Tachanun is not recited when a brit will be taking place after shacharit.[1] This is true even if none of the baalei simcha, the primary participants in the brit,[2] are present for while shacharit is taking place.[3] Similarly, tachanun is not recited when any of the baalei simcha of a brit that will soon take place are present during services, even if the brit will be taking place somewhere else.[4] The reason that tachanun is omitted in such situations is to show honor for the sacred mitzva that is about to take place. It also serves to honor Eliyahu Hanavi who is said to be present at every brit.[5] The great simcha that a brit generates warrants the omission of tachanun, as well.[6] Even on fast days, tachanun is omitted in such situations. Selichot, however, are recited as normal.[7] There is an opinion that the presence of a mohel alone, who is paid for his services, does not exempt the congregation from having to recite tachanun. Common custom, however, is not in accordance with this view and even in such instances tachanun is omitted.[8]

There is much discussion as to whether tachanun is to be recited at prayer services that take place following a brit. This is especially true if the baalei simcha have already left. It seems that most authorities rule that tachanun should be recited in such an instance.[9] Nevertheless, others argue that the exemption from tachanun continues for the remainder of the day. According to this approach, tachanun is not recited at any service that is held in a location where a brit has taken place that day. One is permitted to conduct oneself according to this view.[10]

There is an opinion that omitting tachanun "throughout that day" applies only to shacharit services that take place where a brit was held. According to this approach, one should recite tachanun at a mincha service following a brit. Yet, as noted above, other authorities rule that "throughout the day" includes mincha, as well. That being said, if the seudat mitzva, the festive meal, has not yet taken place, tachanun should certainly not be recited at mincha. This is because the seudat mitzva of a brit is intimately connected to the brit itself. So too, the father, mohel, and sandek, are entitled to omit tachanun at mincha no matter the circumstances should they choose to do so.[11]

Tachanun should be recited if the brit will not be in the same room where services are being held. This is true even if the brit will be in another room in the same building.[12] Of course, if the baalei simcha are present during services, then tachanun would not be recited. Nevertheless, common custom is to omit tachanun even in this instance. Tachanun is omitted in the presence of the father of a child who is about to have a brit, even if the father will not be participating in the ceremony and is in another location, such as in jail or stranded in another city.[13]

There is an opinion that tachanun should be omitted in every congregation in a city where a brit will be taking place in the city's main synagogue. Some authorities even suggest that tachanun should be omitted in the entire city whenever a brit is to take place anywhere in the city.[14] There is also a view that tachanun is not recited in a congregation where most of the worshippers are planning to attend a brit later that day. Nevertheless, the halacha is not in accordance with any of these views.[15]

A number of authorities rule that if a member of a congregation is a full time mohel, which could conceivably exempt the congregation from reciting tachanun permanently, he should leave the room whenever tachanun is about to be recited in order to allow the rest of the congregation to recite it.[16] Similarly, some authorities recommend that a groom refrain from attending synagogue services during the week following his wedding in order to allow the congregation to recite tachanun.^[17] Indeed, there is no obligation for a groom to make his presence known in the synagogue and thereby cause the cancellation of tachanun.^[18] Nevertheless, common custom is for a groom to attend services during his sheva brachot week as normal and to exempt the congregation from tachanun by his presence. In this way, the entire congregation is considered to be participating in the celebration.[19]Although one might have thought otherwise, tachanun is generally recited at the service prior to a pidyon haben.[20]

[1] OC 131:4; Mishna Berura 131:22.

[2] Mohel, sandek, and father of the baby.

[3] Mishna Berura 131:22.

[4] Mishna Berura 131:22.

[5] Piskei Teshuvot 131 footnote 99.

[6] Shibolei Haleket 30.

[7] OC 131:5.

[8] Teshuvot V’hanhagot 1:135.

[9] Rema, OC 131:4; Kaf Hachaim, OC 131:81; Shevet Halevi 8:24.

[10] Divrei Moshe 1:3; B'tzel Hachachma 4:146; Yabia Omer 3:11.

[11] Mishna Berura 131:25.

[12] Mishna Berura 131:24.

[13] Yabia Omer 3:12.

[14] Elya Rabba 131:10; Ateret Paz 1:50; Aruch Hashulchan, OC 131:38.

[15] Shulchan Aruch Harav, OC 131:6; Yalkut Yosef 131:27; Minhag Yisrael Torah, OC 131:3.

[16] Teshuvot V’hanhagot 1:135; Mishne Halachot 13:20.

[17] Taz, OC 131:10; Eishel Avraham 131; Mishna Berura 131:26.

[18] Ruling of Rav Chaim Pinchas Sheinberg cited in Tefilla K’hilchata. See also Rivevot Ephraim 8:485:4.

[19] Kaf Hachaim, OC 131:87; Halichot Shlomo 11 note 10; Kinyan Torah 2:44; Teshuvot V'hanhagot 3:55; Orchot Rabbeinu Vol. 3 p. 210.

[20] Minchat Yitzchak 8:11.