Changes in prayer-Omitting Tachanun and other prayers of supplication in the month of Nisan:
The custom in these provinces is that throughout the month of Nissan the following prayers are omitted from Davening:
- Tachanun is omitted daily.
- Vehu Rachum [added in Tachanun on Mondays and Thursdays] is omitted on Mondays and Thursdays.
- Kel Erech Apayim: Is omitted prior to the Torah reading on Mondays and Thursdays.
- Yehi Ratzon: The Yehi Ratzon customarily said after Kerias Hatorah is omitted. [It is not the Chabad custom to recite Yehi Ratzon after the Torah reading even on other days of the year.]
- Lamnatzeiach: Is omitted daily prior to Uva Letzion, [however it is recited after Davening].
- Tefila Ledavid: The Psalm of Tefila Ledavid is omitted on all days that Tachanun is not recited.
- Av Harachamim: Is omitted on Shabbos before Musaf, [with exception to the last day of Pesach, due to Yizkar, for which it is recited.]
- Tzidkascha Tzedek: Is omitted after Mincha Shemoneh Esrei of Shabbos.
- Eulogies: Are not given with exception to a Torah Scholar, before he is buried.
May one visit a cemetery in the month of Nissan?
Some are accustomed not to visit cemeteries throughout the month of Nissan. If they have a Yartzeit in Nissan they visit the grave on Erev Rosh Chodesh Nissan. There are those which rule that visiting the gravesites of Tzadikkim is an exception and may be visited anytime throughout the month. Manyhowever are accustomed to visit cemeteries during the month of Nissan just like any other time of the year. The Rebbe was accustomed to visit the Tziyon of the Rebbe Rayatz in the month of Nissan on various occasions.
Fasting within the month of Nissan:
One does not fast in the month of Nissan. This applies even to a Taanis Yachid, and certainly to a Taanis Tzibur.
This applies even to the last day of Nissan which is Erev Rosh Chodesh Iyar [known as Yom Kippur Katan, of which there are people that are accustomed to normally fast on that day].
A Chasan and Kallah: A Chasan and Kallah must fast on the day of their wedding even if it takes place in the month of Nissan. Even on Rosh Chodesh Nissan they are required to fast if their wedding is taking place that day or that night after sunset. However on Isru Chag a Chasan and Kallah do not fast even if their wedding will be taking place that day [as will be explained below].
The reason for omitting Tachanun and not fasting:
All the above is not prohibited to be done according to the letter of the law, but is rather a mere custom that was introduced in the later generations. It is based on the teaching of our sages, that starting from the first of Nissan the Nesiim began bringing sacrifices for the inauguration of the altar. These sacrifices were brought until [but not including] the 13th of Nissan. The day that each Nassi brought his sacrifice was considered to be his Holiday [and thus up until the 13th of Nissan it was considered like a Holiday]. On the 14th of Nissan all of Israel would bring their Pesach sacrifice, and thus it was a holiday for all Israel. [For this reason we are accustomed to omit Tachanun on these days]. [Now, with regards to the remaining days] since afterwards comes 8 days of Pesach, which are a Holiday, therefore it ends up that majority of the month is a holiday, as only the 13th, [and past the 8th of Pesach] are non-holidays. Thus the custom is to treat the entire month with holiness similar to a holiday and omit Tachanun and avoid fasting.
The reading of the Nassi:
Starting from the first of Nissan until the 13th of Nissan it is customary to read the paragraph of that day’s Nassi.
Reading the Nessim from a Sefer Torah: It is not the Chabad custom to read the portion of the Nessim from the Torah scroll. However some are accustomed to do so, and have upon whom to rely. However those who follow this custom should not read the portion in the Torah after the Torah reading on Shabbos, but rather after Musaf.
When should the Nassi be read? The Rebbe Rayatz writes to read it after Davening, before Tehillim, although the custom of the Rebbe was to read it after Tehillim.
Sparks of Kabala:
Purpose of Hakrava of the Nessim is to refine the first 12 years of a person in which he only has his animal soul.
 Recited normally on Mondays and Thursdays prior to the opening of the Aron.
 Siddur Tehillas Hashem [from 1978 and onwards with the Rebbe’s approval] based on Sichas Kodesh 6th Tishrei 1975 that the Rebbe equates Kel Erech Apayim with Lamnatzeiach. See Shulchan Menachem 3/293; Glosses of Rav Raskin p. 165; Hiskashrus 438 p. 17; To note however that the Rebbe himself did recite Kel Erech Apayim even when Tachanun was not recited. [Rav Raskin ibid]
Ruling of Admur: In the Shulchan Aruch [429/12; 602/4] Admur rules that Kel Erech Apayim is recited with exception to Erev Pesach. This follows the ruling of the Hagahos Maimanis. [Some explain that it is for this reason that Admur in 602/4 placed this ruling in parentheses, as it is not brought in previous Poskim in Shulchan Aruch. [Shulchan Menachem ibid footnote 2] Vetzaruch Iyun as it is brought by Admur in 429/12 without parentheses, and is likewise clearly implied from the Rama 429/2] To note that also in the Siddur before Kel Erech Apayim Admur lists a number of days that it is to be omitted on, thus implying it is not always omitted when Tachanun is not said.
Ruling and explanation of Divrei Nechemia: The Divrei Nechemia 131/9 brings three opinions regarding the saying of Keil Erech Apayim: 1) It is only omitted by a day that Halel is recited or a day that has the status of a Yom Tov like Erev Pesach. [This is the opinion of the Rama 429/2] 2) It is omitted on every Erev Yom Tov and on Isru Chag. 3) Every day that Tachanun is omitted so is Lamnatzeiach. [so rules Peri Chadash 131] The Divrei Nechemia concludes that regarding Lamnatzeiach we rule like the third opinion, however regarding Keil Erech Apayim we rule like the opinion that rules it is to be recited.
The reason behind the Rebbe’s ruling: The Rebbe explains that the ruling in the Shulchan Aruch of Admur follows the ruling of the Rama that differentiates between the laws of Tachanun and that of Lamnatzeiach. However according to Admur in the Siddur that rules Lamnatzeiach is always omitted when Tachanun is not said then likewise Kel Erech Apayim is to be omitted in all days that Tachanun is not said. [Sichas Kodesh ibid, printed in Shulchan Menachem ibid] As for the reason why Kel Erech Apayim is omitted this is because it mentions sin, and we do not desire to mention sin on any day that Tachanun is omitted. [See Shaar Hakolel 36/2; Shulchan Menachem ibid footnote 5]
 Recited in many communities after the Torah reading. It is not the Chabad custom to recite these prayers anytime during the year.
 Admur in Siddur based on Kneses Hagedola 131/3; Peri Chadash 131/1; Mamar Mordechai 131/6 that whenever Tachanun is omitted Lamnatzeiach is omitted; Divrei Nechemia 131/9; Kaf Hachaim 581/78 states that so is the custom of Sefaradim. Certainly then on Erev Rosh Hashanah, which is Erev Yom Tov, Lamnatzeaich is omitted.
Other Poskim: Some Poskim rule that Lamnatzeaich is recited on Erev Rosh Hashanah being it is a fast day. [Levush; Minhagim; M”E 581/49] See Admur 429/12 which rules like Rama 131/1 that Lamnatzeiach may be recited even on a day that Tachanun is omitted. However no reference is made to Erev Rosh Hashanah which is Erev Yom Tov.]
 Takana of Rebbe Rayatz, recorded in Siddur Tehilas Hashem prior to Musaf Davening of Shabbos.
 Siddur Admur
 The reason: The reason for this is because this Psalm represents supplications and is hence omitted by times of joy. [Shaar Hakolel 11/23 based on Seder Hayom]
 Nitei Gavriel Pesach 3/8 [p. 54]
 See Nitei Gavriel ibid; Gesher Hachaim 1 p. 259
 Gesher Hachaim 1 p. 259
 Otzer Minhagei Chabad 15 [p. 13]
 Meaning that even if they are getting married at night when it is already the second day of Nissan, nevertheless they are to fast on Rosh Chodesh as that is considered the day prior to their wedding.
 429/9, and 673; In 580/1-2 brings that some are always accustomed to fast on this date, as on Rosh Chodesh Nissan Nadav and Avihu passed away. [Michaber. see M“B there]
 Meaning the omission of Tachanun and the ruling that one is not to fast.
 Customarily the day that each person brought a sacrifice was considered a holiday for him.
 429/15; Shala Hakodosh; Not brought in Michaber
 After the inauguration of the Tabernacle, each day a different Nassi of a tribe offered a sacrifice to the Temple altar. Thus in commemoration of this we read the Nassi each day in correspondence to the 12 offerings of the Nassim. The sacrifices are recorded in Parshas Naso, and have been reprinted in the Tehilas Hashem Siddurim.
 Shaar Hakolel in Siddur Torah Oar; This follows the opinion of the Rama in 684/1 regarding the Chanukah reading
Other Opinions: Some hold that one should begin from Birchas Kohanim. [See Otzer Minhagei Chabad and Nitei Gavriel]
 Shaar Hakolel in siddur Torah Oar
Other Opinions: In 429/15 Admur rules to read from Behaaloscha until Kein Asah Es Haminorah, being that this paragraph corresponds to the tribe of Levi. In Kuntrus Hasiddur of Grach Nah he rules like Admur here. The Rebbe however ruled to follow the opinion of the Shaar Hakolel printed in Torah Oar. [Otzer Minhagei Chabad Nissan page 7]
 Shaareiy Halacha Uminhag 2/189: The Rebbe publicized that the Yehi Ratzon prayer is to be said after the reading.
Other Opinions: The saying of Yehi Ratzon was not recorded by Admur neither in his Shulchan Aruch nor his Siddur. The Rebbe Rashab was not accustomed to say this Yehi Ratzon and actually directed others not to say it. There are many [non-Chabad Chassidim] which are accustomed not to say it. [See Otzer Mihagei Chabad page 4-6]
 Shaareiy Halacha Uminhag 2/189 [page 80]; Hayom Yom 1st of Nissan based on directive of Rebbe Rashab
The reason: As the soul of every Jew incorporates the souls of all other Jews and all other tribes, and thus receives divine arousal from each days reading. Nevertheless one who reads the paragraph of his tribe receives this revelation in a much more revealed and powerful form. [Rebbe Shaar Halacha Uminhag 2/189]
 Shaareiy Halacha Uminhag 2 pages 77-79
 As was seen by the Friedeker Rebbe, and above by his father. Similarly they were not stringent to read Snayim Mikra from a sefer Torah [Rebbe ibid]
 See Nitei Gavriel Pesach 1
 see Chazon Ovadia Pesach which explains in length that there is no prohibition involved here of “moving a sefer Torah for no reason”
 Otzer Minhagei Chabad Nissan page 3
 Shalah Hakadosh Bo