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Parshas Chayei Soroh: Reciting Sheva Berachos No definitive Halacha LeMa'aseh conclusions should be applied to practical situations based on any of these Shiurim. The Torah tells us that after Rivkah agreed to return with Avraham's servant to marry Yitzchak, her family gave her a Beracha as they sent her away (Bereishis 24:60). The Beraisa at the beginning of the first Perek of Maseches Kallah states that this Posuk is the source of our practice to recite the Birchas Chassanim, better known as the Sheva Berachos, at a wedding. We likewise read in Pirkei DeRabbi Eliezer (Perek 16) that Rivkah's family stood and gave her a Beracha just as a Chazzan stands and recites Berachos in the presence of the Kallah under the Chupah. The Gemara there in Maseches Kallah (Perek 1 Ibid.) as well as in Kesubos (7b) cites other Pesukim which similarly hint at the practice of reciting these special Berachos. The Mishnah in Megillah (23b) indicates that a Minyan of ten men is required in order to say these Berachos; the aforementioned Gemara in Kesubos (Ibid.) derives these points from the Pesukim as well. On the next page in Kesubos (8a) the Gemara states that the Chosson himself may be counted toward the Minyan. Rabbi Pinchas HaLeivi Horowitz, in his Sefer Haflo'oh on Maseches Kesubos (Ibid. s.v. Kol Zeh), suggests that this may depend upon which Posuk is the actual source for requiring a Minyan altogether; the Shulchan Aruch, however, (Even HaEzer Siman 72 Sif 4) rules clearly that the Chosson may indeed be counted. The Netziv, in his commentary to the She'iltos (HaEmek Sheilah on Sheiltos 16 Ot 11), explains that the Chosson can be part of the Minyan because he too has an obligation to be "MiSameach" the Kallah, which apparently is accomplished by saying these Berachos. However, the Mordechai in Kesubos (Siman 131, 1a) quotes from one of the Geonim that it is preferable that the Chosson himself not be the one to actually recite the Berachos. The Gemara earlier in Kesubos (7b) states that these Berachos are recited not only at the wedding, but at every meal throughout the Shivas Yemei HaMishteh, that is, the full week of celebration which follows the actual wedding. This too, though, is true only if a Minyan is present. The Pischei Teshuvah (Even HaEzer Ibid. Sif Katan 8) discusses whether the ten men must all eat at the meal or whether it's enough that the ten men are present; he concludes that a majority of them must have eaten at the meal. There are, however, other opinions on this matter, and the more prevalent custom is that all ten should eat; at least seven should have bread, while the other three should have a bite of something (See Sefer HaNisuin KiHilchatam, Chelek 2, Perek 14 Sif 41). The Gemara (Ibid.) immediately adds, though, that even with a Minyan, the Sheva Berachos are recited for a full week only if Panim Chadashos, a new face, is present at each meal throughout the week. The Rambam (Hilchos Berachos Perek 2 Halachos 9, 10) and the Shulchan Aruch (Ibid. Sifim 5-8) rule accordingly. It is worth noting that there is a dispute as to who may qualify to serve as the required Panim Chadashos. The Rambam (Ibid. Halacha 10) understands that it must be someone who did not hear the Berachos recited at the wedding, while the Rosh in Kesubos (Perek 1 Siman 13) writes that it may be someone who did not partake of any of the festive meals yet, even though he may have heard the Berachos recited at the wedding. The Shulchan Aruch (Ibid. Sif 7) brings both views, expressing preference for the latter; the Beis Shemuel (Ibid. Sif Katan 8) however, writes that the Maharshal accepted the first view, that of the Rambam (Ibid.). The Rosh (Ibid.) adds that the new person coming as the Panim Chadashos must be someone whose presence really enhances the joy, that is, someone on whose account there will be even more Simcha at the meal. This point is also quoted in Tosafos in Kesubos (Ibid. s.v. V'Hu She'Ba'oo) and is cited in the Shulchan Aruch (Ibid. Sif 8) as well. However, the Shittah Mekubetzes in Kesubos (Ibid. s.v. V'Hu She'Ba'oo) quotes from Rashi that it is not necessary to have any special person, and that anybody who attends can serve as the Panim Chadashos. This seems to be the prevalent practice today, although it may be preferable to follow the first view and invite a more distinguished guest, if possible (See Sefer HaNisuin K'Hilchatam Ibid. Sif 69). The Ramo (Ibid. Sif 7) notes that the person serving as the Panim Chadashos need not eat anything at the meal; the Ritva in Kesubos (Ibid. s.v. Tanu Rabbenan) writes that he may come even after the meal is over, as long as he is there for the Sheva Berachos. The above cited Tosafos in Kesubos (Ibid.) and many other Rishonim write that on Shabbos, the Sheva Berachos may be recited even without any Panim Chadashos present; the Shulchan Aruch (Ibid. Sif 8) accepts this view and extends it to Yom Tov as well. The reason suggestect in Tosafos (Ibid.) and elsewhere is that based on a Midrash, the Shabbos (or Yom Tov) itself is considered to be Panim Chadashos, and there is certainly additional joy at the meal on Shabbos (and Yom Tov). The Shittah Mekubetzes (Ibid. end of the dibbur), however, quotes from the Ramban that it is because there are always additional people present on Shabbos. The Chasam Sofer, in his Chidushim on Kesubos (Ibid. s.v. B'Makhalos) writes that a woman can serve as the Panim Chadashos if her presence enhances the gladness. The aforementioned Ritva (Ibid.) however, clearly says that she cannot, because the Panim Chadashos must be someone who can be counted toward the Minyan required for these Berachos. This question may relate to the function of the Panim Chadashos as well as to why Shabbos (or Yom Tov) counts as Panim Chadashos, but the latter view appears to be the accepted practice, as noted in the Pischei Teshuvah (Ibid. Sif Katan 14). If you have any questions or comments, please click here
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