## Kitzur Shulchan Arukh Siman 221

###### Kitzur Shulchan Arukh 221:1
[Kitzur Shulchan Arukh 221:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/221:1)

מִצְוָה לְהִתְעַנּוֹת בְּכָל שָׁנָה יוֹם שֶׁמֵּת בּוֹ אָבִיו אוֹ אִמּוֹ, כְּדֵי לְהִתְעוֹרֵר לִתְשׁוּבָה, לְפַשְׁפֵּשׁ בְּמַעֲשָׂיו בְּאוֹתוֹ הַיוֹם וּלְהִתְחָרֵט עֲלֵיהֶם, וְעַל יְדֵי זֶה יְזַכֶּה אֶת אָבִיו וְאִמּוֹ שֶׁיִתְעַלוּ בְגַן עֵדֶן. וְלָעֶרֶב בִּתְפִלַת הַמִּנְחָה, אוֹמֵר עֲנֵנוּ כְּמוֹ בְּכָל תַּעֲנִית יָחִיד. אִם הִתְעַנָּה פַּעַם אַחַת, מִסְּתָמָא הָיְתָה דַעְתּוֹ לְהִתְעַנּוֹת כָּל יָמָיו. וְאִם כֵּן הֲרֵי הוּא עָלָיו כְּמוֹ נֶדֶר, שֶׁהוּא מִן הַתּוֹרָה, וְצָרִיךְ לְהִתְעַנּוֹת לְעוֹלָם. וּכְשֶׁהוּא חוֹלֶה אוֹ שֶׁהוּא בְּעִנְיָן אַחֵר שֶׁהוּא צָרִיךְ לֶאֱכוֹל, צָרִיךְ הַתָּרָה. וְאִם פֵּרַשׁ שֶׁאֵינוֹ מְקַבֵּל עָלָיו בְּנֶדֶר, אֵינוֹ צָרִיךְ הַתָּרָה. נוֹהֲגִין לְהַדְלִיק נֵר יָארְצַייט (וְעַיֵּן לְעֵיל סִימָן צ וְסִימָן צח סוֹף סָעִיף א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is a *Mitzvah* to fast, every year, on the anniversary of the death of one's father or mother, as an inspiration to repentance, to examine his deeds on that day and lament his wrong doings. By doing this, he will bring merit to his father and mother, so that they will be exalted in *Gan Eiden*. Towards evening, in the *Shemoneh Esreh* of *Minchah*, he should say *Aneinu* (Answer us) just as on any private fast day. If a person fasted on one *Yahrzeit*, it is presumed that it was his intention to fast that day all his lifetime, and therefore it becomes like a vow, which is binding upon him as a Scriptual obligation, and he is obligated to fast on that day forever. If he becomes ill, or if he is in some other situation where he must eat, he must have his vow annulled. However, if he distinctly declared that his fasting is not an acceptance of a vow, annulment is not necessary. It is customary to light a *Yahrzeit* candle.


###### Kitzur Shulchan Arukh 221:2
[Kitzur Shulchan Arukh 221:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/221:2)

מִתְעַנִּין לְעוֹלָם בְּיוֹם הַמִּיתָה, וַאֲפִלּוּ בַּשָׁנָה הָרִאשׁוֹנָה. וַאֲפִלּוּ מֵת בְּסוֹף הַיּוֹם לְאַחַר שֶׁהִתְפַּלְּלוּ עַרְבִית, אִם עֲדַיִן הוּא יוֹם, נִקְבַע זֶה הַיּוֹם לְיָארְצַייט. אַךְ אִם הַקְבוּרָה נִמְשְׁכָה מִן הַמִּיתָה אֵיזֶה יָמִים, אֲזַי יִתְעַנֶּה שָׁנָה הָרִאשׁוֹנָה בְיוֹם הַקְּבוּרָה, וְאַחַר כָּךְ תָּמִיד בְּיוֹם הַמִּיתָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The *Yahrzeit* fast is always observed on the day of death even in the first year. Even if the death occurred towards the end of the day, after the congregation said the *Maariv* prayer, if it is still day, that day is fixed as the day of *Yahrzeit*. However, if the burial took place several days after the death occurred, the *Yahrzeit* fast should be observed the first year on the date of the burial,¹ 568:44 brings two opinions on this matter. but in subsequent years on the day of death.

footnotes:
¹ The Mishnah Berurah


###### Kitzur Shulchan Arukh 221:3
[Kitzur Shulchan Arukh 221:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/221:3)

אִם מֵת לוֹ מֵת בְשָׁנָה מְעֻבֶּרֶת בַּאֲדָר רִאשׁוֹן אוֹ בַּאֲדָר שֵׁנִי, אֲזַי בְּשָׁנָה פְשוּטָה מִתְעַנֶּה כֵּן בַּאֲדָר, וּבְשָׁנָה מְעֻבֶּרֶת מִתְעַנֶה בְּזֶה הָאֲדָר שֶׁמֵּת. אִם בָּרִאשׁוֹן, בָּרִאשׁוֹן. וְאִם בַּשֵּׁנִי, בַּשֵּׁנִי. וְאִם מֵת בְּשָׁנָה פְשׁוּטָה, אֲזַי בְּשָׁנָה מְעֻבֶּרֶת, יִתְעַנֶּה בַּאֲדָר רִאשׁוֹן, וְגַם בַּאֲדָר שֵׁנִי יֹאמַר קַדִּישׁ, אַךְ אַל יַסִּיג גְּבוּל אֲחֵרִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If death occurs during a leap year, either in the first or second month of *Adar*, then, in a regular year, the *Yahrzeit* fast is observed on that day of *Adar*. And in a leap year it should be observed in the month when the death occurred; if in the first *Adar*, it is observed in the first, and if in the second, it is observed in the second.². *Sha’ar Hatziyun* 568:38. If the death occurred in (*Adar* of) a regular year, then, during a leap year it is observed in the first *Adar*.³ etc., and this is the custom. If it is not too difficult, he should fast on both. If he vowed to fast on the *Yahrzeit* he must fast on both. See *Mogen Avraham, Gra, Mishnah Berurah* 568:42. In the second *Adar*, too, he should say *Kaddish* but he may not encroach upon the rights of others.

footnotes:
² If he does not know which, he should fast on the second Adar
³ Maharik, Ramah


###### Kitzur Shulchan Arukh 221:4
[Kitzur Shulchan Arukh 221:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/221:4)

חֹדֶשׁ חֶשׁוְן, לִפְעָמִים הוּא מָלֵא, דְּהַיְנוּ שֶׁיֶּשׁ לוֹ שְׁלֹשִׁים יוֹם, וְאָז רֹאשׁ חֹדֶשׁ כִּסְלֵו שֶׁלְּאַחֲרָיו הוּא שְׁנֵי יָמִים. יוֹם רִאשׁוֹן דְּרֹאשׁ חֹדֶשׁ הוּא יוֹם הַשְּׁלשִׁים שֶׁל חֶשׁוְן וְשַׁיָךְ לוֹ, וְיוֹם שֵׁנִי דְּרֹאשׁ חֹדֶשׁ הוּא יוֹם הָרִאשׁוֹן שֶׁל כִּסְלֵו (וְכֵן בְּכָל רֹאשׁ חֹדֶשׁ שֶׁהוּא שְׁנֵי יָמִים, יוֹם הָרִאשׁוֹן הוּא יוֹם הַשְּׁלשִׁים שֶׁל חֹדֶשׁ שֶׁעָבַר וְשַׁיָךְ לוֹ). וְלִפְעָמִים הוּא חָסֵר, דְּהַיְנוּ שֶׁאֵין לוֹ אֶלָּא תִּשְׁעָה וְעֶשְׂרִים יוֹם. וְרֹאשׁ חֹדֶשׁ כִּסְלֵו שֶׁלְּאַחֲרָיו הוּא אֵינוֹ אֶלָּא יוֹם אֶחָד. וְכֵן חֹדֶשׁ כִּסְלֵו לְפְעָמִים מָלֵא, וְרֹאשׁ חֹדֶשׁ טֵבֵת שֶׁלְּאַחֲרָיו הוּא רַק יוֹם אֶחָד. וּמִי שֶׁמֵּת לוֹ מֵת בְּרֹאשׁ חֹדֶשׁ כִּסְלֵו כְּשֶׁהָיָה רַק יוֹם אֶחָד, אֲזַי בְּשָׁנָה שֶׁיִהְיֶה רֹאשׁ חֹדֶשׁ כִּסְלֵו שְׁנֵי יָמִים, יַחֲזִיק אֶת הַיָארְצַייט בְּיוֹם שֵׁנִי דְּרֹאשׁ חֹדֶשׁ שֶׁהוּא יוֹם רִאשׁוֹן שֶׁל חֹדֶשׁ כִּסְלֵו, שֶׁגַּם הַמִּיתָה הָיְתָה בְּאֶחָד בְּכִסְלֵו. וְאָמְנָם מִי שֶׁמֵּת לוֹ מֵת בְּיוֹם רִאשׁוֹן דְּרֹאשׁ חֹדֶשׁ כִּסְלֵו כְּשֶׁהָיָה רֹאשׁ חֹדֶשׁ שְׁנֵי יָמִים, הִנֵּה בְּשָׁנָה שֶׁרֹאשׁ חֹדֶשׁ כִּסְלֵו אֵינוֹ רַק יוֹם אֶחָד, יֵשׁ לְהִסְתַּפֵּק מָתַי יַחֲזִיק אֶת הַיָארְצַייט, אִם בְּתִשְׁעָה וְעֶשְׂרִים בְּחֶשׁוְן כֵּיוָן שֶׁמֵּת בְּסוֹף חֶשׁוְן, אוֹ כֵּיוָן דְּבִנְדָרִים הוֹלְכִין אַחַר לְשׁוֹן בְּנֵי אָדָם, יַחֲזִיק אֶת הַיָארְצַייט בְּרֹאשׁ חֹדֶשׁ כִּסְלֵו כְּמוֹ שֶׁקּוֹרִין אוֹתוֹ. וְיֵשׁ לִנְהוֹג כֵּן: אִם בַּשָּׁנָה הָרִאשׁוֹנָה הַבָּאָה רֹאשׁ חֹדֶשׁ כִּסְלֵו הוּא רַק יוֹם אֶחָד, יַחֲזִיק אֶת הַיָארְצַייט בְּתִשְׁעָה וְעֶשְׂרִים בְּחֶשׁוְן, וְכֵן לְעוֹלָם כְּשֶׁיִהְיֶה חֶשׁוְן חָסֵר. וּמִכָּל מָקוֹם אִם לְמָחֳרָתוֹ בְּיוֹם רֹאשׁ חֹדֶשׁ אֵין שָׁם אֲבֵלִים, יֶשׁ לוֹ גַם כֵּן לוֹמַר קַדִּישׁ וּלְהִתְפַּלֵל לִפְנֵי הַתֵּבָה, רַק לֹא יַסִּיג גְּבוּל אֲחֵרִים. אֲבָל אִם גַּם בַּשָׁנָה הָרִאשׁוֹנָה הַבָּאָה רֹאשׁ חֹדֶשׁ כִּסְלֵו הוּא שְׁנֵי יָמִים, אֲזַי קוֹבֵעַ אֶת הַיָארְצַייט לְרֹאשׁ חֹדֶשׁ כִּסְלֵו וְיַחֲזִיקֶנּוּ כֵן לְעוֹלָם. וְגַם כְּשֶׁיִהְיֶה רֹאשׁ חֹדֶשׁ רַק יוֹם אֶחָד, יַחֲזִיקֶנּוּ אָז בְּרֹאשׁ חֹדֶשׁ. וְהוּא הַדִּין לְרֹאשׁ חֹדֶשׁ טֵבֵת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The month of *Cheshvan* is sometimes full, that is, it consists of thirty days, and then, *Rosh Chodesh Kislev* that follows, is two days. The first day of this *Rosh Chodesh* [*Kislev*] is the thirtieth day of *Cheshvan* and belongs to it (*Cheshvan*), and the second day of *Rosh Chodesh* is the first of *Kislev*. (This is true of every *Rosh Chodesh* which consists of two days; the first day is the thirtieth of the previous month, and belongs to it.) Sometimes the month of *Cheshvan* is lacking, that is, it consists of only twenty-nine days, and *Rosh Chodesh Kislev* that follows is only one day. Also the month of *Kislev* is full sometimes, and *Rosh Chodesh Teives* that follows is two days, and other times it is lacking, and *Rosh Chodesh Teives* that follows consists of only one day. If someone dies on *Rosh Chodesh Kislev* when it was only one day, then, in a year when *Rosh Chodesh Kislev* will be two days, the *Yahrzeit* should be observed on the second day of *Rosh Chodesh*, which is the first day of *Chodesh Kislev*, for the death occurred on the first day of *Kislev*. However, if someone died on the first day of *Rosh Chodesh Kislev* when *Rosh Chodesh* was two days, then in a year when *Rosh Chodesh Kislev* is only one day, there is a question when the *Yahrzeit* is to be observed; if on the twenty-ninth of *Cheshvan*, since he died at the end of *Cheshvan*, or, perhaps, since as regards the law of vows, we are guided by colloquial language, the *Yahrzeit* should be observed on *Rosh Chodesh Kislev* as the first day of *Rosh Chodesh* is usually called. The following is the proper procedure: If in the first year (after the death occurred) *Rosh Chodesh Kislev* is only one day, the *Yahrzeit* should be observed on the twenty-ninth of *Cheshvan*, and similarly when ever *Cheshvan* is lacking. Nevertheless, if the next day, on *Rosh Chodesh*, there are no mourners present, he should recite *Kaddish* and lead the services on that day, but he may not encroach upon the rights of others. If, however, also in the first year following the death, *Rosh Chodesh Kislev* is two days, then the *Yahrzeit* is established to be observed on *Rosh Chodesh Kislev*, and he should forever observe it on that day. Even when *Rosh Chodesh* will be only one day, the *Yahrzeit* should be observed on *Rosh Chodesh*. This applies also to the month of *Teivis*.


###### Kitzur Shulchan Arukh 221:5
[Kitzur Shulchan Arukh 221:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/221:5)

וְכֵיוָן שֶרֹאשׁ חֹדֶשׁ טֵבֵת הוּא לִפְעָמִים רַק יוֹם אֶחָד, דְּהַיְנוּ יוֹם שִׁשִּׁי דַחֲנֻכָּה, וַהֲוֵי יוֹם שִׁשִּׁי דַחֲנֻכָּה אֶחָד בְּטֵבֵת, יוֹם שְׁבִיעִי שְׁנַיִם בְּטֵבֵת, וְיוֹם שְׁמִינִי שְׁלשָׁה בְטֵבֵת, וְלִפְעָמִים שְׁנֵי יָמִים, דְּהַיְנוּ יוֹם שִׁשִּׁי וְיוֹם שְׁבִיעִי דַּחֲנֻכָּה, וְאָז הֲוֵי יוֹם שְׁבִיעִי דַּחֲנֻכָּה אֶחָד בְּטֵבֵת, וְיוֹם שְּׁמִינִי שְׁנַיִם בְּטֵבֵת, לָכֵן מִי שֶׁיֶּשׁ לוֹ יָארְצַייט בְּיָמִים אֵלּוּ, לֹא יִטְעֶה לִמְנוֹת לִימֵי חֲנֻכָּה, כִּי צָרִיךְ לִמְנוֹת לִימֵי הַחֹדֶשׁ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Since *Rosh Chodesh Teives* is sometimes only one day, that is, on the sixth day of *Chanukah*, when the sixth day of *Chanukah* is the first day of the month of *Teives* and the seventh day of *Chanukah* is the second day of *Teives*, and the eighth day of *Chanukah* is the third day of *Teives*, and at other times (*Rosh Chodesh Teives*) is two days, that is, on the sixth and seventh day of *Chanukah*, when the seventh day of *Chanukah* is the first day of *Teives*, and the eighth day (of *Chanukah*) is the second day of *Teives*. Therefore, one who has a *Yahrzeit* to observe on one of these days, should not err by calculating according to the days of *Chanukah*, for it must be calculated according to the day of the month.


###### Kitzur Shulchan Arukh 221:6
[Kitzur Shulchan Arukh 221:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/221:6)

בְּיוֹם שֶׁאֵין אוֹמְרִים בּוֹ תַחֲנוּן, אֵין מִתְעַנִין תַּעֲנִית יָארְצַייט. וְכֵן בְּיוֹם מִילָה, הָאָב וְהַסַּנְדָק וְהַמּוֹהֵל אֵין מִתְעַנִּין. וְכֵן בְּפִדְיוֹן הַבֵּן, הָאָב וְהַכֹּהֵן אֵין מִתְעַנִּין. וְכֵן הֶחָתָן בְּשִׁבְעַת יְמֵי הַמִּשְׁתֶּה, אֵינוֹ מִתְעַנֶּה. אֲבָל בִּסְעוּדַת סִיּוּם, אָסוּר לֶאֱכוֹל בְּיוֹם הַיָארְצַייט (ש"ך יו"ד סִימָן רמו סָעִיף קָטָן כז בשם תשובת מהרי"ל). וּבְיָמִים שֶׁאֵינוֹ מִתְעַנֶּה, עַל כָּל פָּנִים יַעֲסֹק בַּתּוֹרָה וּבְמִצְוֹת וּבִשְׁאָר מַעֲשִׂים טוֹבִים לְזַכּוֹת נִשְׁמַת אָבִיו וְאִמּוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On days that *Tachanun* is not said fasting should not be observed on the *Yahrzeit*. Also, on the day of a circumcision, the father, the *Sandek*, and the *Mohel* should not observe the *Yahrzeit* fast.⁴ Also, on the day of redemption of the firstborn, the father and *Kohein*⁵ 568:46 *Sha’arei Teshuvah* 568:19. But the *Ponim Meiros* 2:99 says the *Kohein* must fast. should not observe the *Yahrzeit* fast. Also, a bridegroom, during the wedding week, should not observe a *Yahrzeit* fast.⁶ 550:12. He does, however, need an annulment of his vow to fast. *Biur Halacha* 559:9-*Chochmas Shlomo*. But it is forbidden to partake of a meal at a *Siyum*⁷ is the completion of a *Masechess* of the Talmud. If he also took part in learning the *Masechess*, he may definitely partake of the meal at the *Siyum. Maharam Shick* Responsa *Yoreh Deah* 367. on the day of a *Yahrzeit*. On the days when fasting is not observed, he should at least devote his time to study Torah and to practice *Mitzvos* and good deeds to bring merit to the souls of his father and mother.

footnotes:
⁴ If they want, they may fast a half a day.
⁵ Mishnah Berurah
⁶ If either the groom or the bride are married for the first time. Mishna Berurah
⁷ A Siyum


###### Kitzur Shulchan Arukh 221:7
[Kitzur Shulchan Arukh 221:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/221:7)

בַּלַּיְלָה אֲשֶׁר בְּיוֹם הַמָּחֳרָת יִהְיֶה לוֹ יָארְצַייט, אֵין לוֹ לֶאֱכוֹל בִּסְעוּדַת חַתֻנָּה שֶׁיֶשׁ שָׁם מִזְמוּטֵי חָתָן וְכַלָּה וְיֶשׁ בָּהּ שִׂמְחָה. אֲבָל בִּסְעוּדַת בְּרִית מִילָה וּפִדְיוֹן הַבֵּן וְסִיּוּם מַסֶּכֶת, מֻתָּר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In the night preceding the day when one must observe *Yahrzeit*, he should not partake of a wedding meal, for there is music for the groom and bride and there is merriment. But to partake of a meal in honor of a circumcision, or the redemption of the firstborn or *siyum* is permitted.⁸ Responsa 80. However, the *Eliyohu Rabba* 568 :15 forbids attending the meal of a circumcision.

footnotes:
⁸ Mekom Shmuel


###### Kitzur Shulchan Arukh 221:8
[Kitzur Shulchan Arukh 221:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/221:8)

מִי שֶׁאֵינוֹ יוֹדֵעַ יוֹם מִיתַת אָבִיו אוֹ אִמּוֹ, יִבְרֹר לוֹ יוֹם אֶחָד בַּשָּׁנָה לִהִתְעַנּוֹת. אֲבָל לֹא יַסִּיג גְבוּל אֲחֵרִים בְּקַדִּישִׁים.
בִּלַע הַמָּוֶת לָנֶצַח, וּמָחָה ה' אֱלֹהִים דִּמְעָה מֵעַל כָּל פָּנִים
בָּרוּךְ הַנּוֹתֵן לַיָעֵף כֹּחַ, וְעָצְמָה יַרְבֶּה לְאֵין אוֹנִים
בֵּית יַעֲקֹב לְכוּ וְנֵלְכָה בְּאוֹר ה' (ישעיה ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If one does not know the date of his parent's death, he should select one day on which to observe the *Yahrzeit* fast, but he may not encroach upon the rights of others with regard to reciting the *Kaddish*. "He will swallow up death forever; and *Adonoy*, God will wipe away tears from all faces." "Blessed be He who gives strength to the weary; and to Him who increases strength to the powerless."