Sheva Brachot - Revision history

YitzchakSultan1: /* Panim Chadashot */

2025-06-27T02:45:09Z

Panim Chadashot

← Older revision		Revision as of 02:45, 27 June 2025
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	#The ''panim chadashot'' can come even in the middle or towards the end of the meal.<ref>Nitai Gavriel (Nesuin vol. 2, 86:3)</ref>		#The ''panim chadashot'' can come even in the middle or towards the end of the meal.<ref>Nitai Gavriel (Nesuin vol. 2, 86:3)</ref>
	#''Panim chadashot'' must be adult Jewish males who would count towards the minyan required for ''sheva brachot'' and not women or children.<ref>Pitchei Teshuva (Even HaEzer 62:14), Yabia Omer (vol. 3 Even HaEzer 11), Yalkut Yosef (Sova Semachot 17:25), Mekor Chaim (HaLevi, vol 5 238:4), Nitei Gavriel Nissuin 87:3-4. Some deduce from the Rambam that he would allow women to count. See Shu"t BaMareh HaBazak 6:16 for a brief discussion.</ref>		#''Panim chadashot'' must be adult Jewish males who would count towards the minyan required for ''sheva brachot'' and not women or children.<ref>Pitchei Teshuva (Even HaEzer 62:14), Yabia Omer (vol. 3 Even HaEzer 11), Yalkut Yosef (Sova Semachot 17:25), Mekor Chaim (HaLevi, vol 5 238:4), Nitei Gavriel Nissuin 87:3-4. Some deduce from the Rambam that he would allow women to count. See Shu"t BaMareh HaBazak 6:16 for a brief discussion.</ref>
	#While many ''poskim'' hold that ''panim chadashot'' means only one new person is necessary, some Sephardic ''poskim'' require two new people.<ref>The Chelkat Mechokek EH 62:9 writes that you only need one new person for panim chadashot. This is also the opinion of the Aruch Hashulchan 62:24. Yabia Omer EH 3:11:2 is strict for the Rav Avraham Ben HaRambam (teshuva 86 and 110) in explaining the Rambam that two people are necessary.</ref>		#While many ''poskim'' hold that ''panim chadashot'' means only one new person is necessary, some Sephardic ''poskim'' require two new people.<ref>The Chelkat Mechokek EH 62:9 writes that you only need one new person for panim chadashot. This is also the opinion of the Aruch Hashulchan 62:24. Yabia Omer EH 3:11:2 is strict for the Rav Avraham Ben HaRambam (teshuva 86 and 110) in explaining the Rambam that two people are necessary. Yalkut Yosef (Sova Semachot 1:17:6) agrees.</ref>
			#Shabbat and Yom Tov count as ''panim chadashot'' even if no new people show up. This is true for one meal at night and one during the day.<ref>Shulchan Aruch and Rama E.H. 62:8, Chachmat Adam 129:5, Yalkut Yosef (Sova Semachot 1:17:28)</ref> However, at [[Seuda Shelishit\|''seuda shelishit'']] it is a question if it counts as ''panim chadashot''. Ashkenazim hold that if the ''chatan'' gives a dvar Torah it is counted as panim chadashot. If not, it isn't considered ''panim chadashot''.<ref>Rama E.H. 62:8 writes that the minhag is to recite sheva brachot at seuda shelishit. He is unsure if the reason for that minhag is that usually there are panim chadashot who show up or that there's a drasha, which is like panim chadashot. Chachmat Adam 129:5 accepts the second theory of Rama that as long as the chatan gives a drasha at seuda shelishit that counts as panim chadashot. Pitchei Teshuva 62:16 quotes Rema Mpano who holds that seuda shelishit is always considered panim chadashot. </ref> Sephardim do not hold ''seuda shelishit'' counts as ''panim chadashot''.<ref>Shulchan Aruch E.H. 62:8, Yalkut Yosef (Sova Semachot 1:17:28)</ref>

	===Who Needs to Eat Bread===		===Who Needs to Eat Bread===

	#''Sheva brachot'' for a meal are recited only after a meal of bread, after the ''[[Birkat Hamazon\|birkat hamazon]] .''<ref>Maseches Sofrim 19:11 implies otherwise, but the Tur and Shulchan Aruch 62:5 indicate that only after a meal should Sheva Brachos be recited, and this is the ruling of the Aruch Hashulchan 62:26. See Yabia Omer 3:11:6 and Sefer Hanisuin K'Hilchatan p. 512 who write even Mezonos would be insufficient.</ref>		#''Sheva brachot'' for a meal are recited only after a meal of bread, after the ''[[Birkat Hamazon\|birkat hamazon]].''<ref>Maseches Sofrim 19:11 implies otherwise, but the Tur and Shulchan Aruch 62:5 indicate that only after a meal should Sheva Brachos be recited, and this is the ruling of the Aruch Hashulchan 62:26. See Yabia Omer 3:11:6 and Sefer Hanisuin K'Hilchatan p. 512 who write even Mezonos would be insufficient.</ref>
	#Ideally, at least ten of the attendees should eat bread.<ref>Shut Shoel U’Meishiv Telisa’ah 1:198, Yabia Omer EH 3:11:6, Yalkut Yosef (Sova Semachot 1:16:4)</ref> However, many ''poskim'' allow ''sheva brachot'' to be recited even if only seven men ate bread, and some ''poskim'' even permit ''sheva brachot'' to be said if only three people ate bread, as long as there is a minyan in attendance.<ref>See Pischei Teshuva 62:8, Nitai Gavriel, Nesuin 102:2, Yabia Omer EH 3:11:6, and Otzar Haposkim 62:25:5</ref> Either way, the bride and groom themselves should have eaten bread.<ref>Yabia Omer 6:10:9, Tzitz Eliezer 13:99:4, Otzar Haposkim 62:25:6</ref>		#Ideally, at least ten of the attendees should eat bread.<ref>Shut Shoel U’Meishiv Telisa’ah 1:198, Yabia Omer EH 3:11:6, Yalkut Yosef (Sova Semachot 1:16:4)</ref> However, many ''poskim'' allow ''sheva brachot'' to be recited even if only seven men ate bread, and some ''poskim'' even permit ''sheva brachot'' to be said if only three people ate bread, as long as there is a minyan in attendance.<ref>See Pischei Teshuva 62:8, Nitai Gavriel, Nesuin 102:2, Yabia Omer EH 3:11:6, and Otzar Haposkim 62:25:5</ref> Either way, the bride and groom themselves should have eaten bread.<ref>Yabia Omer 6:10:9, Tzitz Eliezer 13:99:4, Otzar Haposkim 62:25:6</ref>

YitzchakSultan1: /* Week after Marriage */

2024-12-15T17:37:08Z

Week after Marriage

← Older revision		Revision as of 17:37, 15 December 2024
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	#A new cup of wine should be used for ''sheva brachot'' and not the same cup that was already used for ''birkat eirusin''.<ref>Implied by Abudraham, Machzor Vitri 470, and Rama E.H. 65:3 regarding the special cup.</ref> If one is using the same cup it must be refilled.<ref>Shulchan Aruch E.H. 62:1</ref>		#A new cup of wine should be used for ''sheva brachot'' and not the same cup that was already used for ''birkat eirusin''.<ref>Implied by Abudraham, Machzor Vitri 470, and Rama E.H. 65:3 regarding the special cup.</ref> If one is using the same cup it must be refilled.<ref>Shulchan Aruch E.H. 62:1</ref>
	#Some ''poskim'' hold that everyone in the audience must stand for the ''sheva brachot'' recited under the chuppah.<ref>Orchos Chaim Hil. Kiddushin, Beer Heitiv E.H. 62:1, Erech Lechem E.H. 61, see Mishnah Brurah 128:51</ref>		#Some ''poskim'' hold that everyone in the audience must stand for the ''sheva brachot'' recited under the chuppah.<ref>Orchos Chaim Hil. Kiddushin, Beer Heitiv E.H. 62:1, Erech Lechem E.H. 61, see Mishnah Brurah 128:51</ref>
	#The practice is to split up the ''sheva brachot'' to seven people.<ref>Yabia Omer EH 4:7, Nitai Gavriel Nesuin v. 1 p. 211. Nitai Gavriel also quotes this from Igrot Moshe EH 1:94 and Tzitz Eliezer 6:2:5.</ref> Some prefer to keep the brachot that don't begin with a baruch together with the previous bracha. Accordingly, the ''sheva brachot'' can be split up to 5 people: 1) ''Hagefen,'' 2) ''Shehakol Bara Lkevodo,'' 3) ''Yotzer Haadam,'' 4) ''Asher Yatzar, Sos Tasis, Same'ach Tisamach'', and 5) ''Asher Bara.''<ref>Nitai Gavriel Nesuin v. 1 p. 212. See there for details.</ref>		#The practice is to split up the ''sheva brachot'' to seven people.<ref>Yabia Omer EH 4:7, Nitai Gavriel Nesuin v. 1 p. 211. Nitai Gavriel also quotes this from Igrot Moshe EH 1:94 and Tzitz Eliezer 6:2:5.</ref> Some prefer to keep the brachot that don't begin with a baruch together with the previous bracha. Accordingly, the ''sheva brachot'' can be split up to 5 people: 1) ''Hagefen,'' 2) ''Shehakol Bara Lkevodo,'' 3) ''Yotzer Haadam,'' 4) ''Asher Yatzar, Sos Tasis, Same'ach Tisamach'', and 5) ''Asher Bara.''<ref>Nitai Gavriel Nesuin v. 1 p. 212. See there for details.</ref> Some only split up the sheva brachot to two people, the first 6 brachot and Asher Bara.<ref>[https://moreshesashkenaz.org/mm/publications/Madrich.pdf Madrich of Ashkenazic Minhag p. 59]</ref>

	==Week after Marriage==		==Week after Marriage==

	#Where either the bride or groom have never been married before, meals may<ref>Although a meal can be made with Sheva Brachos for all seven days, there is no obligation to do so each day. See Yam Shel Shelomo Kesuvos 1:12, Aruch Hashulchan 640:14, Shut Rav Pealim 4:6 </ref> be made in their honor for seven days after their wedding, with the day of their wedding counting as the first day. These meals have the status of ''Se’udos Mitzvah'', a mitzvah meal, and it is therefore preferable to have meat and wine,<ref>Magen Avraham O.C. 640:13, Shut Maharam Shik 89, Shulchan Aruch Harav 249:8 (who writes there that the meal can even be made on Friday for this reason, although Ketzos Hashulchan 69:6 disagrees). A firstborn fasting on Erev Pesach is allowed to eat at a Sheva Brachos meal made on that day. (Kaf Hachayim O.C. 470:13)</ref> but ''sheva brachot'' are still recited even if there was no meat or wine.<ref>Otzar Haposkim 62:25:3 quoting Hisorerus Teshuva 2:103, who writes that the bride and groom are certainly happy enough even without eating meat or drinking wine.</ref>		#Where either the bride or groom have never been married before, meals may<ref>Although a meal can be made with Sheva Brachos for all seven days, there is no obligation to do so each day. See Yam Shel Shelomo Kesuvos 1:12, Aruch Hashulchan 640:14, Shut Rav Pealim 4:6 </ref> be made in their honor for seven days after their wedding, with the day of their wedding counting as the first day. These meals have the status of ''Se’udos Mitzvah'', a mitzvah meal, and it is therefore preferable to have meat and wine,<ref>Magen Avraham O.C. 640:13, Shut Maharam Shik 89, Shulchan Aruch Harav 249:8 (who writes there that the meal can even be made on Friday for this reason, although Ketzos Hashulchan 69:6 disagrees). A firstborn fasting on Erev Pesach is allowed to eat at a Sheva Brachos meal made on that day. (Kaf Hachayim O.C. 470:13)</ref> but ''sheva brachot'' are still recited even if there was no meat or wine.<ref>Otzar Haposkim 62:25:3 quoting Hisorerus Teshuva 2:103, who writes that the bride and groom are certainly happy enough even without eating meat or drinking wine.</ref>
	#The ''sheva brachot'' are only recited at a meal in which bread is eaten and ''birkat hamazon'' is recited. <ref>Hanisuin K'Hilchatan pg. 512 </ref>		#The ''sheva brachot'' are only recited at a meal in which bread is eaten and ''birkat hamazon'' is recited.<ref>Hanisuin K'Hilchatan pg. 512 </ref>
			#Some Ashkenazim do not have the practice to recite sheva brachot except the day of the wedding.<ref>[https://moreshesashkenaz.org/mm/publications/Madrich.pdf Madrich of German Jews (p. 60)]</ref>

	===''Beit Chatanim''===		===''Beit Chatanim''===

YitzchakSultan1 at 13:59, 8 December 2024

2024-12-08T13:59:32Z

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Unknown user: minyan for sheva berachot - corrected shitat shulchan aruch as being like rashba, not teruma thadeshen

2022-10-27T01:09:42Z

minyan for sheva berachot - corrected shitat shulchan aruch as being like rashba, not teruma thadeshen

← Older revision		Revision as of 01:09, 27 October 2022
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	#One needs a Minyan to the sheva berachot, whether under the chuppah or during the week after.<ref>The Gemara 7b-8a says that Birkat Chatanim needs a Minyan, based either upon the fact that Boaz assembled people at his marriage to Rus (Rus 4:11-12) or from Tehillim 68:27 (במקהלות ברכו אלקים וה' ממקור ישראל). Shitah Mekubetzes there adds another possible source, Vayikrah 22:32 (ונקדשתי בתוך בני ישראל). See Noda BiYhudah Kama E.H. 56.		#One needs a Minyan to the sheva berachot, whether under the chuppah or during the week after.<ref>The Gemara 7b-8a says that Birkat Chatanim needs a Minyan, based either upon the fact that Boaz assembled people at his marriage to Rus (Rus 4:11-12) or from Tehillim 68:27 (במקהלות ברכו אלקים וה' ממקור ישראל). Shitah Mekubetzes there adds another possible source, Vayikrah 22:32 (ונקדשתי בתוך בני ישראל). See Noda BiYhudah Kama E.H. 56.
	The Rishonim (see [[Kiddushin]]), debate whether or not this extends to Birkat Erusin as well or not, but they all agree that Birkat Chatanim does require a Minyan.<br />		The Rishonim (see [[Kiddushin]]), debate whether or not this extends to Birkat Erusin as well or not, but they all agree that Birkat Chatanim does require a Minyan.<br />
	If there aren't even ten men in the whole town, the Rashba (Shut 1:1167, Meyuchasot 185) holds that one absolutely needs ten people, as the Chachamim prohibited one to his wife for whom he did not make Sheva Berachot. On the other hand, the Terumat HaDeshen (140), quotes a Teshovot Maimoni who explains Chazal's terminology of "Kallah BeLo Beracha" to be more colloquial than literal, in reference to the Chuppah itself. The Beit Yosef (64:4) paskens like the ~~Terumat HaDeshen~~, while the Rama, Chelkat Mechokek 3, and Beit Shmuel 4, pasken like the ~~Rashba~~ that one only needs a Minyan lechatechilah.</ref>		If there aren't even ten men in the whole town, the Rashba (Shut 1:1167, Meyuchasot 185) holds that one absolutely needs ten people, as the Chachamim prohibited one to his wife for whom he did not make Sheva Berachot. On the other hand, the Terumat HaDeshen (140), quotes a Teshovot Maimoni who explains Chazal's terminology of "Kallah BeLo Beracha" to be more colloquial than literal, in reference to the Chuppah itself. The Beit Yosef (64:4) paskens like the Rashba, while the Rama, Chelkat Mechokek 3, and Beit Shmuel 4, pasken like the Terumat HaDeshen that one only needs a Minyan lechatechilah.</ref>
	#This minyan does not have to be standing under the actual chuppah,<ref>Nitei Gavriel Nisuin 23:2, quoting Shut Nachalah L’Yisrael 62</ref> but must be able to hear the brachos directly and not through a microphone.<ref>Nitei Gavriel Nisuin 23:5, as per the usual halachos regarding minyan. See Shulchan Aruch O.C. 124:4 and Shut Minchas Shelomo 9 regarding microphones.</ref>		#This minyan does not have to be standing under the actual chuppah,<ref>Nitei Gavriel Nisuin 23:2, quoting Shut Nachalah L’Yisrael 62</ref> but must be able to hear the brachos directly and not through a microphone.<ref>Nitei Gavriel Nisuin 23:5, as per the usual halachos regarding minyan. See Shulchan Aruch O.C. 124:4 and Shut Minchas Shelomo 9 regarding microphones.</ref>
	#If only the final bracha of “Asher Bara” will be recited (see below), only three men need to have joined the meal and be present at Birkas Hamazon.<ref>Aruch Hashulchan 62:11, explaining that the minyan is truly necessary only out of respect for the earlier bracha of “Shehakol Bara” and those referring to Yerushalayim. However, at least three men are needed in order to have a zimun for Birkas HaMazon</ref>		#If only the final bracha of “Asher Bara” will be recited (see below), only three men need to have joined the meal and be present at Birkas Hamazon.<ref>Aruch Hashulchan 62:11, explaining that the minyan is truly necessary only out of respect for the earlier bracha of “Shehakol Bara” and those referring to Yerushalayim. However, at least three men are needed in order to have a zimun for Birkas HaMazon</ref>

Unknown user: There was an issue with a footnote where it was written that both the beit yosef and rama held like the terumas hadeshen but it was also implied that they argue with one another

2022-10-24T22:46:29Z

There was an issue with a footnote where it was written that both the beit yosef and rama held like the terumas hadeshen but it was also implied that they argue with one another

← Older revision		Revision as of 22:46, 24 October 2022
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	#One needs a Minyan to the sheva berachot, whether under the chuppah or during the week after.<ref>The Gemara 7b-8a says that Birkat Chatanim needs a Minyan, based either upon the fact that Boaz assembled people at his marriage to Rus (Rus 4:11-12) or from Tehillim 68:27 (במקהלות ברכו אלקים וה' ממקור ישראל). Shitah Mekubetzes there adds another possible source, Vayikrah 22:32 (ונקדשתי בתוך בני ישראל). See Noda BiYhudah Kama E.H. 56.		#One needs a Minyan to the sheva berachot, whether under the chuppah or during the week after.<ref>The Gemara 7b-8a says that Birkat Chatanim needs a Minyan, based either upon the fact that Boaz assembled people at his marriage to Rus (Rus 4:11-12) or from Tehillim 68:27 (במקהלות ברכו אלקים וה' ממקור ישראל). Shitah Mekubetzes there adds another possible source, Vayikrah 22:32 (ונקדשתי בתוך בני ישראל). See Noda BiYhudah Kama E.H. 56.
	The Rishonim (see [[Kiddushin]]), debate whether or not this extends to Birkat Erusin as well or not, but they all agree that Birkat Chatanim does require a Minyan.<br />		The Rishonim (see [[Kiddushin]]), debate whether or not this extends to Birkat Erusin as well or not, but they all agree that Birkat Chatanim does require a Minyan.<br />
	If there aren't even ten men in the whole town, the Rashba (Shut 1:1167, Meyuchasot 185) holds that one absolutely needs ten people, as the Chachamim prohibited one to his wife for whom he did not make Sheva Berachot. On the other hand, the Terumat HaDeshen (140), quotes a Teshovot Maimoni who explains Chazal's terminology of "Kallah BeLo Beracha" to be more colloquial than literal, in reference to the Chuppah itself. The Beit Yosef (64:4) paskens like the Terumat HaDeshen, while the Rama, Chelkat Mechokek 3, and Beit Shmuel 4, pasken like the ~~Terumat HaDeshen~~ that one only needs a Minyan lechatechilah.</ref>		If there aren't even ten men in the whole town, the Rashba (Shut 1:1167, Meyuchasot 185) holds that one absolutely needs ten people, as the Chachamim prohibited one to his wife for whom he did not make Sheva Berachot. On the other hand, the Terumat HaDeshen (140), quotes a Teshovot Maimoni who explains Chazal's terminology of "Kallah BeLo Beracha" to be more colloquial than literal, in reference to the Chuppah itself. The Beit Yosef (64:4) paskens like the Terumat HaDeshen, while the Rama, Chelkat Mechokek 3, and Beit Shmuel 4, pasken like the Rashba that one only needs a Minyan lechatechilah.</ref>
	#This minyan does not have to be standing under the actual chuppah,<ref>Nitei Gavriel Nisuin 23:2, quoting Shut Nachalah L’Yisrael 62</ref> but must be able to hear the brachos directly and not through a microphone.<ref>Nitei Gavriel Nisuin 23:5, as per the usual halachos regarding minyan. See Shulchan Aruch O.C. 124:4 and Shut Minchas Shelomo 9 regarding microphones.</ref>		#This minyan does not have to be standing under the actual chuppah,<ref>Nitei Gavriel Nisuin 23:2, quoting Shut Nachalah L’Yisrael 62</ref> but must be able to hear the brachos directly and not through a microphone.<ref>Nitei Gavriel Nisuin 23:5, as per the usual halachos regarding minyan. See Shulchan Aruch O.C. 124:4 and Shut Minchas Shelomo 9 regarding microphones.</ref>
	#If only the final bracha of “Asher Bara” will be recited (see below), only three men need to have joined the meal and be present at Birkas Hamazon.<ref>Aruch Hashulchan 62:11, explaining that the minyan is truly necessary only out of respect for the earlier bracha of “Shehakol Bara” and those referring to Yerushalayim. However, at least three men are needed in order to have a zimun for Birkas HaMazon</ref>		#If only the final bracha of “Asher Bara” will be recited (see below), only three men need to have joined the meal and be present at Birkas Hamazon.<ref>Aruch Hashulchan 62:11, explaining that the minyan is truly necessary only out of respect for the earlier bracha of “Shehakol Bara” and those referring to Yerushalayim. However, at least three men are needed in order to have a zimun for Birkas HaMazon</ref>

Unknown user: women and children

2021-11-02T02:43:44Z

women and children

← Older revision		Revision as of 02:43, 2 November 2021
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	#In order to recite all 7 berachot, one must invite someone who did not attend either the wedding or a previous sheva berachot. <ref>Gemara Ketubot 7b. See [http://www.chabad.org/library/article_cdo/aid/477370/jewish/Panim-Chadashot-New-Faces.htm Panim Chadashot New Faces on chabad.org]. </ref> While some poskim require that the panim chadashot be given a setting, others are more lenient; the minhag is to be lenient and allow calling in a stranger or waiter to count as panim chadashot. <ref>Nitei Gavriel Hilchot Nisuin 2:87:1 </ref>		#In order to recite all 7 berachot, one must invite someone who did not attend either the wedding or a previous sheva berachot. <ref>Gemara Ketubot 7b. See [http://www.chabad.org/library/article_cdo/aid/477370/jewish/Panim-Chadashot-New-Faces.htm Panim Chadashot New Faces on chabad.org]. </ref> While some poskim require that the panim chadashot be given a setting, others are more lenient; the minhag is to be lenient and allow calling in a stranger or waiter to count as panim chadashot. <ref>Nitei Gavriel Hilchot Nisuin 2:87:1 </ref>
	#The Panim Chadashot can come even in the middle or towards the end of the meal.<ref>Nitai Gavriel (Nesuin vol. 2, 86:3)</ref>		#The Panim Chadashot can come even in the middle or towards the end of the meal.<ref>Nitai Gavriel (Nesuin vol. 2, 86:3)</ref>
	#~~There are Poskim~~ who ~~hold that~~ women ~~cannot count as a panim chadashot,~~<ref>Nitei Gavriel Nissuin 87:3 ~~</ref> though some Poskim say~~ that ~~a woman can~~.~~<ref>https~~:~~//www.nishmat.co~~.~~il/lesson/257/</ref>~~		#Panim Chadashot must be adult Jewish males - i.e. anyone who would count towards the minyan required for the recital of Sheva Berachot - to the exclusion of women and children.<ref>Pitchei Teshuva (Even HaEzer 62:14), Yabia Omer (vol. 3 Even HaEzer 11), Yalkut Yosef (Sova Semachot 17:25), Mekor Chaim (HaLevi, vol 5 238:4), Nitei Gavriel Nissuin 87:3-4. Some deduce from the Rambam that he would allow women to count. See Shu"t BaMareh HaBazak 6:16 for a brief discussion.</ref>
	~~#A child cannot count as panim chadashot.<ref>Nitei Gavriel Nissuin 87:4~~</ref>
	#While many poskim hold that panim chadashot means only one new person, some hold that two are required.<ref>The Chelkat Mechokek EH 62:9 writes that you only need one new person for panim chadashot. This is also the opinion of the Aruch Hashulchan 62:24. Yabia Omer EH 3:11:2 is strict for the Rav Avraham Ben HaRambam (teshuva 86 and 110) in explaining the Rambam that two people are necessary.</ref>		#While many poskim hold that panim chadashot means only one new person, some hold that two are required.<ref>The Chelkat Mechokek EH 62:9 writes that you only need one new person for panim chadashot. This is also the opinion of the Aruch Hashulchan 62:24. Yabia Omer EH 3:11:2 is strict for the Rav Avraham Ben HaRambam (teshuva 86 and 110) in explaining the Rambam that two people are necessary.</ref>

Unknown user: /* Panim Chadashot */ some Poskim allow women to count as Panim Chadashot

2021-10-15T00:11:58Z

Panim Chadashot: some Poskim allow women to count as Panim Chadashot

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Unknown user: /* Minyan */

2021-06-24T01:54:32Z

Minyan

← Older revision		Revision as of 01:54, 24 June 2021
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	# If the Sheva Brachos begun while a minyan was present, but then some of the people left before all of the brachos were recited, they may still continue to recite the remaining brachos.<ref>Pischei Teshuvos 62:14, Aruch Hashulchan 62:13. The Nitei Gavriel (Nisuin 23:4) assumes that this is true only as long as the majority of the minyan remains.</ref>		# If the Sheva Brachos begun while a minyan was present, but then some of the people left before all of the brachos were recited, they may still continue to recite the remaining brachos.<ref>Pischei Teshuvos 62:14, Aruch Hashulchan 62:13. The Nitei Gavriel (Nisuin 23:4) assumes that this is true only as long as the majority of the minyan remains.</ref>
	# If there is no minyan at the chuppah, some say that the couple should delay the marriage until they are able to find one<ref>Shulchan Aruch and Beis Yosef 61:3 quoting the Rashba (Shut 1:1167, Meyuchasot 185)</ref> while others believe that it is better to get married as planned and then make the brachos later.<ref>Terumas Hadeshen 2:140). The Rama, Knesses Hagedolah (E.H. 62), Chelkas Mechokek (62:3), Beis Shmuel (62:4) and Aruch Hashulchan (62:12) follow this latter opinion.</ref>		# If there is no minyan at the chuppah, some say that the couple should delay the marriage until they are able to find one<ref>Shulchan Aruch and Beis Yosef 61:3 quoting the Rashba (Shut 1:1167, Meyuchasot 185)</ref> while others believe that it is better to get married as planned and then make the brachos later.<ref>Terumas Hadeshen 2:140). The Rama, Knesses Hagedolah (E.H. 62), Chelkas Mechokek (62:3), Beis Shmuel (62:4) and Aruch Hashulchan (62:12) follow this latter opinion.</ref>
			# A mourner in 12 months of mourning a parent if necessary to complete the minyan for sheva brachot may join the sheva brachot even though it is a joyous occasion.<Ref>Haavelut Bhalacha Ubagada p. 268 citing Ben Ish Chai Shlach and Rabbi Akiva Eiger</ref>
	====Who is Included?====		====Who is Included?====
	# The groom is included in the minyan,<ref>Gemara Kesuvos 7b, Shulchan Aruch 62:7. The Netziv to Sheiltos and Aruch Hashulchan 62:11 explains that this is because the brachos are an expression of gratitude and praise to Hashem for the wedding, which is certainly felt by the groom as well as the participants. If the minyan is necessary in order to show honor to the couple, however, it would be difficult to explain why the groom is allowed to count towards the minyan.</ref> as are any of his relatives, the mesader kiddushin, and the eidei kiddushin.<ref>Chelkas Mechokek 34:7, Aruch Hashulchan 34:10. It stands to reason that if the groom himself can count towards the minyan, so should anyone else involved or their relatives.</ref>		# The groom is included in the minyan,<ref>Gemara Kesuvos 7b, Shulchan Aruch 62:7. The Netziv to Sheiltos and Aruch Hashulchan 62:11 explains that this is because the brachos are an expression of gratitude and praise to Hashem for the wedding, which is certainly felt by the groom as well as the participants. If the minyan is necessary in order to show honor to the couple, however, it would be difficult to explain why the groom is allowed to count towards the minyan.</ref> as are any of his relatives, the mesader kiddushin, and the eidei kiddushin.<ref>Chelkas Mechokek 34:7, Aruch Hashulchan 34:10. It stands to reason that if the groom himself can count towards the minyan, so should anyone else involved or their relatives.</ref>
	# Women do not count towards the Minyan for sheva brachot.<ref>Shulchan Aruch EH 62:4, see Yabia Omer vol. 3 EH Siman 11</ref>		# Women do not count towards the Minyan for sheva brachot.<ref>Shulchan Aruch EH 62:4, see Yabia Omer vol. 3 EH Siman 11</ref>
	# A minor does not count for the minyan of sheva brachot.<ref>Shulchan Aruch 62:4, Yabia Omer EH 3:11:6</ref>		# A minor does not count for the minyan of sheva brachot.<ref>Shulchan Aruch 62:4, Yabia Omer EH 3:11:6</ref>

	===Cup of Wine===		===Cup of Wine===
	# Even under the chuppah (where the brachos are not recited with Birkas haMazon), the Sheva Brachos should be recited over a cup of wine.<ref>Maseches Kallah 1, Zohar 2 p. 169a. Sefer Hayashar of Rabbeinu Tam no. 620 implies that this custom was established by Rav Yehudai Goan, but the Aruch Hashulchan 62:7 believes that it was part of the original mitzvah of Sheva Brachos dating back to Moshe Rabbeinu. On the other hand, Tashbetz 3:65 disputes the requirement to have a cup of wine at all, as the Gemara (Kesuvos 8a) refers to making six blessings, and not seven.</ref> If wine is not available, another alcoholic beverage can be used.<ref>Shulchan Aruch E.H. 62:1</ref>		# Even under the chuppah (where the brachos are not recited with Birkas haMazon), the Sheva Brachos should be recited over a cup of wine.<ref>Maseches Kallah 1, Zohar 2 p. 169a. Sefer Hayashar of Rabbeinu Tam no. 620 implies that this custom was established by Rav Yehudai Goan, but the Aruch Hashulchan 62:7 believes that it was part of the original mitzvah of Sheva Brachos dating back to Moshe Rabbeinu. On the other hand, Tashbetz 3:65 disputes the requirement to have a cup of wine at all, as the Gemara (Kesuvos 8a) refers to making six blessings, and not seven.</ref> If wine is not available, another alcoholic beverage can be used.<ref>Shulchan Aruch E.H. 62:1</ref>

Unknown user: /* Under The Chuppah */

2021-06-16T03:34:46Z

Under The Chuppah

← Older revision		Revision as of 03:34, 16 June 2021
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	# A new cup of wine should be used and not the one already used for Birkas Eirusin.<ref> Implied by Abudraham, Machzor Vitri 470, and Rama E.H. 65:3 regarding the special cup.</ref> If one is using the same cup it must be refilled.<ref>Shulchan Aruch E.H. 62:1</ref>		# A new cup of wine should be used and not the one already used for Birkas Eirusin.<ref> Implied by Abudraham, Machzor Vitri 470, and Rama E.H. 65:3 regarding the special cup.</ref> If one is using the same cup it must be refilled.<ref>Shulchan Aruch E.H. 62:1</ref>
	# Some Poskim hold that everyone in the audience must stand for the Sheva Berachot recited under the Chuppah.<ref>Orchos Chaim Hil. Kiddushin, Beer Heitiv E.H. 62:1, Erech Lechem E.H. 61, see Mishnah Brurah 128:51</ref>		# Some Poskim hold that everyone in the audience must stand for the Sheva Berachot recited under the Chuppah.<ref>Orchos Chaim Hil. Kiddushin, Beer Heitiv E.H. 62:1, Erech Lechem E.H. 61, see Mishnah Brurah 128:51</ref>
			# The practice is to split up the sheva brachot to 7 people.<ref>Yabia Omer EH 4:7, Nitai Gavriel Nesuin v. 1 p. 211. Nitai Gavriel also quotes this from Igrot Moshe EH 1:94 and Tzitz Eliezer 6:2:5.</ref> Some prefer to keep the brachot that don't begin with a baruch together with the previous bracha. Accordingly, the sheva brachot can be split up to 5 people: 1) Hagefen, 2) Shehakol Bara Lkevodo, 3) Yotzer Haadam 4) Asher Yatzar, Sos Tasis, Same'ach Tisamach, and 5) Asher Bara.<ref>Nitai Gavriel Nesuin v. 1 p. 212. See there for details.</ref>

	==Week after Marriage==		==Week after Marriage==

Unknown user: /* Beit Chatanim */

2021-01-26T04:18:44Z

Beit Chatanim

← Older revision		Revision as of 04:18, 26 January 2021
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	===Beit Chatanim===		===Beit Chatanim===
	# According to some Sephardim, if the meals during the week after the wedding do not take place in the house of groom one may only make the bracha of hagefen and ashar bara (and not all sheva [[brachot]]). <ref>Yalkut Yosef (Chupah VeKiddushin pg 301) rules that in order to make all 7 [[Brachot]] of Sheva [[Brachot]] one needs to fulfill three conditions: 1) it takes place in the house of groom, 2)there’s ten men there, and 3) there’s two new faces. On pg 307 he writes that when making a meal not in the house of the groom the one doing [[Zimmun]] makes Hagefen, and asher bara and then drink from the wine. He should also have the bride and groom and groom in mind and the bride and groom should have in mind to fulfill his obligation when making the [[Brachot]] and have them taste the wine afterwards. Siddur Kol Eliyahu (pg 916) which is based on the rulings of Rav Mordechai Eliyahu writes that the proper minhag is only to make the 7 [[Brachot]] when one is having the meal in the house of the bride and groom. However, some are lenient to have the 7 [[Brachot]] said by Ashkenazim who rely on those who say to make the [[Brachot]]. [http://www.dailyhalacha.com/displayRead.asp?readID=977 Rabbi Mansour on Daily Halacha] quotes Chacham Baruch, Chacham Ovadyah Yosef, and Chacham Ezra Attiyah who agree that one can only two [[Brachot]] and not all sheva [[Brachot]] when it’s not taking place in the house of the groom. See Otzar haPoskim, Sh"t Vayashav HaYam vol. 2, Shemesh uMagen, Ohr LeTzion vol. 2, and Birkat Hashem vol.4 for different opinions.</ref>		# According to some Sephardim, if the meals during the week after the wedding do not take place in the house of groom one may only make the bracha of hagefen and ashar bara (and not all sheva [[brachot]]).<ref>Yalkut Yosef (Chupah VeKiddushin pg 301) rules that in order to make all 7 [[Brachot]] of Sheva [[Brachot]] one needs to fulfill three conditions: 1) it takes place in the house of groom, 2)there’s ten men there, and 3) there’s two new faces. On pg 307 he writes that when making a meal not in the house of the groom the one doing [[Zimmun]] makes Hagefen, and asher bara and then drink from the wine. He should also have the bride and groom and groom in mind and the bride and groom should have in mind to fulfill his obligation when making the [[Brachot]] and have them taste the wine afterwards. Siddur Kol Eliyahu (pg 916) which is based on the rulings of Rav Mordechai Eliyahu writes that the proper minhag is only to make the 7 [[Brachot]] when one is having the meal in the house of the bride and groom. However, some are lenient to have the 7 [[Brachot]] said by Ashkenazim who rely on those who say to make the [[Brachot]]. [http://www.dailyhalacha.com/displayRead.asp?readID=977 Rabbi Mansour on Daily Halacha] quotes Chacham Baruch, Chacham Ovadyah Yosef, and Chacham Ezra Attiyah who agree that one can only two [[Brachot]] and not all sheva [[Brachot]] when it’s not taking place in the house of the groom. See Otzar haPoskim, Sh"t Vayashav HaYam vol. 2, Shemesh uMagen, Ohr LeTzion vol. 2, and Birkat Hashem vol.4 for different opinions.</ref>
			# It is permissible for a Sephardic groom to ask an Ashkenazi who participates in the sheva brachot meal to recite the brachot of the sheva brachot even when it isn't in the groom's house.<ref>[https://www.torahanytime.com/#/lectures?v=138484 Rav Yitzchak Yosef (Motzei Shabbat Parshat Bo 5781 min 35)]</ref>

	===Panim Chadashot===		===Panim Chadashot===