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On Mondays and Thursdays, after the torah is read, we say a series of Yehi Ratzon prayers. However, we do not say those prayers on a Monday or Thursday on which we do not say Tachanun:

The Ashkenazim are accustomed to say “Yehi Ratzon” while the Torah is being rolled and covered, except on days that Tachanun is not recited (see Piskei Teshuvot 147:7).

http://ph.yhb.org.il/en/03-22-04/

Why are the Yehi Ratzon prayers (which ask for things in the same way that we ask in other places, like the refa'ainu prayer) limited by the saying of Tachanun? Can we not say a Yehi Ratzon for sustenance for sages because we are not saying Tachanun?

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See p. 2 of this article. The main point in understanding what's happening is not specifically related to Tachanun, per se, but, what's so important about Monday and Thursday that caused an increase in Tachanun as well as supplications.

Summarizing what the article states, Levush Techelet commentary Orach Chaim 135 explains the ruling established by Ezra on why Torah should be read on Mondays and Thursdays. Levush states that anyone who goes moe than 3 days without reading Torah has enemies attacking him. Therefore, not only were these days established as days to read Torah, but also, these are days when you increase supplications which includes among them, Tachanun, Av Harachamim before reading the Torah, and the Yehi Ratzon after reading the Torah. The point being, that it has nothing directly to do with Tachanun, but is a=included in the notion of increasing requests on supplications on Mondays and Thursdays.

I would posit, therefore, that on Yom Tov, Rosh Hodesh, and other celebratory days, when there is a Torah reading, that Torah reading would occur regardless of which day of the week it is. No Tachanun is said on those days, anyway, and we are also pre-empting the normal parsha reading that's usually done on Monday's and Thursdays. Also, the celebratory nature of the day, would override the necessity or appropriateness of these extra supplications.

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    But today, for example, when some people don't say tachanun, there is no particular extra celebration, and we still say all the requests of a weekday davening. Why are these, in particular, then tied to tachanun?
    – rosends
    Oct 8, 2015 at 19:00
  • @Danno I can't really comment on what occurs via minhagim. My best surmisal is that for those who don't say Tachanun. they have a holiday or celebratory occasion, which I think would override the general need to say any supplications whatsoever - Tachanun is just one form of that. I.e. - it's perspective. Rather than say, since we don't say Tachanun, we don't say Yehi Ratzon, it would be easier just to say, today is a holiday. (It just happens that it occurs on a Thursday, but if it were any other day, the same idea would apply.)
    – DanF
    Oct 8, 2015 at 19:42
  • On fast days though, we read the Torah anyway but Tachanun and the extra supplications do depend on what day of the week it is. If the fast is on a Monday or Thursday we recite them, if it is a different day we do not.
    – CashCow
    Oct 9, 2015 at 10:32
  • @CashCow That's known. My point is that a celebratory occasion precludes saying all supplications, and Tachanun is one of them, as is Yehi Ratzon. (I'm unsure if you say Yehi Ratzon in a mourner's home despite omitting Tachanun. That's a separate issue worth exploring, though. If you still do, it lends a bit further support to my point that Yehi Ratzon is not spec. attached to the recital of Tachanun.)
    – DanF
    Oct 9, 2015 at 13:59
  • We have not recited Yehi Ratzon in a beis avel when I have been there, and also omitted it when there was a bris milah even though it was a day when Tachanun is said. The only difference in a beis-avel whether tachanun is normally said on the day is lamnatzeyach / michtam l'david (and I have no idea why art-scroll doesn't have michtam l'david other than in the tehillim section at the back)
    – CashCow
    Oct 12, 2015 at 14:42

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