The Significance of Tachanun
Rabbi Kaganoff
The Significance of Tachanun
By Rabbi Yirmiyohu Kaganoff
Why is tachanun such an important part of davening?
According to the Zohar,[1] the level of kapparah (atonement) achieved through the sincere recital of tachanun cannot be accomplished any other way in this world. Talmudic sources teach that a tearfully recited tachanun can accomplish more than any other prayer.[2]
The Rambam writes that the most important aspect of tachanun is to make personal requests.[3] He states pointedly that there is no limit to the number of personal requests one may make.
Although the importance of tachanun is both underestimated and not duly appreciated by many, this should certainly not be the case. Tachanun is actually based on Moshe Rabbeinu’s successful entreating of Hashem on Har Sinai to spare Klal Yisrael from punishment after their grievous sins:[4] Va’esnapal lifnei Hashem, “And I threw myself down in prayer before G-d.”[5]
When do we recite tachanun?
After completing shemoneh esrei, which is recited standing, the supplicant continues the mitzvah of tefillah by reciting the tachanun in a manner reminiscent of prostration.[6] Thus, tachanun should be viewed and treated as a continuation of the shemoneh esrei.[7]
Total submission
In earlier days, tachanun was said with one’s face pressed to the ground and one’s body stretched out in total submission to Hashem.[8] In the time of the Gemara, people bowed without prostrating themselves totally, or by prostrating themselves while tilting a bit on their side.[9] This was done to avoid violating the prohibition against prostrating oneself on a stone surface, which is derived from the pasuk, “You may not place a stone (even maskis) for bowing upon it in your Land.”[10] This prohibition is violated only by prostrating oneself on a stone with one’s hands and legs completely stretched out.
Today, the accepted custom is that we do not prostrate ourselves, except on Yom Kippur (and some have the custom also on Rosh Hashanah), and, when doing so, we place cloth or paper beneath ourselves, to avoid any shaylah.[11] Similarly, we do not bow fully when reciting tachanun. The Ashkenazic custom is to recite tachanun sitting, while resting one’s head on the arm as a reminiscence of bowing. This is called nefilas apayim or “falling tachanun.” The custom among Sefardim is to sit while reciting tachanun, but not to place the head down. I will soon explain the halachic reasons for both practices.
Interrupting between shemoneh esrei and tachanun
Conversing between shemoneh esrei and tachanun weakens the effectiveness of the tachanun.[12] Therefore, the Shulchan Aruch rules that one should not converse between tefillah and tachanun. Some contend that only a lengthy conversation disturbs the efficacy of the tachanun, but not a short interruption,[13] whereas others rule that any interruption at all undermines the value of the tachanun.[14]
The Magen Avraham rules that one may recite tachanun in a place different from where one davened shemoneh esrei, and this is not considered an interruption.
Interrupting during tachanun
One should not interrupt during the recital of tachanun except to answer Borchu and the significant responses of Kedusha and Kaddish.[15]
May tachanun be said standing?
The early authorities dispute whether tachanun may be said standing, some contending that it is even preferable to recite tachanun by bowing in a standing position. Others contend that it is better to sit for tachanun; this completely avoids the problem of even maskis, since it is impossible to prostrate oneself completely from a sitting position.[16] The accepted custom is to recite tachanun while sitting.[17] The Shulchan Aruch rules that one should recite tachanun only in a sitting position.[18] Under extenuating circumstances, one may recite it while standing.[19]
What about the chazzan?
Tachanun is the only part of davening where the chazzan does not stand. Since the entire purpose of the tachanun is to recite a prayer while one is bowing, the chazzan also “falls tachanun.”
What prayer is recited for tachanun?
Whereas Ashkenazim recite Chapter 6 of Tehillim while “falling tachanun,” Sefardim recite Chapter 25 of Tehillim as tachanun, and recite it in a regular sitting position.
Why do Ashkenazim (including "nusach Sefard") "fall tachanun," whereas Sefardim (Edot Hamizrach) do not? And, why do Ashkenazim and Sefardim recite different chapters of Tehillim for tachanun?
In actuality, these differing practices are based on the same source. According to the Zohar, the sincere recital of Chapter 25 of Tehillim accomplishes a tremendous level of atonement, and repairs other spiritual shortcomings. However, reciting it insincerely and without proper intent can cause tremendous damage.[20] To avoid the harm that may be incurred should tachanun not be said properly, both Ashkenazim and Sefardim say tachanun differently from the procedure described by the Zohar. Ashkenazim recite Chapter 6 of Tehillim rather than Chapter 25,[21] while Sefardim recite Chapter 25 as stated in Zohar, but do not place their heads down in a bowing position. The Sefardic practice is never to do nefillas apayim when reciting tachanun, due to the eventuality that one may not have the proper kavanos.[22]
On which side do we lean?
The early authorities dispute whether it is preferable to lean on the left side or on the right side during tachanun. Some contend that it is better to lean on the left side, because in earlier times, wealthy people used to lean on that side (compare the mitzvah of heseibah, reclining, at the Pesach Seder). By leaning on the left side, we demonstrate the subjugation of our “wealthier” side to Hashem.[23]
A second reason cited is that the Shechinah is opposite one’s right side. Therefore when leaning on the left side, one faces the Shechinah.[24]
Others contend that one should always lean on the right side, and we should fall tachanun on the side of the Shechinah rather than facing it.[25]
The most common, but not exclusive, Ashkenazic practice is to lean on the left side when not wearing tefillin, and on the right side when wearing tefillin, so as not to lean on the tefillin.[26]A left-handed person should always recite tachanun while leaning on his left side.[27]
Why do we stand up in the middle of the pasuk "Va'anachnu lo neida"?
The first three words of this pasuk are recited sitting, and then, we stand up to complete the prayer. In addition, we say the first five words of this prayer aloud. Why do we follow these unusual practices?
This practice is observed in order to emphasize our having attempted to pray in several different positions. We davened shemoneh esrei while standing, tachanun while bowing, and other prayers while sitting. Finally, we exclaim, va’anachnu lo neida, “We do not know!” We have tried every method of prayer that we can think of, and we are unaware of any other possibilities.[28]
Tachanun recited with the community
Tachanun should, preferably, be said together with a minyan.[29] Therefore, someone in an Ashkenazi shul who finished Vehu Rachum before the tzibur should wait in order to begin tachanun together with them.[30] Similarly, if davening with a mincha minyan that did not recite the full repetition of shemoneh esrei (sometimes called heicha kedusha), one should wait to say tachanun together with a minyan. (Please note that I am not advocating that a minyan daven with a heicha kedusha. I am personally opposed to this practice, except for extenuating circumstances.)
Is it more important to say tachanun sitting or to recite it together with the minyan?
This question manifests itself in two cases.
(1) Someone is davening shemoneh esrei immediately behind me, making it halachically impossible for me to sit down for tachanun, since it is forbidden to sit down in front of someone who is davening shemoneh esrei.
(2) Someone who completed the shemoneh esrei is required to wait for a few seconds (the time it takes to walk four amos) in his place after backing up. Therefore, someone who has just finished the quiet shemoneh esrei when the tzibur is beginning to say tachanun needs to wait a few seconds before he can “fall tachanun.” What is the optimal means of reconciling this with the obligation to recite tachanun with the tzibur?
The poskim dispute which way is best to deal with this predicament. Some contend that one should begin tachanun immediately, while still standing,[31] whereas others contend that it is better to wait and recite tachanun while sitting.[32]
Incidentally, the chazzan may sit down immediately and begin tachanun without waiting for the regulation few seconds and walking back three steps. He should just leave the amud and sit down immediately for tachanun.[33]
Conclusion
It is essential to appreciate that tachanun is a time when one can include personal tefillos and sincerely beg Hashem for whatever we lack. May He speedily answer all our prayers for good!
[1] End of Bamidbar, quoted by Beis Yosef, Orach Chayim 131.
[2] See Bava Metzia 59b.
[3] Hilchos Tefillah 5:13.
[4] Tur, Orach Chayim 131.
[5] Devarim 9:18, 25.
[6] See Rambam, Hilchos Tefillah 5:1, 13.
[7] Levush, Orach Chayim 131:1.
[8] Megillah 22b; Rambam, Hilchos Tefillah 5:13-14; Tur, Orach Chayim 131; see Bach.
[9] Megillah 22b.
[10] Vayikra 26:1.
[11] See Shu't Rivash #412 and commentaries on Tur 131.
[12] Bava Metzia 59b, as explained by the Shibbolei Haleket #30 and the Beis Yosef, Orach Chayim 131; Levush, Orach Chayim 131.
[13] Magen Avraham 131:1.
[14] Aruch Hashulchan 131:3; Kaf Hachayim 131:1-3, quoting Zohar and Ari.
[15] Shaarei Teshuvah 131:1.
[16] Shu't Rivash #412.
[17] Beis Yosef 131, quoting the mekubalim.
[18] Shulchan Aruch, Orach Chayim 131:2.
[19] Mishnah Berurah 131:10.
[20] Zohar, end of parshas Bamidbar, quoted by Beis Yosef.
[21] Magen Avraham 131:5.
[22] Ben Ish Chai, 1: Ki Sissa; Yalkut Yosef, Orach Chayim 131: 16.
[23] Shibbolei Haleket #30, quoting Rav Hai Gaon.
[24] Shibbolei Haleket, quoting his brother, R’ Binyamin.
[25] Rakanati, quoted by Magen Avraham; Rema, quoting yesh omrim.
[26] Darchei Moshe and Rema comments on Shulchan Aruch.
[27] See Pri Megadim, Mishbetzos Zahav 131:2.
[28] Shelah, quoted by Magen Avraham 131:4.
[29] Rambam; Tur.
[30] Be’er Heiteiv 134:1.
[31] Mishnah Berurah 131:10.
[32] Magen Avraham 131:5.
[33] Mishnah Berurah 104:9.