https://halachipedia.com/index.php?title=Sheva_Brachot&feed=atom&action=historySheva Brachot - Revision history2024-03-28T19:06:56ZRevision history for this page on the wikiMediaWiki 1.39.3https://halachipedia.com/index.php?title=Sheva_Brachot&diff=31023&oldid=prevUnknown user: minyan for sheva berachot - corrected shitat shulchan aruch as being like rashba, not teruma thadeshen2022-10-27T01:09:42Z<p>minyan for sheva berachot - corrected shitat shulchan aruch as being like rashba, not teruma thadeshen</p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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 /></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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 /></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>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 <del style="font-weight: bold; text-decoration: none;">Terumat HaDeshen</del>, while the Rama, Chelkat Mechokek 3, and Beit Shmuel 4, pasken like the <del style="font-weight: bold; text-decoration: none;">Rashba </del>that one only needs a Minyan lechatechilah.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>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 <ins style="font-weight: bold; text-decoration: none;">Rashba</ins>, while the Rama, Chelkat Mechokek 3, and Beit Shmuel 4, pasken like the <ins style="font-weight: bold; text-decoration: none;">Terumat HaDeshen </ins>that one only needs a Minyan lechatechilah.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td></tr>
</table>Unknown userhttps://halachipedia.com/index.php?title=Sheva_Brachot&diff=31020&oldid=prevUnknown 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 another2022-10-24T22:46:29Z<p>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</p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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 /></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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 /></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>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 <del style="font-weight: bold; text-decoration: none;">Terumat HaDeshen </del>that one only needs a Minyan lechatechilah.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>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 <ins style="font-weight: bold; text-decoration: none;">Rashba </ins>that one only needs a Minyan lechatechilah.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td></tr>
</table>Unknown userhttps://halachipedia.com/index.php?title=Sheva_Brachot&diff=30225&oldid=prevUnknown user: women and children2021-11-02T02:43:44Z<p>women and children</p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#<del style="font-weight: bold; text-decoration: none;">There are Poskim </del>who <del style="font-weight: bold; text-decoration: none;">hold that </del>women <del style="font-weight: bold; text-decoration: none;">cannot count as a panim chadashot,</del><ref>Nitei Gavriel Nissuin 87:3 <del style="font-weight: bold; text-decoration: none;"></ref> though some Poskim say </del>that <del style="font-weight: bold; text-decoration: none;">a woman can</del>.<del style="font-weight: bold; text-decoration: none;"><ref>https</del>:<del style="font-weight: bold; text-decoration: none;">//www.nishmat.co</del>.<del style="font-weight: bold; text-decoration: none;">il/lesson/257/</ref></del></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#<ins style="font-weight: bold; text-decoration: none;">Panim Chadashot must be adult Jewish males - i.e. anyone </ins>who <ins style="font-weight: bold; text-decoration: none;">would count towards the minyan required for the recital of Sheva Berachot - to the exclusion of </ins>women <ins style="font-weight: bold; text-decoration: none;">and children.</ins><ref><ins style="font-weight: bold; text-decoration: none;">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), </ins>Nitei Gavriel Nissuin 87:3<ins style="font-weight: bold; text-decoration: none;">-4. Some deduce from the Rambam </ins>that <ins style="font-weight: bold; text-decoration: none;">he would allow women to count</ins>. <ins style="font-weight: bold; text-decoration: none;">See Shu"t BaMareh HaBazak 6</ins>:<ins style="font-weight: bold; text-decoration: none;">16 for a brief discussion</ins>.</ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">#A child cannot count as panim chadashot.<ref>Nitei Gavriel Nissuin 87:4</del></ref></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#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></div></td></tr>
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</table>Unknown userhttps://halachipedia.com/index.php?title=Sheva_Brachot&diff=30211&oldid=prevUnknown user: /* Panim Chadashot */ some Poskim allow women to count as Panim Chadashot2021-10-15T00:11:58Z<p><span dir="auto"><span class="autocomment">Panim Chadashot: </span> some Poskim allow women to count as Panim Chadashot</span></p>
<a href="https://halachipedia.com/index.php?title=Sheva_Brachot&diff=30211&oldid=29964">Show changes</a>Unknown userhttps://halachipedia.com/index.php?title=Sheva_Brachot&diff=29964&oldid=prevUnknown user: /* Minyan */2021-06-24T01:54:32Z<p><span dir="auto"><span class="autocomment">Minyan</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># 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> </ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>====Who is Included?====</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>====Who is Included?====</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># A minor does not count for the minyan of sheva brachot.<ref>Shulchan Aruch 62:4, Yabia Omer EH 3:11:6</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># A minor does not count for the minyan of sheva brachot.<ref>Shulchan Aruch 62:4, Yabia Omer EH 3:11:6</ref></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Cup of Wine===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Cup of Wine===</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td></tr>
</table>Unknown userhttps://halachipedia.com/index.php?title=Sheva_Brachot&diff=29941&oldid=prevUnknown user: /* Under The Chuppah */2021-06-16T03:34:46Z<p><span dir="auto"><span class="autocomment">Under The Chuppah</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># 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></ins></div></td></tr>
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</table>Unknown userhttps://halachipedia.com/index.php?title=Sheva_Brachot&diff=29412&oldid=prevUnknown user: /* Beit Chatanim */2021-01-26T04:18:44Z<p><span dir="auto"><span class="autocomment">Beit Chatanim</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 04:18, 26 January 2021</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Beit Chatanim===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Beit Chatanim===</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># 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.<ins style="font-weight: bold; text-decoration: none;"></ref> </ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># 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)]</ins></ref></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Panim Chadashot===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Panim Chadashot===</div></td></tr>
</table>Unknown userhttps://halachipedia.com/index.php?title=Sheva_Brachot&diff=28622&oldid=prevUnknown user: /* Under The Chuppah */2020-09-02T01:10:29Z<p><span dir="auto"><span class="autocomment">Under The Chuppah</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># After reading the kesubah, all seven brachos are recited under the chuppah, regardless of the status of the bride and groom<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 10 Jewish men are present.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># After reading the kesubah, all seven brachos are recited under the chuppah, regardless of the status of the bride and groom<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 10 Jewish men are present.</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The custom has developed in almost all Jewish communities for these brachos to be recited while the bride and groom are under the chuppah, but before entering the yichud room<ref>Rama 61:1 based upon Teshuvas HaRosh 26:2, despite the Shulchan Aruch 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.</ref>. If the brachos were not recited beforehand, they can still be recited 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></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># The custom has developed in almost all Jewish communities for these brachos to be recited while the bride and groom are under the chuppah, but before entering the yichud room<ref>Rama <ins style="font-weight: bold; text-decoration: none;">E.H. </ins>61:1 based upon Teshuvas HaRosh 26:2, despite the Shulchan Aruch <ins style="font-weight: bold; text-decoration: none;">E.H. </ins>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<ins style="font-weight: bold; text-decoration: none;">. Rambam Ishut 10:3 and Ramban Pesachim 7b s.v. vha hold that the sheva brachot are recited before the nesuin is effectuated</ins>.</ref>. If the brachos were not recited beforehand, they can still be recited 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></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td></tr>
</table>Unknown userhttps://halachipedia.com/index.php?title=Sheva_Brachot&diff=24188&oldid=prevYitzchakSultan: /* Who Needs to Eat Bread */2019-09-26T04:33:22Z<p><span dir="auto"><span class="autocomment">Who Needs to Eat Bread</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Who Needs to Eat Bread===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Who Needs to Eat Bread===</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The accepted psak is that Sheva Brachos are recited only after a meal of bread, after Birkas 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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The accepted psak is that Sheva Brachos are recited only after a meal of bread, after Birkas 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></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># 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</ref> However, many poskim allow Sheva Brachos to be said if only seven people ate bread, and some even permit Sheva Brachos 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></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># 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<ins style="font-weight: bold; text-decoration: none;">, Yalkut Yosef (Sova Semachot 1:16:4)</ins></ref> However, many poskim allow Sheva Brachos to be said if only seven people ate bread, and some even permit Sheva Brachos 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></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Second Marriages==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Second Marriages==</div></td></tr>
</table>YitzchakSultanhttps://halachipedia.com/index.php?title=Sheva_Brachot&diff=19352&oldid=prevDlhanon at 20:45, 18 July 20172017-07-18T20:45:21Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Many believe that the same person must recite all of the brachos,<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 permit dividing the brachos among various people, especially because there are usually several people who the family wants to honor.<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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Many believe that the same person must recite all of the brachos,<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 permit dividing the brachos among various people, especially because there are usually several people who the family wants to honor.<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></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The order of the brachos is not essential, 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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The order of the brachos is not essential, 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></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">===Minyan===</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># 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.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">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 /></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">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></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># 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></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># 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></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># 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></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># 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></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">====Who is Included?====</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># 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></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># 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></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># A minor does not count for the minyan of sheva brachot.<ref>Shulchan Aruch 62:4, Yabia Omer EH 3:11:6</ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">===Cup of Wine===</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># 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></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># There is a dispute as to whether or not the brachos can 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></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># Regarding the cup under the chuppah, those reciting the brachos 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></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># When making Sheva Brachos after a meal, the Rama writes that two cups of wine should be used: one for bentching, and the other for the six brachos 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, not everyone agrees to this ruling, 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 may be relied upon if only one cup of wine is available.<ref>Otzar Haposkim 62:53:2</ref></ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Under The Chuppah==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Under The Chuppah==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># Some Poskim hold that everyone in the audience must stand for the Sheva Berachot recited under the Chuppah.<ref>Erech Lechem <del style="font-weight: bold; text-decoration: none;">Siman </del>61, see Mishnah Brurah 128:51</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># After reading the kesubah, all seven brachos are recited under the chuppah, regardless of the status of the bride and groom<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 10 Jewish men are present.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># The custom has developed in almost all Jewish communities for these brachos to be recited while the bride and groom are under the chuppah, but before entering the yichud room<ref>Rama 61:1 based upon Teshuvas HaRosh 26:2, despite the Shulchan Aruch 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.</ref>. If the brachos were not recited beforehand, they can still be recited 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></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># 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></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># Some Poskim hold that everyone in the audience must stand for the Sheva Berachot recited under the Chuppah.<ref><ins style="font-weight: bold; text-decoration: none;">Orchos Chaim Hil. Kiddushin, Beer Heitiv E.H. 62:1, </ins>Erech Lechem <ins style="font-weight: bold; text-decoration: none;">E.H. </ins>61, see Mishnah Brurah 128:51</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Week after Marriage==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Week after Marriage==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The sheva brachot are only recited at a meal in which bread is eaten and <del style="font-weight: bold; text-decoration: none;">birchat </del>hamazon is recited. <ref> Hanisuin K'Hilchatan pg. 512 </ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># Where either the bride or groom have never been married before, meals can<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 the 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, 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 Brachos are still recited 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></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># The sheva brachot are only recited at a meal in which bread is eaten and <ins style="font-weight: bold; text-decoration: none;">birkat </ins>hamazon is recited. <ref> Hanisuin K'Hilchatan pg. 512 </ref> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Beit Chatanim===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Beit Chatanim===</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># 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></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">===Minyan===</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"># One needs a Minyan to say Birkat Chatanim, includining the Chatan.<ref>The Gemara 7b-8a says that Birkat Chatanim needs a Minyan, based either on Boaz or a the Pasuk in Tehillim, "BaMakhelot Barechut et Hashem." 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 /></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"> 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></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"># 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></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"># 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></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"># A minor does not count for the minyan of sheva brachot.<ref>Yabia Omer EH 3:11:6</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Panim Chadashot===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Panim Chadashot===</div></td></tr>
</table>Dlhanon