Tachanun on day of Bris


Shul in which the Bris will be taking place:[2] Tachanun is omitted in the Shul in which a Bris will be taking place that day, as the Mitzvah of Mila was accepted with joy.[3] [This applies even if none of the Baalei Bris will be Davening in the Minyan.[4]] It is not omitted from any other Shul in the community.

Baal Bris present during Minyan:[5] Tachanun is omitted in a Minyan in which the Baal Bris [i.e. father of child or Mohel, or Sandek[6]] is participating in, even if the Bris will not be taking place in that Shul.

After the Bris: Some Poskim[7]  rule that Tachanun is recited in the Mincha prayer if it is taking place after the Bris. This applies even in the Shul in which the Bris took place and even if the Baal Bris is present by the Minyan and even if the baby is still present. Other Poskim[8], however, rule that Tachanun is omitted in the Mincha prayer even if it is taking place after the Bris, if it takes place near the child [i.e. in the room in which the baby is present]. However, in another area not near the child, Tachanun is to be recited even if the Baal Bris is present by the Minyan.[9] Some Poskim[10] arbitrate that if Mincha is prayed in middle of the meal prior to Birchas Hamazon, then Tachanun is to be omitted while if it is Davened after the meal, then it is to be recited. Other Poskim[11], however, negate this.

The Baal Bris:[12] The Baalei Bris themselves do not recite Tachanun neither in Shacharis or Mincha on the day of the Bris, as it is their holiday. This applies even after the Bris has already taken place.

Lamnatzeiach: The Ashkenazi custom is to recite Lamnatzeiach in Shacharis even when a Bris will be taking place in the Shul, or a Baal Bris is present.[13] Practically, according to Chabad custom whenever Tachanun is omitted from Shacharis, Lamnatzeiach is likewise omitted, including on the day of a Bris.[14]

Shabbos:[15] When a Bris is taking place on Shabbos, the prayer of Av Harachamim is omitted.


[1] See Admur 131:5-6; Siddur Admur; Rama 131:1; Michaber O.C. 131:4; Y.D. 265:13; Ketzos Hashulchan 24:5; Shevach Habris 13; Piskeiy Teshuvos 131:17-19

[2] Admur 131:5; Siddur Admur; Michaber ibid; Rama ibid; Shibbulei Haleket 30; See Shabbos 130a

[3] Furthermore, being that it is a time of happiness and that everyone is in a state of joy, it arouses the attribute of mercy above similar to Shabbos and Yom Tov, and therefore we do not recite Tachanun in order not to arouse the attribute of judgment during the time of divine compassion.

[4] M”B 131:22

[5] Admur 131:6; M”A 131:11; Kneses Hagedola 131; Derech Hachaim 38:8; Kitzur SHU”A 22:6; M”B 131:22

[6] Derech Hachaim ibid; Kitzur SHU”A ibid; M”B ibid; See Michaber 559:8-9; Rama 559:8; M”A 559:12

[7] 1st opinion in Admur 131:6; Rama ibid; Levush 131; Directive of Rebbe to Rav Leibel Bistritzky, brought in Hiskashrus

[8] 2nd opinion in Admur 131:6; Taz 131:11; M”A 131:11; Bach 131 in name of Rashal; Ketzos Hashulchan 24:5; Shevach Habris 13:2 footnote 7

[9] Admur ibid

[10] Elya Raba 131:11; Chayeh Adam; Derech Hachaim Kitzur SHU”A; M”B 131:25

[11] P”M 131 M”Z 11

[12] Chayeh Adam 32:33; Hashlama of Admur 131:6; Kitzur SHU”A 22:6; Ketzos Hashulchan 24:5; See Beis Yosef 559:9; Zohar 1:95; Shevach Habris 132

[13] Admur 602:4; Rama O.C. 131:1; Y.D. 265:13 [regarding Keil Erech Apayim]; Shach 265:24; Rokeiach 113; Maharam Mintz; Maharil

The reason: Due to the pain of the child. [Rama ibid]

[14] Siddur Admur

The reason: As the day of the circumcision is a day of joy and not a day of oppression. [Shach 265:24 in name of Abudarham and Kol Bo]

[15] Admur 284:14; Rama 284:7

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