Tachanun on a Tzaddik's Yartzheit
In some communities they don’t say Tachanun on the Yartzheit of Tzaddikim. Chabad custom is that we do recite Tachanun on the Yartzheit of our Rebbeim. What is the basis of not reciting Tachanun on a Yartzheit of a Tzaddik and why do Chabad say Tachanun?
Sources for the custom
This custom is generally followed in Chassidic circles on the Yartzheit of a Rebbe. The reason is because the Tzaddik’s Neshama has an Aliyah on the day of the Yartzheit.
Proof for this practice is brought from a Rashi on Yevamos 122a. Rashi quotes the Geonim that the days referred to asריגלא דאמוראים are “the day on which a great man passes away which is established in his honour. Each year when this day arrives, the Talmidei Chachamim gather from around to visit his gravesite”. Since this is referred to as ריגלא - a festival - we see that the day of the passing of a Tzaddik is like a Yomtov when Tachanun is not recited[1].
Others explain that the basis for this custom is from the Zohar[2]. On the day of his passing, Rabbi Shimon bar Yochai instructs his Talmidim to celebrate and rejoice on this day since it is his day of joy. As his bed was miraculously carried to burial, a heavenly voice announced “come and gather for the Hillulah of Rabbi Shimon.” The word Hillulah means a wedding. From this we see that the day of the passing of a Tzaddik is a joyous day, akin to a wedding. Just as Tachanun is not recited on the day of a wedding, it is not recited on the Yartzheit of a Tzaddik.
Opposition to the custom
But what does this practically mean? Every day of the year is certain to be the Yartzheit of a particular Tzaddik in history! Should we never recite Tachanun?
Following this logic, many Poskim vehemently challenged this practice.
In Teshuvos Yabia Omer[3], Rav Ovadiah Yosef writes very strongly against this custom. He observes that on the contrary, the day of the
passing of a Tzaddik is a sad day; a day of rebuke and a day of fasting[4].
He adds that if one is in a Shule where Tachanun is not recited on the Yartzheit of a Tzaddik and he cannot protest and change the practice, he should recite Tachanun on his own. He needn't be concerned for eitherיוהרא (arrogant piety) or לא תתגודדו (separateness created through observing a different custom to those around him). Rav Moshe Feinstein issued a similar ruling.
The Minchas Elozor of Munkatch[5] similarly writes that by following this custom one would never recite Tachanun, since among the thousands of Tzaddikim throughout history every day would be a Yartzheit of a Tzaddik. Indeed, there are calendars printed which list the names of Tzaddikim who passed away on each day. The entire siman of Tachanun in the Shulchan Oruch would be irrelevant.
Lag Baomer is an exception as it was also the day when the Talmidim of Rabbi Akiva stopped dying. Additionally, the Yartzheit of the Rashbi has the unique status of being called a Hillulah.
The Munkatcher writes about a Rabbi who justified being lenient in reciting Tachanun so as not to arouse accusations and Dinim against the Jewish people. On the contrary says the Munkatcher (quoting the Ariza”l): By reciting Tachanun one has the status of someone who is Modeh - who confesses to his wrongdoings and is therefore exempt from a Knas (penalty). Further, through Tachanun the sins of Klal Yisroel are forgiven.
Skipping Tachanun is not something to take lightly. Even though in Halacha Tachanun is considered a reshus (literally optional), according the Ariza”l, based on Kabbalah, Tachanun is a Chiyuv. The Munkatcher points out that Maariv is also technically only a reshus, but we would never use this as basis to skip it.
The Zohar speaks about the tremendous power of reciting Tachanun in gaining atonement. The Baal Shem Tov taught that the words ואת מעכה at the end of Parshas Vayeira is an acronym for וידוי אחר תפילה מגעת עד כסא הכבוד - confession recited after Shemoneh Esrei reaches to the Kisei Hakovod.
Limitations on the Minhag
Nonetheless, there are Poskim who do not discount the custom entirely. In answer to the question that one would never recite Tachanun, Mishmeres Shalom explains that the exemption is limited to the Tzaddik’s followers, who were subservient to his will and would spend time in the Tzaddik’s presence during his lifetime.
Similarly Rabbi Shlomo Zalman Auerbach[6] is quoted as saying that the dissatisfaction of the Poskim towards this practice does not include the followers of the Tzaddik who are connected to him - “go by his light”. This is particularly so when a Seudah is made in honour of the Yartzheit. (Other Poskim suggest that where a Siyum is made on the Yartzheit Tachanun may be skipped.)
Darkei Chaim Veshalom (Minhagei Munkatch), based on the Rashi quoted above limits the dispensation of Tachanun to the city itself where the Tzaddik is buried and people travel to his gravesite to daven there on the day of the Yartzheit. On any other Yartzheit, Tachnun should be recited.
Chabad custom
In Chabad, the minhag is that Tachanun is davka recited on the day of a Yartzheit such as Yud Shevat, the day of passing of the Frierdike Rebbe.
In a letter, dated 9th of Tammuz 5713, the Rebbe writes that he asked the Frierdike Rebbe concerning reciting Tachanun on the Yartzheit of a Tzaddik. The Rebbe’s response was: “When is there a better time to re-quest and to be answered as on these days?.”
In another letter, dated 17th of Nissan 5717, the Rebbe responds to the question what one should do if he is in a Shule which is not reciting Tachanun such as on the Yartzheit of a Tzaddik. The Rebbe responded that in general, conduct in a way that stands out as being overly pious is not favourable.
The Rebbe explains the possible reason for the deviance of custom between Chabad and other Chassidic circles: Other groups of Chassidus follow the path of צדיק באמונתו יחיה - אל תקרא י חי ה אלא י ח י ה . This means that the Tzaddik through his lofty service elevates and vitalises those who are connected to him. Accordingly, Tachanun is not recited on the Yartzheit since the Chassidim are elevated along with the Neshama of the Tzaddik.
Chabad Chassidus demands that the Chossid grow from his own efforts, not relying on the Rebbe. As such, the Aliyah of the Tzaddik’s Neshama is merely a catalyst for our personal Avodah and so Tachanun should be said.
______________________________________
[1] Mishmeres Shalom Siman 12:4
[2] Zohar Idra Zuta, Haazinu
[3] Volume 3, siman 11:9.
[4] Such as the Yartzheit of Moshe Rabbeinu 7th of Adar. See Orach Chaim siman 580 for other dates of Taanis Tzaddikim. Concerning why we rejoice on Lag Baomer but the minhag is to fast on Zayin Adar, the Rebbe explains that there is a difference between the Yartzheit of those who were connected to the dissemination of the hidden parts of Torah such as the Rashb”i, and those connected to the revealed aspects of Torah.
[5] Nimukei Orach Chaim 131
[6] Halichos Shlomo 131
Sources for the custom
This custom is generally followed in Chassidic circles on the Yartzheit of a Rebbe. The reason is because the Tzaddik’s Neshama has an Aliyah on the day of the Yartzheit.
Proof for this practice is brought from a Rashi on Yevamos 122a. Rashi quotes the Geonim that the days referred to asריגלא דאמוראים are “the day on which a great man passes away which is established in his honour. Each year when this day arrives, the Talmidei Chachamim gather from around to visit his gravesite”. Since this is referred to as ריגלא - a festival - we see that the day of the passing of a Tzaddik is like a Yomtov when Tachanun is not recited[1].
Others explain that the basis for this custom is from the Zohar[2]. On the day of his passing, Rabbi Shimon bar Yochai instructs his Talmidim to celebrate and rejoice on this day since it is his day of joy. As his bed was miraculously carried to burial, a heavenly voice announced “come and gather for the Hillulah of Rabbi Shimon.” The word Hillulah means a wedding. From this we see that the day of the passing of a Tzaddik is a joyous day, akin to a wedding. Just as Tachanun is not recited on the day of a wedding, it is not recited on the Yartzheit of a Tzaddik.
Opposition to the custom
But what does this practically mean? Every day of the year is certain to be the Yartzheit of a particular Tzaddik in history! Should we never recite Tachanun?
Following this logic, many Poskim vehemently challenged this practice.
In Teshuvos Yabia Omer[3], Rav Ovadiah Yosef writes very strongly against this custom. He observes that on the contrary, the day of the
passing of a Tzaddik is a sad day; a day of rebuke and a day of fasting[4].
He adds that if one is in a Shule where Tachanun is not recited on the Yartzheit of a Tzaddik and he cannot protest and change the practice, he should recite Tachanun on his own. He needn't be concerned for eitherיוהרא (arrogant piety) or לא תתגודדו (separateness created through observing a different custom to those around him). Rav Moshe Feinstein issued a similar ruling.
The Minchas Elozor of Munkatch[5] similarly writes that by following this custom one would never recite Tachanun, since among the thousands of Tzaddikim throughout history every day would be a Yartzheit of a Tzaddik. Indeed, there are calendars printed which list the names of Tzaddikim who passed away on each day. The entire siman of Tachanun in the Shulchan Oruch would be irrelevant.
Lag Baomer is an exception as it was also the day when the Talmidim of Rabbi Akiva stopped dying. Additionally, the Yartzheit of the Rashbi has the unique status of being called a Hillulah.
The Munkatcher writes about a Rabbi who justified being lenient in reciting Tachanun so as not to arouse accusations and Dinim against the Jewish people. On the contrary says the Munkatcher (quoting the Ariza”l): By reciting Tachanun one has the status of someone who is Modeh - who confesses to his wrongdoings and is therefore exempt from a Knas (penalty). Further, through Tachanun the sins of Klal Yisroel are forgiven.
Skipping Tachanun is not something to take lightly. Even though in Halacha Tachanun is considered a reshus (literally optional), according the Ariza”l, based on Kabbalah, Tachanun is a Chiyuv. The Munkatcher points out that Maariv is also technically only a reshus, but we would never use this as basis to skip it.
The Zohar speaks about the tremendous power of reciting Tachanun in gaining atonement. The Baal Shem Tov taught that the words ואת מעכה at the end of Parshas Vayeira is an acronym for וידוי אחר תפילה מגעת עד כסא הכבוד - confession recited after Shemoneh Esrei reaches to the Kisei Hakovod.
Limitations on the Minhag
Nonetheless, there are Poskim who do not discount the custom entirely. In answer to the question that one would never recite Tachanun, Mishmeres Shalom explains that the exemption is limited to the Tzaddik’s followers, who were subservient to his will and would spend time in the Tzaddik’s presence during his lifetime.
Similarly Rabbi Shlomo Zalman Auerbach[6] is quoted as saying that the dissatisfaction of the Poskim towards this practice does not include the followers of the Tzaddik who are connected to him - “go by his light”. This is particularly so when a Seudah is made in honour of the Yartzheit. (Other Poskim suggest that where a Siyum is made on the Yartzheit Tachanun may be skipped.)
Darkei Chaim Veshalom (Minhagei Munkatch), based on the Rashi quoted above limits the dispensation of Tachanun to the city itself where the Tzaddik is buried and people travel to his gravesite to daven there on the day of the Yartzheit. On any other Yartzheit, Tachnun should be recited.
Chabad custom
In Chabad, the minhag is that Tachanun is davka recited on the day of a Yartzheit such as Yud Shevat, the day of passing of the Frierdike Rebbe.
In a letter, dated 9th of Tammuz 5713, the Rebbe writes that he asked the Frierdike Rebbe concerning reciting Tachanun on the Yartzheit of a Tzaddik. The Rebbe’s response was: “When is there a better time to re-quest and to be answered as on these days?.”
In another letter, dated 17th of Nissan 5717, the Rebbe responds to the question what one should do if he is in a Shule which is not reciting Tachanun such as on the Yartzheit of a Tzaddik. The Rebbe responded that in general, conduct in a way that stands out as being overly pious is not favourable.
The Rebbe explains the possible reason for the deviance of custom between Chabad and other Chassidic circles: Other groups of Chassidus follow the path of צדיק באמונתו יחיה - אל תקרא י חי ה אלא י ח י ה . This means that the Tzaddik through his lofty service elevates and vitalises those who are connected to him. Accordingly, Tachanun is not recited on the Yartzheit since the Chassidim are elevated along with the Neshama of the Tzaddik.
Chabad Chassidus demands that the Chossid grow from his own efforts, not relying on the Rebbe. As such, the Aliyah of the Tzaddik’s Neshama is merely a catalyst for our personal Avodah and so Tachanun should be said.
______________________________________
[1] Mishmeres Shalom Siman 12:4
[2] Zohar Idra Zuta, Haazinu
[3] Volume 3, siman 11:9.
[4] Such as the Yartzheit of Moshe Rabbeinu 7th of Adar. See Orach Chaim siman 580 for other dates of Taanis Tzaddikim. Concerning why we rejoice on Lag Baomer but the minhag is to fast on Zayin Adar, the Rebbe explains that there is a difference between the Yartzheit of those who were connected to the dissemination of the hidden parts of Torah such as the Rashb”i, and those connected to the revealed aspects of Torah.
[5] Nimukei Orach Chaim 131
[6] Halichos Shlomo 131