Tevilat Keilim and Sheva Brachot: Difference between pages

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''Sheva Brachot'' (heb. שבע ברכות; lit. seven blessings) refers to the set of seven blessings recited in conjunction with the marriage ceremony. These ''brachot'' are also recited at meals eaten in honor of the new couple during the first week of their marriage. Colloquially, this term is also used to refer to the meal at which these ''brachot'' will be recited. Technically, only six of these blessings are actually unique to the marriage celebration, as the seventh ''bracha'' is the ''hagefen'' made on a cup of wine. The text of the ''brachot'' can be found in most siddurim and ''bentchers'' immediately after ''birkat hamazon''. Here's a sample text: [http://www.chabad.org/library/article_cdo/aid/479965/jewish/Text-of-Sheva-Brachot.htm Text of Sheva Brachot (Chabad.org)]. In some circumstances, only “Hagefen” and “Asher Bara” are recited.
[[Image:pots.jpg|right|300px]]
The Torah commands us to immerse metal  <Ref> Gold, silver, copper, iron, tin, and lead are all types of metal. </ref> utensils that are purchased or otherwise acquired from a non-Jew in a mikva prior to their first use. <ref> Bamidbar 31:23; Rashi, Avoda Zara 75b </ref> This mitzva is referred to as "tevilat keilim", the immersion of utensils. It is suggested that tevilat keilim, which appears in the Torah following the battle with the Midianites, was a mitzva intended to remove impurity from the utensils which had been in the presence of the dead. <ref> Rashi;Bamidbar 31:23 </ref>


The mitzva of tevilat keilim is often compared to the conversion of a Gentile to Judaism - just as a conversion to Judaism requires immersion in a mikva, so too a utensil which "converts" from Gentile to Jewish ownership requires immersion, as well.  <Ref> Rashba (Yevamot 47b) and Issur veHetter HeAroch (Shaar 58 Ot 76) citing Yerushalmi Avoda Zara 5:16 </ref> One is not required to immerse utensils which one borrows from a non-Jew.  <Ref>S”A Y.D. 120:8, Kitzur Shulchan Aruch 37:5 </ref>As we will see, the mitzva of tevilat keilim generally applies only to metal and glass utensils.
==General Laws==


==Basics==
#The couple traditionally honors attendees by appointing them to recite the Sheva Brachot. Because these blessings are meant especially for the bride and groom, it is better that the groom himself not recite them.<ref>Teshuvah of Rabbi Avraham ben haRambam quoted in Maaseh Rokeach on Hilchos Ishus, referenced by Otzar Haposkim E.H. 62:1:8. See also Rama 34:1, Semag Aseh 48, Mordechai Kesuvos 131, Hagahos Maimoni Ishus 10:3, and Drisha to Tur E.H. 34:1 who add that the groom should not make the blessings so as not to embarrass a groom who wouldn’t be able to recite them himself.</ref> Considering that the ''brachot'' are recited for the new couple, the person reciting the blessings should face the couple.<ref>Maharil (Hilchos Nisuin) would face the bride and groom specifically for the blessing of “Sameach Tisamach,” and common practice is to do so for all of the brachos (see Shulchan Ha’Ezer 2:42). The Aruch Hashulchan (62:9) writes that ideally, the bride and groom should face East, and the person reciting the brachos should face West.</ref> However, if nobody else present is able to say the ''brachot'', the groom may do so.<ref>Mordechai Kesuvos 131, Shut Maharsham 1:160, Sdei Chemed “Chasan V’Kallah” 18, all quoted in Otzar Haposkim 62:1:10.</ref>
# Utensils used for a meal that are bought from a non-Jew require Tevilah (immersion in a kosher mikveh). <Ref>S”A YD 120, Gemara Avoda Zara 75b </ref>
#Many ''poskim'' believe that the same person must recite all of the ''brachot'',<ref>Shaarei Efraim on Hilchos Keriyas haTorah Shaar 9 Pischei Shearim 19, Shut Har Tzvi O.C. 44, cf. Pischei Teshuvos 61:17 that one person recites all of the blessings appears to be implied strongly by all of the Rishonim who discuss these brachos, especially considering that the brachos are considered smuchim to each other.</ref> but the near-universal practice is to divide the brachot up and honor various people to each recite a bracha.<ref>See Igros Moseh E.H. 1:94, Tzitz Eliezer 6:2:5, Yabia Omer 4:7, and Mishneh Halachos 4:204 who all defend this practice, although none of these poskim appear to be so encouraging of the custom. Rav Moshe Feinstein notes that all those reciting the brachos should still make sure to listen and say amen to all of the others. See Otzar Haposkim 62:3:4 and Shut Bnei Banim 4:6 for further discussion of splitting the brachos generally as well as grouping various brachos together, such as the first two or the first six.</ref>
# One who is unsure whether or not one's utensils were purchased from a Jewish owned company should immerse them without reciting the accompanying blessing. <Ref> Igrot Moshe Y.D. 3:21 </ref>
#The order of the brachot is not critical, meaning, that if one made a mistake and skipped a ''bracha'', he should recite the ''bracha'' that was skipped.<ref>Be’er Heitiv 62:3 quoting Rambam in Shut Pe’er Hador 9. Nitei Gavriel Nisuin 34:3 applies this to the bracha of “Hagafen” as well. Similarly, if there is no one who knows all of the brachos, they may still recite whatever brachos they know (Otzar Haposkim 62:3:1).</ref>
# It is actually a matter of dispute amongst the authorities whether the mitzva of tevilat keilim has the status of a Torah commandment<ref>Rabbenu Tam (Tosfot Yoma 78a), Rashba (Torat Habayit Ha'aroch 125b) </ref> or a rabbinical one.<Ref> Ramban on Parashat Bamidbar 31:23. See Yabia Omer Y.D. 2:9 for a list of both opinions. </ref>Nevertheless, most halachic authorities treat tevilat keilim as a Biblical mitzva for all intents and purposes. <Ref> Aruch Hashulchan Y.D. 120:4, Sh”t Yechave Daat 4:44 </ref> All poskim agree that glass is only rabbinic.<ref> Pri Chadash 120:3 </ref>
# One shouldn't dip utensils in snow. If there's no other available options one may dip glass utensils in a mikveh.<ref>Mordechai quotes the Rabbenu Shemaryahu who says that one may dip in a mikveh of snow even if it didn't melt. However, Rabbenu Eliezer argued. Bet Yosef YD 201:30 defended Rabbenu Shemaryahu but concludes that for Biblical halachot one shouldn't dip a utensil in snow. Pitchei Teshuva YD 120:4 cites the Chachmat Adam who writes that for an extenuating circumstances we can rely on the Rabbenu Shemaryahu to dip utensils in snow that isn't melted. [http://www.toratemetfreeware.com/online/f_01599.html#HtmpReportNum0004_L2 Hilchot Taharat Kelim 5:7] agrees if the snow is collected in a pit.</ref>


==Procedure of Tevilah==
===''Minyan''===
# One must immerse the entire vessel at one time and not half at a time. <Ref>Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur S”A YD 120:5) </ref>
# One must make sure to remove all stickers, labels, and rust. <Ref>Yalkut Yosef YD 120:6, Kitzur Shulchan Aruch 37:10 </ref>
# The utensil is immersed once, ensuring that it is completely covered by the water of the mikva. <ref> Kitzur Shulchan Aruch 37:10 </ref>
# One should hold the vessel loosely. <Ref>Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur S”A YD 120:5) </ref>
# One should remove a knife from the case before immersion. <Ref>Yalkut Yosef YD 120:6 </ref>
# Ideally, a person should loosen his grasp of the kli for a second so that it leaves his grip for a moment. If a person is worried about it falling and breaking or getting lost, it is advisable to do the tevilat kelim over a basket. If that’s not possible such as with a large fragile kli, one should 1) first hold onto the kli with both hands, 2) remove one hand momentarily and then grasp it again, 3) remove the other hand and grasp it again.<ref>The Chelkat Binyamin 120:26 writes that there’s 4 opinions about whether holding onto the kelim poses as a chasisa:
* The Rama 120:2 and Levush 120:2 hold that as long as the hand was wet with mikveh water and wasn’t removed from the mikveh and then took hold of the kli it is an effective tevilah. However, if the hand was wet with regular tap water or mikveh water but was then removed from the mikveh and then took hold of the kli the tevilah is ineffective.
* The Gra holds that whether the hand was wet by mikveh water or other water the tevilah is effective.
* The Taz holes that if the hand was wet with mikveh water and didn’t leave the mikveh it is an effective tevilah even if she grabbed tightly. If the hand was wet with non-mikveh water or mikveh water but was removed from the mikveh and then it holds onto the kli tightly the tevilah is ineffective.
* The Mahari Bruna holds that even if the hand was wetted with mikveh water and didn’t leave the mikveh if it is holding tightly the tevilah is ineffective. The halacha follows the Rama but one should be strict for the Taz unless it is an extenuating circumstance.</ref>
# A child under [[Bar Mitzvah]] can only do Tevilah in the presence of an adult. In such a case he can even make the Bracha. <Ref>Shulchan Aruch Y.D. 120:14, Kitzur Shulchan Aruch 37:12, Yalkut Yosef YD 120:25, Sh”t Yabia Omer 2:9(8). The reason for this is established by the Trumat Hadeshen that either no intention is necessary for Tevilat Keilim since it isn't similar to purification from impurity and also it is possible to teach a child to have the correct intention. </ref>
# According to Sephardim, it is permitted to do tevilat keilim on Shabbat or Yom Tov but initially one should give it to a non-Jew and then borrow it back and at that point it won't be obligated in tevilat keilim<ref> The gemara Beitzah 18a provides four reasons why it is forbidden to do tevilah of a tameh kli on Shabbat or Yom Tov. These include: a person might come to carry in a public domain, if it is clothing one might squeeze it out, one might delay all of one's tevilah until then, and it looks like fixing the kli. The Rif (Beitzah 10a) only records the reasons of squeezing and delaying and the Rambam (Yom Tov 4:17) only the reason of delaying. The Rosh (Beitzah 2:3) writes that according to the Rif it would emerge that it is permitted to perform tevilat keilim on Shabbat. However, the Rosh argues that we should follow the other reasons that gemara gave and so it would be forbidden to do tevilat keilim on Shabbat. Shulchan Aruch 323:7 rules like the Rif and Rambam that it is permitted but initially one should give it a non-Jew and then borrow it back from him, at which point there's no obligation of tevilat keilim.</ref>, but after Shabbat or Yom Tov one should do tevilat keilim on it without a bracha.<ref>Mishna Brurah 323:36, Kitzur Shulchan Aruch 37:13</ref> According to Ashkenazim, one shouldn't do tevilat keilim on Shabbat or Yom Tov. Rather one should give it to a non-Jew and borrow it back. If it is a vessel that one could use to draw water one could use it to draw water from the mikveh and that is effective for tevilat keilim and doesn't appear as tevilat keilim.<ref> The Rama 323:7 writes that one should do it in a way that appears that you're only drawing water from the mikveh. Kitzur Shulchan Aruch 37:13 writes that in general it is forbidden to do tevilat keilim on Shabbat or Yom Tov but rather should give it to a non-Jew and borrow it back. </ref>
# A non-kosher utensil should first be kashered prior to immersing it.  <ref> Shulchan Aruch YD 121:2, Kitzur Shulchan Aruch 37:4 </ref>
# According to most poskim, Tevilat Kelim doesn't need kavana. Therefore, if a vessel fell into the mikveh it doesn't need to be toveled again.<ref>The Trumat Hadeshen 257 writes that a katan can have kavana for tevilat kelim and also tevilat kelim is chulin and doesn't need kavana, it is just a mitzvah unlike niddah (where the Rama 198:48 requires kavana initially). Rashba in teshuva 3:255 is clearly compares niddah and tevilat kelim, but in his conclusion he cites the Rambam who holds that even for Niddah kavana isn't necessary. Radvaz 1:34 thinks that the Rashba agrees with the Rambam. He explains that the general topic of mitzvot needing kavana isn’t relevant here since tevila and shechita are matirin and not mitzvot. Both the Shach YD 120:20 and Taz 198:17 write that we accept the Truamt Hadeshen and kavan isn't necessary for tevilat kelim. However, the Gra 120:38 sides with the Bach who thinks that initially you need kavana just like niddah (based on the comparison of the Rashba).</ref>
# It is unclear whether or not one who converts to Judaism is required to immerse the utensils he already owns. <ref>Sh"t Shevet HaLevi 4:92, 6:245(2) holds that a convert is required to immerse his vessels. Sh”t Yabia Omer YD 8:7 writes that seemingly the convert wouldn’t be obligated to immerse the utensils and quotes the Sefer Devarim Achadim (Rav Eliyahu Kalskin Siman 196), Shem MeShmuel (Parshat Matot), Sh”t Nezer HaKodesh 17 who agree. Yabia Omer concludes that one should immerse metal vessels without a Bracha and one wouldn’t need to immerse glass vessels. See Tzitz Eliezer 8:19-20, 22:49.</ref>


==Beracha==
#One needs a [[Minyan|''minyan'']], ten Jewish men, for the sheva brachot, both when it is recited the chuppah as well as when it is recited during the week after the wedding.<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.
# For one vessel the Bracha is Al Tevilat Kli and for multiple vessels the Bracha is Al [[Tevilat Kelim]]. After the fact, if one switched Kli for Kelim or the opposite one has fulfilled one’s obligation. <Ref>Yalkut Yosef YD 120:7 </ref>
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 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 brachot directly. Some ''poskim'' hold that they should not be recited 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> See [[Brachot Through a Microphone]] page for details.
#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 Birkat 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 the Sheva Brachot was started while a minyan was present, but then some of the people left before all of the brachot were recited, they may continue to recite the remaining brachot.<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, Sephardic ''poskim'' hold 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 Ashkenazic ''poskim'' hold that it is better to get married as planned and recite the ''brachot'' 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 it is necessary, a [[Twelve Months|mourner who is in the twelve months of mourning for a parent]] may complete the minyan for ''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>


==Which Vessels require Tevilah?==
====Who is Included?====
# While the immersion of metal utensils is required by Torah law, glass utensils must be immersed only by rabbinic enactment. Glass was incorporated into the mitzva of tevilat keilim because glass and metal share a common characteristic - they are both materials which can be melted and reconstructed when needed. <ref> Pri Chadash 120:3, Aruch Hashulchan Y.D. 120:25 </ref>
# Metal, glass, crystal, pyrex, and duralux require Tevilah. However, plastic, nylon, earthenware, and vessels covered in earthenware do not require Tevilah. <Ref>Sh”t Yabia Omer 4:8, Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-3) </ref>
# Some say that porcelain requires Tevilah.<ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:6) explains that even though some poskim held that it wasn’t obligated that was only because they were discussing porcelain which was ceramic not covered with glass, however, nowadays the common porcelain is covered with glass and must require Tevilah. Sh”t Yabia Omer 4:8 writes that porcelain doesn’t require tevilah. </ref>
# Plastic or wood cutting boards do not need Tevilah, but those who are strict and do Tevilah for it will be blessed. <Ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-4) </ref>
# Earthenware dishes or fine china that have a glass glaze must have tevilat keilim without a bracha.<Ref>Yalkut Yosef Y.D. 120:2-3. See Igrot Moshe Y.D. 2:46 who in the context of kashrut and absorption of meat and milk writes that the glass glaze on china is insignificant and doesn't make it like glass.</ref>
# Similarly, jars, bottles, or metal containers which are used only to store food and not used for food preparation or consumption should be immersed without a blessing. Utensils which are only used indirectly with food, such as bottle openers, and the like, do not require immersion.  <Ref> Shach Y.D. 120:11, Kitzur Shulchan Aruch 37:8-9, [[Shevet Halevi]] 6:245:4 </ref>
# Common custom is not to require the immersion of plastic utensils<ref> Melamed Lehoil 2:48 </ref> even though some authorities argue that the similarities between glass and plastic would require it.  <ref> Tzitz Eliezer 7:37, 8:26, Chelkat Yaakov 2:163, Yabia Omer Y.D. 4:8 </ref>
# Utensils which one is certain that they contain no glass or metal components need not be immersed.  <Ref> Kitzur Shulchan Aruch 37:3 </ref>
# Corelle dishes are halachically similar to glass dishes and should be immersed. According to most poskim they are immersed with a bracha. <ref>[http://www.star-k.org/tevilas%20list.pdf Star K] and [http://www.oukosher.org/index.php/passover/article/tevilat_keilim/ OU] write that corelle dishes require tevilah with a bracha. [http://www.kashrut.com/articles/tevilas_keilim/ Rabbi Binyamin Forst] and [http://www.torah.org/advanced/weekly-halacha/5762/vayera.html Rabbi Doniel Neustadt] agree. [http://www.torahlab.org/doitright/dipping_your_dishes/ Rabbi Tzvi Haber of Los Angeles]writes that the obligation to immerse corelle is questionable and so one should dip it without a bracha.
* [https://www.koltorah.org/halachah//tevilat-keilim-part-ii-by-rabbi-howard-jachter Rabbi Jachter] quotes Rav Teitz and Rav Mordechai Willig as holding that corelle should have tevilah without a bracha. He also cites Ohelei Yeshurun p. 74 that Rav Moshe is quoted as holding that corelle strictly don't need tevilah but should have it without a bracha.</ref>
# One should immerse the kos of eliyahu used for the seder night without a beracha. <ref> [http://tvunah.org/2014/04/07/507/ Rav Osher Weiss] </ref>
===Disposable Utensils===
# The mitzva of tevilat keilim only requires one to immerse those utensils which are intended to be used in food preparation or consumption.  Although disposable utensils, such as aluminum pans, need not be immersed, <ref> Rambam Keilim 7:5, Igrot Moshe Y.D. 3:23 </ref> one who intends to re-use them a number of times should do so. <ref> Minchat Yitzchak 5:32 </ref> Others argue that disposable aluminum pans require Tevilat Keilim.<ref>Chazon Ovadia (Shabbat v. 2 p. 56) writes that disposable aluminum pans require tevilat kelimim since they are considered a real kli even though they are disposable. Even if they don't have tumah they still require tevilat kelim since it doesn't depend on tumah as the Mahari Asad writes. Biography Pear Hadar p. 230 by Rav Eliyahu Abittan writes that Rav Ovadia regularly ruled this way.</ref>


===Tevilat Kelim on Snapple Bottles===
#The groom is included in the ''minyan'' necessary for ''sheva brachot''.<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> A groom's relatives, the [[Kiddushin|''mesader kiddushin'']], and the ''eidei kiddushin'' also count for the ''minyan''.<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>
[[Image:snapple.png|100px|right]]
#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>
# One of the most famous practical issues of tevilat kelim is glass bottles like Snapple. This seems to be a big issue as it is a vessel that we drink from (so it is klei [[Seudah]]), so it should require tevilah. Some think that one use would be allowed even without tevilah, but that seems to be made up. So just because we are richer than we used to be and throw out (or recycle of course) this perfectly good glass bottle, should that exempt us from tevilas keilim?
#A minor does not count for the ''minyan'' of ''sheva brachot''.<ref>Shulchan Aruch 62:4, Yabia Omer EH 3:11:6</ref>
# Rav Hershel Schachter (Ten Minute Halacha - Practical Tevilas Keilim Issues by Rabbi Aryeh Lebowitz, min. 8) says that in fact it is forbidden to drink from these bottles. Rather, when you open the bottle, you must pour the contents into another vessel before drinking. On the other hand, Rav Moshe (Igrot Moshe YD 2:40) writes that it is not an issue to drink from the Snapple bottle since the Jew who opens it is considered the one who created the vessel and then it would not require tevilah. Chacham Ben-Zion Abba Shaul (Or Litzion OC 1:24) agrees. Alternatively, R' Yechiel Yaakov Weinberg (Sridei Esh YD 2:29) suggests a different solution. He says when you buy the Snapple, just have in mind not to acquire the bottle and then you have no issue as you do not own the vessel and you can drink from the bottle. Rav Menashe Klein (Mishne Halachot 4:107) writes that it is permissible since one doesn’t have in mind to acquire the bottle because nobody wants to buy something prohibited. For a similar idea, see Yabia Omer 7:9:3.


===Tevilat Kelim on Aluminum===
===Cup of Wine===
# The Gemara (Avoda Zara 75b) learns from the pesukim by the war with Midyan that when one buys utensils from a non-Jew one must immerse them in a mikveh before using them. Metal utensils are obligated in [[Tevilat Kelim]].<ref> Shulchan Aruch YD 120:1</ref> Though aluminum is scientifically a metal, there is a discussion in the poskim whether aluminum is considered a metal according to the Torah.<ref>See Rav Yacov Kamenetsky in Emet LeYacov (YD 120:1). He concludes that you should dip without a beracha.</ref> In any event, our minhag is to be strict in this regard.<ref>Rav Hershel Schachter in a shiur on yutorah.org “Hilchos Tevilas Keilim”, Igrot Moshe YD 3:22</ref>
# Regarding aluminum tins, which are commonly only used once and then disposed of, there is a new point of discussion. Rav Moshe Feinstein (Igrot Moshe YD 3:23) proves from the rishonim that utensils which don’t last for an extended period of time, such as a vessel made from a pumpkin, don’t accept tumah. He assumes that since temporary vessels don’t qualify as a vessel for tumah, it must not also with regards to tevilat kelim. Seemingly, this applies to aluminum pans.<ref>An article on [http://oukosher.org/passover/articles/immersing-ourselves-in-tevilat-keilim/ ou.org] writes that aluminum pans are exempt according to Rav Moshe. Mishneh Halachot 7:111 fundamentally agrees with Rav Moshe but writes that aluminum pans are obligated since it could be reused many times.</ref> Nonetheless, he adds, that vessels which could last a long time but are disposed of because they are cheap would certainly be obligated in tevilat kelim, even for a single use. Some, however, argue that even such vessels don’t qualify as a vessel.<ref>Chelkat Yacov YD 46, OC 152:2, Minchat Yitzchak 5:32</ref> See above [[#Disposable_Utensils]] for general disposable utensils.


==Electric appliances==
#The ''sheva brachot'' should be recited over a cup of wine, both when it is recited the chuppah as well as when it is recited during the week after the wedding.<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 may be used.<ref>Shulchan Aruch E.H. 62:1</ref>
# Modern-day electrical appliances present the mitzva of tevilat keilim with its biggest challenge. This is, of course, because water can damage electrical appliances or even cause harm to those who use the item following the immersion. There are differing approaches among the halachic authorities as to how one should to proceed with such items. Some authorities are of the opinion that anything which must be plugged into the wall in order to be used is halachically considered as if it were attached to the ground and anything which is attached to the ground is exempt from tevilat keilim. <Ref> Chelkat Yaakov 1:126 </ref> Most authorities, however, reject this comparison and require even electrical items to be immersed just like all others. While some of these authorities require the entire item to be immersed along with all its electrical components, others say that only the actual components which come in direct contact with food need be immersed.  <Ref> Igrot Moshe Y.D. 1:57-58, Chelkat Yaakov 3:43 </ref>
#There is a dispute as to whether or not the ''brachot'' may be recited under the chuppah if there is no cup of wine or similar drink.<ref>Tashbetz 3:65 disputes the requirement to have a cup of wine as it is not mentioned in the Gemara, but Be’er Heitev 62:3 quotes the Rosh and Tur who imply that the cup is necessary. Aruch Hashulchan 62:7 rules that one must use a cup.</ref>
===Hot Water Urn===
#Regarding the cup under the chuppah, those reciting the ''brachot'' do not need to drink from the cup, but the bride and groom should at least taste from it.<ref>Aruch Hashulchan 62:8. See Taz Y.D. 265:10 who writes that whenever a cup of wine is used, but is not mentioned explicitly in the Gemara, only tasting is required and not a whole cheek-full. See also Moadim Uzmanim 3:246</ref>
# A metal hot water urn does require tevilah with a Bracha. <ref>[http://www.star-k.org/cons-appr-tvilaskelim.htm Star-K Tevilas Kelim Guidelines], [http://www.kof-k.org/articles/040108090413W-3%20Tevilas%20Keilim.pdf Kof-K article], [http://www.yeshiva.org.il/midrash/shiur.asp?id=5354 Rabbi Mordechai Eliyahu]</ref>If its impossible to tovel it, one may give it to a non-Jew as a present on condition that he lend it back to you and it will not be obligated in [[Tevilat Kelim]].<ref>[http://www.yeshiva.org.il/midrash/shiur.asp?id=5354 Rabbi Mordechai Eliyahu] explains that if its impossible to do tevilat kelim on a hot water urn or the like one may give it to a non-Jew on condition that they lend it back to you and then it will not require [[Tevilat Kelim]].</ref>
#Regarding ''sheva brachot'' after a meal, the ''[[Rama]]'' writes that two cups of wine should be used: one that is held up during [[Birkat Hamazon|''birkat hamazon'']], and another that is held up during the recitation of the other six ''brachot'' made for the couple.<ref>Shulchan Aruch and Tur 62:9, based upon Tosfos Pesachim 102b and Rosh Pesachim 10:8 that one cannot use one cup for two purposes.</ref> However, this opinion is not unanimous, and the [[Shulchan Aruch]] writes that the custom is to use one cup.<ref>Shulchan Aruch 62:9, and in the Beis Yosef there it is shown that many rishonim appear to have this view.</ref> This opinion may be relied upon if only one cup of wine is available.<ref>Otzar Haposkim 62:53:2</ref>
===Toaster===
# According to many authorities a toaster requires Tevilah with a bracha. <ref>Mishneh Halachot 9:162, Bear Moshe 4:100, Teshuvot VeHanhagot 1:450, Sefer [[Tevilat Kelim]] 11:52 quoting Rav Shlomo Zalman and Rav Wosner, Bayit HaYehudi 39:6, [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.kof-k.org%2Farticles%2F040108090413W-3%2520Tevilas%2520Keilim.pdf Kof-K] quoting Rav Yacov Kamenetsky that such is the minhag </ref>However, some argue that it doesn't require Tevilah. <ref> Sh"t Igrot Moshe YD 3:24 </ref> Sephardim hold that that it requires but should be done without a bracha. <ref>http://halachayomit.co.il/QuestionDetails.aspx?ID=160 which is based on the opinions of Rav Ovadyah Yosef</ref>
# If the toaster will break by being dipped in the mikvah one should either bring it to an Jewish expert mechanic who will take it apart (to the point that no everyone would know how to fix it) and put it back together or to give it to a non-Jew and then borrow it from him. <ref>http://halachayomit.co.il/QuestionDetails.aspx?ID=160, http://www.moreshet.co.il/web/shut/shut2.asp?id=118646</ref>


===Sandwich Maker===
==Under The Chuppah==
# A sandwich-maker needs to be Toveled. <ref> Rabbi B. Forst http://www.kashrut.com/articles/tevilas_keilim/ . [http://www.dinonline.org/2012/05/04/tevilas-keilim-for-electronic-appliances/ din-online] points out that it is possible to tovel a sandwich maker if you leave it to dry for 24 hours. </ref>
===Blender===
# A blender needs Tevilah with a bracha. <ref>Bayit HaYehudi 39:6, [[Tevilat Kelim]] 11:14, Mishneh Halachot 2:32 </ref>
===Microwave===
# Some say that a microwave (glass) tray which does not touch food doesn't require Tevilah, and if it does touch food then it requires Tevilah.<ref>[https://docs.google.com/viewer?url=http%3A%2F%2Fwww.kof-k.org%2Farticles%2F040108090413W-3%2520Tevilas%2520Keilim.pdf Kof-K] </ref> However, some say that one should dip it without a bracha in all cases. <Ref>[http://www.star-k.org/cons-appr-tvilaskelim.htm Star-K] </ref>
==A Convert’s Obligation in Tevilat Kelim==
# There is a mitzvah to dip in a mikveh food utensils that one buys from a non-Jew called [[Tevilat Kelim]]. An interesting case arises when a non-Jew converts to Judaism. Are his pots, pans, and silverware considered as though they were acquired from a non-Jew, requiring [[Tevilat Kelim]]? Or, perhaps the mitzvah only applies when buying utensils and not when the utensils remain in the same domain.
# Rav Ovadia Yosef (Yabia Omer YD 7:8) entertains the possibility of exempting a convert from [[Tevilat Kelim]] because this situation isn’t similar to the original story of Bnei Yisrael acquiring utensils from Midyan in which the utensils changed domains and not that the owners have undergone a transformation. Rav Wosner in Shevet HaLevi (4:92:2) disagrees and says that even though the form of [[acquisition]] isn’t identical to the original story, the fundamental transfer from a secular domain to one of [[kedusha]] is applicable to a convert. Interestingly, the Sochachover Rebbe (cited by Yabia Omer) argued that the convert’s undergoing of conversion is sufficient to also convert his utensils and exempt them from any obligation of [[Tevilat Kelim]]. Rabbi Aryeh Leib Grossnass (Lev Aryeh Siman 25) recommends doing tevilat kelim without a bracha because of the dispute.


==If One Didn't Immerse a Utensil==
#After reading the [[Introduction to Kesuba|''ketubah'']], all seven ''brachot'' are recited under the chuppah, regardless of whether it is a first or second marriage<ref>Shulchan Aruch 62:1, Rama 61:1. A possible exception is a man who remarries his previous wife, see Pischei Teshuvah 62:21 quoting Shut Radbaz 3:567, but the general consensus is that even in such a case, the Sheva Brachos should be recited at the chuppah and at the first meal (Otzar Haposkim 62:23).</ref> as long as a ''minyan'' is present.
# A utensil may not be used, even once, before it is immersed in a mikva. <Ref> Rema Y.D. 120:8, Rambam Hilchot Maachalot Asurot 17:3. While the Chatam Sofer YD 114 writes that this prohibition is from the Torah, the Yeshuot Yaakov 120:1 holds this is only dirabanan. </ref>
#The custom has developed in almost all Jewish communities for these ''brachot'' to be recited while the bride and groom are under the chuppah, but before entering the yichud room.<ref>Rama E.H. 61:1 based upon Teshuvas HaRosh 26:2, despite the Shulchan Aruch E.H. 62:1. Darkei Moshe there explains that even if these brachos are considered blessings upon the mitzvah of getting married, and a birkas hamitzvah must be made prior to its performance, we rely upon the fact that according to some, the mitzvah of nisuin is not complete until the bride and groom enter the yichud room. See Aruch Hashulchan 61:19 and 55:19 that the completion of these brachos affects nisuin. Rambam Ishut 10:3 and Ramban Pesachim 7b s.v. vha hold that the sheva brachot are recited before the nesuin is effectuated.</ref> If the ''brachot'' were not recited beforehand, they can still be recited even several days later.<ref>Rambam Hil. Ishus 10:3, Rama E.H. 61:1. Aruch Hashulchan 61:19 and 62:12 writes that although the Maharshal writes that the brachos can only be said during the first week, the Rambam implies that they can be made even a long time afterward.</ref>
# One, who for whatever reason, is unable to immerse a utensil which is urgently needed should give the item to a Gentile as a gift and then borrow it back from him. <Ref> Rama Y.D. 120:16 </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>
# If foods were placed upon or served with utensils which were not immersed in a mikva, it does not render the food non-kosher,  <ref> Yerushalmi Avoda Zara 5:15 and Tosafot and Rosh (Avoda Zara 75b), as well as Ramban, Rashba and Ran there, Rema Y.D. 120:16, Beiur Halacha 323 </ref>though one should not eat off such utensils. <Ref> Igrot Moshe 3:22, Shu"t Yechave Daat 4:44 </ref> However, some are lenient to eat in a restaurant where the utensils are not dipped.<ref> Darkei Teshuva 120:70, Shu"t Yechave Daat 4:44. This is based on Beit Yosef 120:8, where he writes that if somebody buys utensils for business purposes, and then lends them out to someone who will be using them for eating, the borrower need not dip them, and the Pri Chadash 120:22 and Aruch Hashulchan 120:43 agree with the Shulchan Aruch on that, even though other acharonim (including the Shach and Taz) disagree.
#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>
* Regarding the restaurant owner himself, Rav Shlomo kluger (tuv taam vidaat 3:23) says that a restaurant owner doesn't need to dip, unless most of his customers will be Jewish. Yechave Daat 4:44 is lenient on this as well, even if most of the customers are Jewish, even for metal utensils.</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>
# Kosher food which was cooked in utensils which were not immersed in a mikva but is then served on dishes that were (or disposable dishes) may be eaten without hesitation.<Ref> Rama Y.D. 120:16, Igrot Moshe Y.D. 2:41 </ref>
 
# A guest in a home whose owner did not do tevilat kelim should not eat off the utensils but can pour the food onto plastic or paper utensils and eat the food.<ref>Sefer Tevilat Kelim 3:10 citing many poskim who hold that a guest using the utensils is like someone borrowing them and using them without tevilah.</ref>
==Week after Marriage==
===If a Pot Got Mixed up with Others===
 
# If one has utensils that a majority of them had tevilat kelim and one that didn't have tevilat kelim got mixed in and it isn't discernible which didn't have tevilah, one should do tevilat kelim on all of them. If it would be a major exertion of effort ask one's rabbi as there might be what to rely on.<ref>The Teshurat Shay 2:104 writes that if a store bought utensils made by Jews and also utensils made by non-Jews and the majority are from the Jews then still the utensils need tevilat kelim. His reasoning is that it is a dvar sheyesh lo matirin since they can be put in the mikveh (similar to Shulchan Aruch YD 102:3). Even though the Maharshal Chullin 8:86 says that there's no dvar sheyesh lo matirin if an action is necessary that is qualified by the fact that nedarim are a dvar sheyesh lo matirin. Since nullifying a neder is a mitzvah it is a dvar sheyesh lo matirin even though it is an action. So too, to dip utensils in the mikveh is a mitzvah. Anyway, the Maharshal is against the Rashba Torat Habayit Haaruch 12b and Torat Habayit Hakatzar 8a, Shulchan Aruch 102:2, and Shach 102:8. [http://www.hebrewbooks.org/pdfpager.aspx?req=37782&st=&pgnum=263 Ruach Chaim YD 122:1] comes to the same conclusion. Halichot Olam v. 7 p. 276 and Darkei Teshuva 122:36 quote these poskim. Yabia Omer 2:9:3. (See Mayan Omer v. 4 p. 404 who quotes Rav Ovadia that it was only glass then one wouldn't need to actually dip it in a mikveh. In the footnote he discusses it potentially not being a dvar sheyesh lo matirin in light of the Tzlach Pesach 9b.) Nonetheless, it wouldn't be considered a dvar sheyesh lo matirin if it would cost a lot of money to do the tevilat kelim (Shulchan Aruch 102:3). Additionally, in general, Badei Hashulchan 102:33 quotes the Pri Chadash and Chayei Adam that if someone would require a great deal of effort to do it wouldn't be considered a dvar sheyesh lo matirin.</ref> No bracha should be recited.<ref>Har Tzvi 93, Shevet Halevi 4:93. See however, Divrei Dovid 2:23 who argues that one should recite a bracha since we don't accept the Tzlach we hold that it is a dvar sheyesh lo matirin and as such it isn't batel and requires tevilah.</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>
# If a utensil from a Jew is mixed into a majority of utensils from non-Jews there is an obligation to do tevilat kelim with a bracha. If one is only doing the tevilat kelim on one of the utensils at one time one wouldn't recite a bracha.<ref>Teshurat Shay 2:104 writes that if the majority of the utensils are from non-Jews there is an obligation to do tevilat kelim on all of the utensils. He adds that there’s no bracha for the one which was originally from a Jew since we don’t follow rov for brachot (Zachor Lavraham OC 3:60 s.v. eych). Also, since it is a dvar sheyesh lo matirin bitul is ineffective (see Magen Avraham 513:13 quoting the Maharshal). However, there is still a bracha for the ones that are from a non-Jew.</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''===
 
#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''===
 
#In order to recite all seven brachot, one must invite ''panim chadashot'' (heb. פנים חדשות; lit. a new face), meaning, someone who did not attend either the wedding or a previous ''sheva brachot''.<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 place at the table, other ''poskim'' do not require this; 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>
#''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>
 
===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>
#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>
 
==Second Marriages==
 
#If both the Chatan and the Kallah have been previously married, ''sheva brachot'' is only recited for one day.<ref>Ketubot 7a, Shulchan Aruch Even HaEzer 62:6</ref>
 
==Practices During the Week after Marriage==
 
#A groom (heb. חתן; transl. ''chatan'') is compared to a king. Just like a king wears fancy attire, so too a groom should wear fancy attire.<ref>Pirkei DRabbi Eliezer 16</ref>


==Links==
==Links==
# [https://www.star-k.org/articles/kosher-lists/1170/tevilas-keilim-guidelines/ Tevilas Keilim Guidelines by the Star-K]
 
# [https://oukosher.org/blog/consumer-kosher/tevilas-keilim-a-primer/ Tevilas Keilim: A Primer] by the OU
*[http://thehalacha.com/wp-content/uploads/Vol3Issue10.pdf Panim Chadoshes] - Halachically Speaking
# [http://www.yutorah.org/sidebar/lecture.cfm/788205/rabbi-hershel-schachter/hilchos-tevilas-keilim/ Hilchos Tevilas Keilim] by Rav Hershel Schachter
*[http://www.yutorah.org/lectures/lecture.cfm/763595/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Sheva_Berachos Ten Minute Halacha - Sheva Berachos] by Rabbi Aryeh Lebowitz
# Taharat HaKelim ([http://www.ateret4u.com/online/f_01599.html Kitzur], [https://www.otzar.org/wotzar/Book.aspx?52538& Full]) by רב משה פרזיס
*[http://www.yutorah.org/lectures/lecture.cfm/754204/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_The_Sheva_Berachos_Week Ten Minute Halacha - The Sheva Berachos Week] by Rabbi Aryeh Lebowitz


==Sources==
==Sources==
<references/>
<references />
[[Category:Kashrut]]
[[Category:Marriage]]

Revision as of 17:37, 15 December 2024

Sheva Brachot (heb. שבע ברכות; lit. seven blessings) refers to the set of seven blessings recited in conjunction with the marriage ceremony. These brachot are also recited at meals eaten in honor of the new couple during the first week of their marriage. Colloquially, this term is also used to refer to the meal at which these brachot will be recited. Technically, only six of these blessings are actually unique to the marriage celebration, as the seventh bracha is the hagefen made on a cup of wine. The text of the brachot can be found in most siddurim and bentchers immediately after birkat hamazon. Here's a sample text: Text of Sheva Brachot (Chabad.org). In some circumstances, only “Hagefen” and “Asher Bara” are recited.

General Laws

  1. The couple traditionally honors attendees by appointing them to recite the Sheva Brachot. Because these blessings are meant especially for the bride and groom, it is better that the groom himself not recite them.[1] Considering that the brachot are recited for the new couple, the person reciting the blessings should face the couple.[2] However, if nobody else present is able to say the brachot, the groom may do so.[3]
  2. Many poskim believe that the same person must recite all of the brachot,[4] but the near-universal practice is to divide the brachot up and honor various people to each recite a bracha.[5]
  3. The order of the brachot is not critical, meaning, that if one made a mistake and skipped a bracha, he should recite the bracha that was skipped.[6]

Minyan

  1. One needs a minyan, ten Jewish men, for the sheva brachot, both when it is recited the chuppah as well as when it is recited during the week after the wedding.[7]
  2. This minyan does not have to be standing under the actual chuppah,[8] but must be able to hear the brachot directly. Some poskim hold that they should not be recited through a microphone.[9] See Brachot Through a Microphone page for details.
  3. 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 Birkat Hamazon.[10]
  4. If the Sheva Brachot was started while a minyan was present, but then some of the people left before all of the brachot were recited, they may continue to recite the remaining brachot.[11]
  5. If there is no minyan at the chuppah, Sephardic poskim hold that the couple should delay the marriage until they are able to find one[12] while Ashkenazic poskim hold that it is better to get married as planned and recite the brachot later.[13]
  6. If it is necessary, a mourner who is in the twelve months of mourning for a parent may complete the minyan for sheva brachot even though it is a joyous occasion.[14]

Who is Included?

  1. The groom is included in the minyan necessary for sheva brachot.[15] A groom's relatives, the mesader kiddushin, and the eidei kiddushin also count for the minyan.[16]
  2. Women do not count towards the minyan for sheva brachot.[17]
  3. A minor does not count for the minyan of sheva brachot.[18]

Cup of Wine

  1. The sheva brachot should be recited over a cup of wine, both when it is recited the chuppah as well as when it is recited during the week after the wedding.[19] If wine is not available, another alcoholic beverage may be used.[20]
  2. There is a dispute as to whether or not the brachot may be recited under the chuppah if there is no cup of wine or similar drink.[21]
  3. Regarding the cup under the chuppah, those reciting the brachot do not need to drink from the cup, but the bride and groom should at least taste from it.[22]
  4. Regarding sheva brachot after a meal, the Rama writes that two cups of wine should be used: one that is held up during birkat hamazon, and another that is held up during the recitation of the other six brachot made for the couple.[23] However, this opinion is not unanimous, and the Shulchan Aruch writes that the custom is to use one cup.[24] This opinion may be relied upon if only one cup of wine is available.[25]

Under The Chuppah

  1. After reading the ketubah, all seven brachot are recited under the chuppah, regardless of whether it is a first or second marriage[26] as long as a minyan is present.
  2. The custom has developed in almost all Jewish communities for these brachot to be recited while the bride and groom are under the chuppah, but before entering the yichud room.[27] If the brachot were not recited beforehand, they can still be recited even several days later.[28]
  3. A new cup of wine should be used for sheva brachot and not the same cup that was already used for birkat eirusin.[29] If one is using the same cup it must be refilled.[30]
  4. Some poskim hold that everyone in the audience must stand for the sheva brachot recited under the chuppah.[31]
  5. The practice is to split up the sheva brachot to seven people.[32] 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.[33] Some only split up the sheva brachot to two people, the first 6 brachot and Asher Bara.[34]

Week after Marriage

  1. Where either the bride or groom have never been married before, meals may[35] 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,[36] but sheva brachot are still recited even if there was no meat or wine.[37]
  2. The sheva brachot are only recited at a meal in which bread is eaten and birkat hamazon is recited.[38]
  3. Some Ashkenazim do not have the practice to recite sheva brachot except the day of the wedding.[39]

Beit Chatanim

  1. 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).[40]
  2. 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.[41]

Panim Chadashot

  1. In order to recite all seven brachot, one must invite panim chadashot (heb. פנים חדשות; lit. a new face), meaning, someone who did not attend either the wedding or a previous sheva brachot.[42] While some poskim require that the panim chadashot be given a place at the table, other poskim do not require this; the minhag is to be lenient and allow calling in a stranger or waiter to count as panim chadashot.[43]
  2. The panim chadashot can come even in the middle or towards the end of the meal.[44]
  3. Panim chadashot must be adult Jewish males who would count towards the minyan required for sheva brachot and not women or children.[45]
  4. While many poskim hold that panim chadashot means only one new person is necessary, some Sephardic poskim require two new people.[46]

Who Needs to Eat Bread

  1. Sheva brachot for a meal are recited only after a meal of bread, after the birkat hamazon .[47]
  2. Ideally, at least ten of the attendees should eat bread.[48] 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.[49] Either way, the bride and groom themselves should have eaten bread.[50]

Second Marriages

  1. If both the Chatan and the Kallah have been previously married, sheva brachot is only recited for one day.[51]

Practices During the Week after Marriage

  1. A groom (heb. חתן; transl. chatan) is compared to a king. Just like a king wears fancy attire, so too a groom should wear fancy attire.[52]

Links

Sources

  1. ↑ Teshuvah of Rabbi Avraham ben haRambam quoted in Maaseh Rokeach on Hilchos Ishus, referenced by Otzar Haposkim E.H. 62:1:8. See also Rama 34:1, Semag Aseh 48, Mordechai Kesuvos 131, Hagahos Maimoni Ishus 10:3, and Drisha to Tur E.H. 34:1 who add that the groom should not make the blessings so as not to embarrass a groom who wouldn’t be able to recite them himself.
  2. ↑ Maharil (Hilchos Nisuin) would face the bride and groom specifically for the blessing of “Sameach Tisamach,” and common practice is to do so for all of the brachos (see Shulchan Ha’Ezer 2:42). The Aruch Hashulchan (62:9) writes that ideally, the bride and groom should face East, and the person reciting the brachos should face West.
  3. ↑ Mordechai Kesuvos 131, Shut Maharsham 1:160, Sdei Chemed “Chasan V’Kallah” 18, all quoted in Otzar Haposkim 62:1:10.
  4. ↑ Shaarei Efraim on Hilchos Keriyas haTorah Shaar 9 Pischei Shearim 19, Shut Har Tzvi O.C. 44, cf. Pischei Teshuvos 61:17 that one person recites all of the blessings appears to be implied strongly by all of the Rishonim who discuss these brachos, especially considering that the brachos are considered smuchim to each other.
  5. ↑ See Igros Moseh E.H. 1:94, Tzitz Eliezer 6:2:5, Yabia Omer 4:7, and Mishneh Halachos 4:204 who all defend this practice, although none of these poskim appear to be so encouraging of the custom. Rav Moshe Feinstein notes that all those reciting the brachos should still make sure to listen and say amen to all of the others. See Otzar Haposkim 62:3:4 and Shut Bnei Banim 4:6 for further discussion of splitting the brachos generally as well as grouping various brachos together, such as the first two or the first six.
  6. ↑ Be’er Heitiv 62:3 quoting Rambam in Shut Pe’er Hador 9. Nitei Gavriel Nisuin 34:3 applies this to the bracha of “Hagafen” as well. Similarly, if there is no one who knows all of the brachos, they may still recite whatever brachos they know (Otzar Haposkim 62:3:1).
  7. ↑ 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.
    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.
  8. ↑ Nitei Gavriel Nisuin 23:2, quoting Shut Nachalah L’Yisrael 62
  9. ↑ 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.
  10. ↑ 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
  11. ↑ 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.
  12. ↑ Shulchan Aruch and Beis Yosef 61:3 quoting the Rashba (Shut 1:1167, Meyuchasot 185)
  13. ↑ 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.
  14. ↑ Haavelut Bhalacha Ubagada p. 268 citing Ben Ish Chai Shlach and Rabbi Akiva Eiger
  15. ↑ 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.
  16. ↑ 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.
  17. ↑ Shulchan Aruch EH 62:4, see Yabia Omer vol. 3 EH Siman 11
  18. ↑ Shulchan Aruch 62:4, Yabia Omer EH 3:11:6
  19. ↑ 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.
  20. ↑ Shulchan Aruch E.H. 62:1
  21. ↑ Tashbetz 3:65 disputes the requirement to have a cup of wine as it is not mentioned in the Gemara, but Be’er Heitev 62:3 quotes the Rosh and Tur who imply that the cup is necessary. Aruch Hashulchan 62:7 rules that one must use a cup.
  22. ↑ Aruch Hashulchan 62:8. See Taz Y.D. 265:10 who writes that whenever a cup of wine is used, but is not mentioned explicitly in the Gemara, only tasting is required and not a whole cheek-full. See also Moadim Uzmanim 3:246
  23. ↑ Shulchan Aruch and Tur 62:9, based upon Tosfos Pesachim 102b and Rosh Pesachim 10:8 that one cannot use one cup for two purposes.
  24. ↑ Shulchan Aruch 62:9, and in the Beis Yosef there it is shown that many rishonim appear to have this view.
  25. ↑ Otzar Haposkim 62:53:2
  26. ↑ Shulchan Aruch 62:1, Rama 61:1. A possible exception is a man who remarries his previous wife, see Pischei Teshuvah 62:21 quoting Shut Radbaz 3:567, but the general consensus is that even in such a case, the Sheva Brachos should be recited at the chuppah and at the first meal (Otzar Haposkim 62:23).
  27. ↑ Rama E.H. 61:1 based upon Teshuvas HaRosh 26:2, despite the Shulchan Aruch E.H. 62:1. Darkei Moshe there explains that even if these brachos are considered blessings upon the mitzvah of getting married, and a birkas hamitzvah must be made prior to its performance, we rely upon the fact that according to some, the mitzvah of nisuin is not complete until the bride and groom enter the yichud room. See Aruch Hashulchan 61:19 and 55:19 that the completion of these brachos affects nisuin. Rambam Ishut 10:3 and Ramban Pesachim 7b s.v. vha hold that the sheva brachot are recited before the nesuin is effectuated.
  28. ↑ Rambam Hil. Ishus 10:3, Rama E.H. 61:1. Aruch Hashulchan 61:19 and 62:12 writes that although the Maharshal writes that the brachos can only be said during the first week, the Rambam implies that they can be made even a long time afterward.
  29. ↑ Implied by Abudraham, Machzor Vitri 470, and Rama E.H. 65:3 regarding the special cup.
  30. ↑ Shulchan Aruch E.H. 62:1
  31. ↑ Orchos Chaim Hil. Kiddushin, Beer Heitiv E.H. 62:1, Erech Lechem E.H. 61, see Mishnah Brurah 128:51
  32. ↑ 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.
  33. ↑ Nitai Gavriel Nesuin v. 1 p. 212. See there for details.
  34. ↑ Madrich of Ashkenazic Minhag p. 59
  35. ↑ 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
  36. ↑ 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)
  37. ↑ 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.
  38. ↑ Hanisuin K'Hilchatan pg. 512
  39. ↑ Madrich of German Jews (p. 60)
  40. ↑ 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. 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.
  41. ↑ Rav Yitzchak Yosef (Motzei Shabbat Parshat Bo 5781 min 35)
  42. ↑ Gemara Ketubot 7b. See Panim Chadashot New Faces on chabad.org.
  43. ↑ Nitei Gavriel Hilchot Nisuin 2:87:1
  44. ↑ Nitai Gavriel (Nesuin vol. 2, 86:3)
  45. ↑ 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.
  46. ↑ 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.
  47. ↑ 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.
  48. ↑ Shut Shoel U’Meishiv Telisa’ah 1:198, Yabia Omer EH 3:11:6, Yalkut Yosef (Sova Semachot 1:16:4)
  49. ↑ See Pischei Teshuva 62:8, Nitai Gavriel, Nesuin 102:2, Yabia Omer EH 3:11:6, and Otzar Haposkim 62:25:5
  50. ↑ Yabia Omer 6:10:9, Tzitz Eliezer 13:99:4, Otzar Haposkim 62:25:6
  51. ↑ Ketubot 7a, Shulchan Aruch Even HaEzer 62:6
  52. ↑ Pirkei DRabbi Eliezer 16
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