’er Heitiv 11, Taamei Haminhagim 135:page 59.

[6] Halichos Shlomo Moadim 11:10, Ishei Yisroel 25:19:footnote 77.

[7] Birchei Yosef 3,  Gesher Hachaim 20:3:4.

[8] This applies whether the chosson is marrying a besula, he lost his first wife or a single boy marrying a woman who lost her first husband (Be’er Heitiv 14, Kaf Hachaim 71).

[9] Tur 134, Shulchan Aruch 131:4, Pri Megadim M.Z. 131:10, Terumas Hadeshen Pesakim 80, Elya Rabbah 12, Lekutei Maharich ibid, Aruch Hashulchan 16, Kaf Hachaim 69, 86. Refer to Levush 4 who argues. See Lekutei Maharich ibid and Orchos Rabbeinu 3:page 210:20.

[10] Shibuley Haleket 30, Shulchan Aruch 131:4, Rama, Shulchan Aruch Harav 5, Kitzur Shulchan Aruch 22:7, Chesed Lalafim 131:14,  Shulchan Haezer 12:7:1, Aruch Hashulchan 13. Refer to Radvaz 1:179.

[11] Taz 10, Mishnah Berurah 21, Aruch Hashulchan 13, Kaf Hachaim 68.

[12] Mishnah Berurah 21.

[13] Pri Megadim Eishel Avraham 131:12, Shulchan Haezer 12:7.

[14] Levush 4, Mishnah Berurah 23. Refer to Kaf Hachaim 60.

[15] 15. Refer to Levush ibid.

[16] Refer to Shulchan Aruch Harav 5.

[17] Pri Megadim Eishel Avraham 131:16, Elya Rabbah 9, Aruch Hashulchan 17.

[18] Terumas Hadeshen Pesakim 80,  Eishel Avraham Butchatch 131, Mishnah Berurah 26.

[19] Opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Ishei Yisroel 25:footnote 90, Halichos Shlomo Tefillah 11:6:footnote 10, Kaf Hachaim 87, Shulchan Haezer 2:page 119:8, Kinyan Torah 2:44, Orchos Rabbeinu 3:page 210:22, Avnei Yushfei 1:21:3, Lehoros Nosson 8:96, Teshuvos V’hanhugos 3:55.

[20] Kaf Hachaim 87.

[21] Halichos Shlomo Tefillah 11:7. Refer to Daas Torah 4, Yismach Lev 1: teshuvos of Harav Chaim Kanievesky Shlita page 376:92, Rivevos Ephraim 5:80:1. Refer to Eishel Avraham Butchatch 131 and Yaskil Avdi 7:page 290:3:1.

[22] Refer to Halacha Berurah 131:29 in depth.

[23] Halichos Shlomo Tefillah 11:7:footnote 11, Halichos Chaim 1:page 52:135, Shevet Ha’Levi 7:18.

[24] Shevet Ha’Levi 7:18, opinion of Harav Elyashiv zt”l quoted in Yismach Lev 1:page 57:82. Refer ibid to the opinions of Harav Chaim Kanievesky Shlita and the Steipler zt”l.

[25] Halichos Chaim 2:page 58:93. Refer to Shulchan Aruch Harav 5,  Rivevos Ephraim 5:80:2. Some say if the chosson only walks into shul at the time of tachnun, the tzibbur is exempt from reciting tachnun (Avnei Yushfei 1:21:2).

[26] Tur 131, Shibuley Haleket 30, Shulchan Aruch 131:4. If a mohel is doing a bris on a ger then tachnun is recited by the ger as well (Halichos Shlomo Tefillah 11:9:footnote 12).

[27] Aruch Hashulchan 15.

[28] Rama 131:4, Levush 4. Refer to Yaskil Avdi O.C. 4:11:3.

[29] Taz 11, Elya Zutah 6. Refer to Be’er Heitiv 13. See Ishei Yisroel page 769:221.

[30] Yabea Omer O.C. 3:12.

[31] Teshuvos V’hanhugos 2:78, 4:225.

[32] Kitzur Shulchan Aruch 22:6, Mishnah Berurah 25. Refer to  Elya Rabbah 10, Shulchan Aruch Harav 6, Aruch Hashulchan 15, Orchos Rabbeinu 3:page 210:21. Refer to Shevet Halevi 8:42:2.

[33] Chai Adom 32:33.

[34] Kitzur Shulchan Aruch 22:6, Chai Adom 32:33, Lekutei Maharich 1:page 174 (new), Mishnah Berurah 25. Refer to Shevet Halevi 8:42:4-6. If the bal bris, mohel or sandek daven for the amud then the tzibbur does not say tachnun even at mincha (Minchas Yitzchok 8:29:3).

[35] Rivevos Ephraim 8:485:4.

[36] Mishnah Berurah 22, Aruch Hashulchan 16.

[37] Elya Rabbah 10. Refer to Shulchan Hatohar 131:15.

[38] Aruch Hashulchan 16, Nemukei Orach Chaim 131:page 70, Yesodo Yeshurun 2:page 82. This leniency does not apply to a chosson (Nemukei Orach Chaim ibid).

[39] Nemukei Oracha Chaim ibid.

[40] 1:page 173 (new).

[41] Refer to Terumas Hadeshen Pesukim 81, Shulchan Aruch Harav 6, Darchei Chaim V’sholom 192:page 72, Yalkut Yosef 131:27, Halacha Berurah 131:30, Halichos Shlomo Tefillah 11:footnote 4.  See Shulchan Hatohar 131:12:footnote 22. Refer to Eishel Avraham Butchatch 131.

[42] Birchei Yosef 4, Lekutei Maharich 1:pages 173-174.

[43] Emes L’Yaakov 131:footnote 168.

[44] Teshuvos V’hanhugos 5:51.

[45] Teshuvos V’hanhugos 1:135, 5:51.

[46] Shulchan Hatohar 131:14, Halichos Shlomo Tefillah 11:footnote 8, Betzel Hachuchma 4:146, Yabea Omer O.C. 3:11,  Ishei Yisroel page 769:224 quoting the opinion of Harav Chaim Kanievesky Shlita. Refer to Kaf Hachaim 77. Refer to Birchei Yosef 131:4, Shiurei Beracha 4, Yabea Omer O.C. 3:11:5.

[47] Halichos Shlomo Tefillah 11:footnote 8.

[48] Shulchan Aruch 131:5.

[49] Yalkut Yosef 131:30.

[50] Minchas Yitzchok 8:11. Refer to Halacha Berurah 131:38, Halichos Chaim 1:page 53:139, Pidyon Haben Kehilchoso 8:footnote 17.

[51] Yabea Omer O.C. 4:14, O.C. 6:23:2. Yalkut Yosef 131:24, Rivevos Ephraim 8:531.

[52] Otzer Taamei Haminhagim 1:page 94:14.

[53] Ketzos Hashulchan 24:badi 19, Tzitz Eliezer 11:17, 18:33:4, Halichos Shlomo Tefillah 11:9 9 (only if mincha is davened at the hall), Oz Nedberu 11:48:page 129, Yaskil Avdi O.C. 4:11:2, Halichos Chaim 1:page 55:145.

[54] Tzitz Eliezer ibid. Refer to Yechaveh Daas 2:15 who argues.

[55] Refer to Yalkut Yosef 131:34.

[56] Rivevos Ephraim 5:80:3.

[57] Shulchan Aruch 131:3, Taz 8, Be’er Heitv 9, Pri Megadim M.Z. 8, Levush 3, Elya Rabbah 8, Shulchan Aruch Harav 4, Birchei Yosef 2, Kesher Gadol 19:11, Yufei Leleiv 10, Ben Ish Chai Ki Sisa 1:8, Shulchan Hatohar (Karmarna) 232:5, Mishnah Berurah 16, Aruch Hashulchan 11, Yechaveh Daas 6:7, Halacha Berurah 131:16:page 23 in depth. (In regard to Selichos at night refer to Magen Avraham 9, Elya Rabbah 8, Aruch Ha’shulchan 11, Kaf Ha’chaim 51, 52) The Tur 237 quotes some who had the custom to recite tachnun at maariv, however, this is not the custom (Bach, Darchei Moshe 2, see Da’as Torah 131:3).

[58] Taz 8, Be’er Heitiv 9, Shulchan Aruch Harav 4, Mishnah Berurah 17, Aruch Hashulchan 11, Kaf Hachaim 51, Rivevos Ephraim 6:pages 69-70.

[59] Yechaveh Da’as 6:7, Ohr L’tzyion 2:9:3:footnote 3, Halacha Berurah 131:25. Harav Moshe Feinstein zt”l maintained one has until eight minutes after shekia to recite tachnun (Divrei Chachumim 16:203). See Shulchan Hatohar 131:22, 232:5, Halichos Shlomo Tefillah 13:4:footnote 6, Ve’aleihu Lo Yeibol 1:page 298, Tefillah K’hilchoso 18:footnote 64 quoting the opinion of Harav Elyashiv zt”l.

[60] Magen Avraham 9, Elya Rabbah 8, Shulchan Aruch Harav 4, Mishnah Berurah 17, Aruch Hashulchan 11, Kaf Hachaim 51.

[61] Divrei Torah 3:83, Nemukei Orach Chaim 131:3, Darchei Chaim V’sholom 323:page 97, Yabea Omer O.C. 3:12:3:page 31, Shraga Hameir 3:46.

[62] Harav Yisroel Belsky Shlita, see Teshuvos V’hanhugos 1:134, 3:53, 3:56, Chai Ha’Levi 2:15:4, Be’er Sarim 6:14:1, Shemiras Haguf V’hanefesh 80:footnote 2, Minhag Yisroel Torah 131:page 224. If you have the custom not to say tachnun at mincha, and you are in a shul that does, say it with them (Shraga Hameir 3:46). Some say the reason why no tachnun is ever recited at mincha is because tachnun needs great concentration and this is hard to accomplish at mincha because it is in middle of the day and everyone’s mind is busy with other things (Zivchei Tzedek 3:9, Teshuvos V’hanhugos 1:134, 3:53). Refer to Avodas Ephraim 1:pages 262-263.

[63] Harav Yisroel Belsky Shlita, see Ishei Yisroel 25:footnote 46, Ve’aleihu Lo Yeibol 1:page 95:103, Avodas Ephraim 1:pages 260-261.

[64] Nemukei Orach Chaim 131, Minhag Yisroel Torah 131:paes 224-225.

[65] Refer to Shulchan Haohar 131:17, Yabea Omer O.C. 4:13, Darchei Chaim V’Shalom 192, Piskei Teshuvos 2:page 67 footnote 142. Refer to Yoma Tova L’rabanan pages 262.-264, Chai Moshe 2:page 48.

[66] Tzitz Eliezer 11:17:6, Pri Hasada 3:182, V’yivorech Dovid 1:24:page 126 quoting the opinion of Harav Chaim Kanievesky Shlita.

[67] Pri Hasadeh 3:182, see Shulchan Hatohar 131:17, Halacha Berurah 131:35, Avodas Ephraim 1:pages 315-322, Shevet Ha’kehusi 4:45.

[68] 122a “Tulsa.” Refer to Meshmeres Shalom 12:4, Avodas Ephraim 2:pages 510-515 on why some have the custom not to recite tachnun on a yartzeit of a tzaddik. Some say a yartzeit is like a chasuna (ibid). See Kaf Ha’chaim 580:24 who brings that the day of a yartzeit of a tzaddik is a day to fast not a regel. Refer to Shem Aryeh O.C. 14.

[69] Meshmeres Shalom ibid, Ketzos Hashulchan 24:badi 19.

[70] As heard from Harav Yisroel Belsky Shlita, see Avodas Ephraim 2:page 483.

[71] Lekutei Sichos 1:page 175, Nemukei Orach Chaim 131, Sharei Halacha U’Minhag 1:page 175, Ketzos Ha’shulchan 24:badi 19, Yalkut Yosef 131:33, Vayivorech Dovid 1:24, Nishmas Yisroel 2:37:29 Minhag Yisroel Torah 131:page 168, Chai Ha’Levi 2:15:4, Shearim Metzuynaim Behalacha 22:1, Be’er Sarim 6:14:2. If a chazzon recited kaddish after mincha by mistake refer to Dinim V’hanhugos Chazzon Ish 8:6, Lehoros Nosson 6:7, Orchos Rabbeinu 3:page 225:29.

[72] Divrei Torah 3:46, Nemukei Orach Chaim 131:page 72, Minhag Yisroel Torah 131:pages 227-228.

[73] Divrei Torah 3:83.

[74] Refer to Yabea Omer O.C. 3:11:9. Most Chassidisha shuls do not say tachnun on the yartzeit of the Noam Elimelech, and Harav Mendel M’Riminov, because of their shleimos (Otzer Chaim 77, Darchei Chaim V’Sholom 193, Nishmas Yisroel 2:37:29, Minhagei Mahariv 91, Avodas Ephraim  2:page 360). The same is true for Moshe Rabbeinu’s yartzeit (Avodas Ephraim 2:pages 322-323).

[75] Harav Yisroel Belsky Shlita, see Tefillah K’hilchoso 15:18:footnote 37 quoting the opinions of Harav Moshe Feinstein zt”l and Harav Elyashiv zt”l, Ohr L’tzyion 2:9:2:footnote 2, Ishei Yisroel 25:footnote 46 quoting this as being the opinion of Harav Chaim Kanievesky Shlita, Sharei Halacha U’Minhag 1:page 175, Rivevos Ephraim 2:46:2, Divrei Chachumim page 45:footnote 91, Hatefilla V’hilchoseha page 408, Ohr L’tzyion 2:9:2, Nishmas Yisroel 2:37:29, Siach Tefillah (Sefer Zichoron) page 688:4. Refer to Kinyan Torah 5:12, Bais Boruch 32:191 Halichos Shlomo Tefillah 13:5:footnote 7, who say one should not recite tachnun in the above situation. 

[76] Shulchan Hatohar 131:23, Otzer Ha’chaim pages 70-71, Ohelecha B’amisecha page 119:69, Minhag Yisroel Torah 131:page 228, Avodas Ephraim 1:pages 328-330.

[77] Refer to Meseches Berochos 28b.

[78] Otzer Taamei Haminhagim 1:page 95:16.

[79] Some have the custom not to eat legumes (kitniyos) on the days in which tachnun is not said (Magen Avraham 14, Be’er Heitiv 17, Lekutei Maharich 1:page 174 (new), Kaf Hachaim 131:94).

[80] Rambam Hilchos Tefillah 5:15, Levush 267:1, Mishnah Berurah 1, Biur Halacha “ein.”

[81] Lekutei Maharich 2:page 305 (new), Minhag Yisroel Torah 131:pages 225-226, Vi’hiy B’nsoa pages 70-71.

[82] Ishei Yisroel 25:footnote 57.

[83] Shulchan Hatohar  131:26.

[84] Shibuley Haleket 30.

[85] Halacha Berurah 131:45.

[86] Rambam Hilchos Tefillah 5:15, Bais Yosef 131, Shulchan Aruch 6, Aruch Ha’shulchan 12.

[87] Shibuley Haleket 30, Bais Yosef 131, Gra.

[88] Rambam Hilchos Tefillah 5:15, Shibuley Haleket 30, Bais Yosef 131.

[89] Rama ibid, Aruch Ha’shulchan 12, Minhag Yisroel Torah 131:page 223.

[90] Aruch Ha’shulchan 12. Refer to Emes L’Yaakov 131:6.

[91] Shibuley Haleket 30, Rama ibid, Aruch Ha’shulchan 12, Shulchan Aruch 604:2.

[92] Mishnah Berurah 604:3.

[93] Shulchan Aruch 131:7, Aruch Hashulchan 12, Lekutei Maharich 1:page 174 (new). Refer to Sharei Teshuva 131:19 regarding omitting tachnun the whole month of Cheshvan since it is mostly Yomim Tovim, see Aruch Hashulchan 12, Lekutei Maharich 1:page 174 (new). Others did not recite tachnun on the seventeenth day of Cheshvan (Darchei Chaim V’Sholom page 71:191).

[94] Bais Yosef 131, Gra.

[95] Otzer Taamei Haminhagim 1:page 92.

[96] Tashbatz 2:248, Eishel Avraham Butchatch 131.

[97] Rambam Hilchos Tefillah 5:15, Bais Yosef 131, Shulchan Aruch 131:6, Aruch Ha’shulchan 12. Some did not recite tachnun a day before and a day after Chanukah (Darchei Chaim V’Sholom page 71:191).

[98] Shibuley Haleket 30, Bais Yosef 131, Lekutei Maharich 1:page 174 (new).

[99] Bais Yosef 131, Shulchan Aruch 6, Aruch Hashulchan 12. Some did not recite tachnun a day before and a day after Tu B’shevat (Darchei Chaim V’Sholom page 71:191).

[100] Bais Yosef 131, Magen Avraham 16, Mishnah Brurah 31, Lekutei Maharich 1:page 174 (new).

[101] Rambam Hilchos Tefillah 5:15, Shulchan Aruch 697:1, Mishnah Berurah 131:33, Aruch Hashulchan 12, Lekutei Maharich 1:page 174 (new). Some have the custom not to recite tachnun from Rosh Chodesh Adar until after Purim (excluding Taanis Esther) (Shulchan Hatohar 131:28).

[102] Mishnah Berurah 33.

[103] Shibuley Haleket 30, Shulchan Aruch 131:7,  429:2, Tashbatz 2:248, Mishnah Berurah 429:7, Shulchan Hatohar 131:18, Aruch Ha’shulchan 12, Minhag Yisroel Torah 131:page 222.

[104] Shulchan Hatohar 131:20.

[105] Aruch Hashulchan 131:12. Some say there is no reason to list it since it is mentioned in the Torah (Mor V’oholos mamer berochos v’hodos 39:page 37) .

[106] Sharei Hamoadim page 275, Ben Pesach L’Shavuos pages 203-204. Refer to Peas Sudcha 2:43.

[107] Refer to Pri Chadash 131:7, Sharei Teshuva 131:19, Eishel Avraham Butchatch 131, Siddur Yaavetz 2:page 103:21, Mor V’oholos mamer berochos v’hodos 39:page 37, Shulchan Hatohar 131:18, Da’as Torah 131:7, Sharei Ephraim 10:27, Otzer Dinim U’minhagim Iyar page 14, Divrei Yatziv O.C. 75, Darchei Chaim V’Sholom page 71:191, Nemukei Orach Chaim 131:page 71, Lekutei Maharich 1:page 174 (new), Kaf Hachaim 131:98, Tefillah K’hilchoso 15:footnote 34, Avodas Ephraim 2:pages 415-429, Birurei Chaim 3:page 941:footnote 19, Yalkut Yosef 131:36 page 435, Halichos Shlomo Tefillah 11:9,  Halacha Berurah 131:45:page 48, Shulchan Hatohar 131:18, see Natei Gavriel Pesach 3:page 325:footnote 3 who quotes from the Chazzon Ish zt”l who did recite tachnun (also quoted in Dinim V’hanhugos of the Chazzon Ish 4:37, Orchos Rabbeinu 1:page 68:11, Rivevos Ephraim 1:339, see Pri Megadim 131 M.Z. 15). Refer to Moadim L’Simcha 6:page 96.

[108] Natei Gavriel Pesach 3:page 325.

[109] Rivevos Ephraim 6:258, Ben Pesach L’Shavuos pages 203-204, Halichos Shlomo Moadim 2:page 264:20:footnote 29, Rivevos V’yovlovs 2:pages 255-256, Ishei Yisroel 25:18:footnote 70.

[110] Darchei Chaim V’Sholom page 71:191,  Nemukei Orach Chaim 131, Shar Yissochor page 91.

[111] Machzik Beracha 131:5 (custom in Eretz Yisroel), Sharei Hamoadim page 276, Mikadesh Yisroel 101:2, Rivevos Ephraim 6:258:page 293,  see Sharei Teshuva 131:19.

[112] Mor V’oholos mamer berochos v’hodos 39:page 37, Taamei Haminhagim page 282:footnote 2, Sharei Yissochor page 88, Lekutei Maharich 1:page 174 (new), 3:page 572 (new).

[113] Refer to Darchei Chaim V’sholom page 71:191, Nemukei Orach Chaim 131:page 71, Lekutei Maharich 3:page 572 (new).

[114] Rama 131:6, Shulchan Hatohar 131:18, Kitzur Shulchan Aruch 120:6, Aruch Ha’shulchan 12, Lekutei Maharich 1:page 174 (new).

[115] Gra 131, see Magen Avraham 17.

[116] Rama 131:7, 494:3, Aruch Hashulchan 12.

[117] Refer to Machtzis Hashekel 131 who says this is really only five days after Shavuos.

[118] Magen Avraham 18, Darchei Chaim V’sholom page 71:191, Mishnah Berurah 36, Shulchan Hatohar 131:19, Aruch Ha’shulchan 12, Kaf Hachaim 107. Refer to Sharei Teshuva 131:19 regarding the custom of some to refrain from tachnun until the thirteenth of Sivan.

[119] Rambam Hilchos Chagigah 1:7, Magen Avraham 18, Mishnah Berurah 36, Aruch Hashulchan 12.

[120] Shulchan Aruch 131:7, 559:4, Chai Adom 135:21, Aruch Hashulchan 131:12. Some say no tachnun is said from Rosh Chodesh Av until the tenth of Av (Refer to Shulchan Hatohar 131:21:badi 35).

[121] Meseches Moed Kotton 15b. Refer to Shulchan Aruch 559:4, Chai Adom 135:21, Mishnah Berurah 17.

[122] Bais Yosef 131.

[123] Bais Yosef 131, Shulchan Aruch 6, Aruch Hashulchan 12.

[124] Magen Avraham 15, Mishnah Berurah 30, Lekutei Maharich 1:page 174 (new). Refer to Shibuley Haleket 30.

[125] Mishnah Berurah 32, 33, 35, Aruch Hashulchan 12. Refer to Halacha Berurah 131:46 in great depth.

[126] Lekutei Maharich ibid, Minhag Yisroel Torah 131:page 225.

[127] Halichos Chaim 1:page 54:141. Refer to Orchos Rabbeinu 3:page 225:29.

[128] Halichos Shlomo Tefillah 11:2:footnote 5. See Lehoros Nosson 6:7.

[129] Yalkut Yosef 131:39.


  1. I guess he assumes that since this is called the yeshiva world news, and generally people in the yeshiva world do say tachnun on those days, that he doesn’t have to discuss those days