Sheva Brachot: Difference between revisions
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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> | ||
