Second marriages-Sheva Brachos & Simcha

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Second marriage:

A. Sheva Brachos:[1]

Both spouses second marriage: If a widower married a widow then the Sheva Brachos only takes place on the first day of the wedding [i.e. the day of the Chuppah]. [Furthermore, the blessings are only said by the first meal that takes place that day after the Chuppah [i.e. the wedding feast], and not by any subsequent meal that takes place that day.[2] This applies even if there is Panim Chadashos by the subsequent meal.[3] This law also applies if a divorced man married a divorcee, or a widower married a divorcee or a divorced man married a widow.[4] The rule is that in any case that both the Chasan and Kallah were previously married, Sheva Brachos is only recited on the first day, by the first meal.]

First marriage for one spouse: If a man who is a Bachur [i.e. was never previously married] marries a widow [or divorcee], or if a widower [or divorced man] marries a Besula, they recite the blessings of Sheva Brachos throughout all seven days of festivities.

 

Summary:

If either spouse is entering into their first marriage, Sheva Brachos is recited for seven days. If both spouses are entering into their second [or third etc] marriage Sheva Brachos is said only on the first day by the first meal.

 Q&A

May the blessing of Asher Bara be recited past the first day?
Some Poskim[5] rule that Asher Bara may be recited past the first day, until the third day from the wedding, so long as there are three guests by the meal that are not family members. Other Poskim[6] rule that one may not say the blessing of Asher Bara past the first meal. Practically, one may do so, although is to avoid being Mihader in this.[7]

 

If a divorced man remarries his wife when is Sheva Brachos to be recited?
Some Poskim[8]  rule Sheva Brachos is not recited by the meal, not even by the first meal. Other Poskim[9] rule that Sheva Brachos is recited by the first meal. According to all, one does not recite Shehasimcha Bemiono in the Zimun.[10] Likewise, Asher Bara is not said past the first meal.[11]

Q&A on Beula and first marriage

If the Kallah is a Beula but was never previously married and the Chasan was previously married what is the law?[12]
If the Kallah is a Beula, irrelevant of whether this occurred in wedlock or out of wedlock or even due to rape, and married a man who was previous married, Sheva Brachos is only recited on the first day by the first meal.

If the Chasan and Kallah had relations prior to the wedding, for how many days is Sheva Brachos recited?
There are three opinions mentioned in this matter: Some Poskim[13] rule they are to keep only one day of Sheva Brachos, even if neither were previously married.[14] Other Poskim[15] rule that if she was a Besula when she had relations with her Chasan, and did not have relations with anyone else, then they are to keep seven days of Sheva Brachos even if the man was previously married. Other Poskim[16] rule that if he was previously married then they only keep one day of Sheva Brachos, even if she was a Besula when she had relations with her Chasan and did not have relations with anyone else. If however he was not previously married, then they are to keep seven days of Sheva Brachos even if she was previously married, and he had relations with her before the wedding.

 

Is a woman who lost her Besulim due to an injury considered a Besula or Beula in the above regard?[17]
She is considered like a Besula.

If the Kallah was previously married but is still a Besula and the Chasan was previously married for how long is Sheva Brachos recited?[18]
If the Kallah was previously married, but became widowed [or divorced] prior to having relations with her husband, Sheva Brachos is said for only one day, if the Chasan was previously married.

Q&A on first meal

If the Chuppah took place during the day and the first meal is taking place that night or the next day is Sheva Brachos to be recited?
Some Poskim[19] rule that Sheva Brachos is to be recited by the first meal even if it is a second marriage for both the Chasan and Kallah and the meal is taking place at night. Other Poskim[20] rule that Sheva Brachos is not to be recited unless the first meal is taking place during the day of the Chuppah, and not at night. Other Poskim[21] leave this matter in question. Other Poskim[22] rule if the meal was not able to take place during the day, due to lack of time, then Sheva Brachos may be recited at night. Practically, the Sheva Brachos is not to be recited in any case that the meal began at night.[23]
Meal began during the day:[24] If the first meal began during the day and continued into the night, Sheva Brachos is to be recited.
Friday night:[25] If the wedding took place on Erev Shabbos, and a meal did not take place due to the prohibition of setting a meal on Erev Shabbos, then Shabbos is considered the first meal in which Sheva Brachos is recited.
Chuppah was by day but Yichud/Zivug by night by an Almana: Some Poskim[26] rule that if the Chuppah of an Almana took place by day but the Yichud took place at night, then that night is considered the first day regarding Sheva Brachos.  

If the Chuppah took place at night and the first meal is taking place the next morning/day, is Sheva Brachos to be recited?[27]
Yes.

 

 

B. Simcha:[28]

If the Kallah is a Besula the Chasan is obligated to rejoice with her for seven days after the wedding even if he was previously married. If the Kallah is a Beula and the Chasan was previously married he is obligated to rejoice with her for three days after the wedding. If the Kallah is a Beula and the Chasan was never previously married he is to be stringent to rejoice with her for seven days after the wedding.

P

DF Article and source sheet

 

 

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[1] Michaber 62/6; Kesubos 7a

[2] Chelkas Mechokek 62/5 and Beis Shmuel 62/6 in name of Rosh; C.M. ibid concludes that this matter is a doubt with regards to how to interpret the Gemara ibid; B.S. ibid concludes that this matter is a dispute and Safek Brachos Lihakel; Beir Heiytiv 62/5; Chochmas Adam 129/3; Kitzur SHU”A 149/2

Other opinions: Some Poskim rule one is to recite Sheva Brachos throughout all the meals of the day of the wedding. [Rif; Rambam; Piskeiy Hatosfus; Shiltei Giborim; Ran, brought in B.S. ibid] Other Poskim leave this matter in question. [C.M. ibid]

The doubt: The Gemara Kesubos ibid states that the Sheva Brachos is only recited on the first day. It is questionable as whether this means the first day, irrelevant how many meals take place that day or if it means the first meal, irrelevant of when it takes place. [Chelkas Michokek ibid] The B.S. ibid explains that according to the Rosh it is only recited during the first meal and only if the meal is taking place that same day.

[3] B.S. ibid; Beir Heiytiv ibid

[4] Nitei Gavriel 110/2 in name of Poskim that a divorced man/woman has the same status as a widow/widower.

[5] Beis Shmuel 62/17 in name of Tur; Beir Heiytiv 62/5; Kitzur SHU”A 149/3; Chochmas Adam 149/4; Poskim brought in Nitei Gavriel 106/5 footnote 11

[6] Rashal in Yam Shel Shlomo Kesubos 12; Aruch Hashulchan 62/19; Poskim brought in Nitei Gavriel 106/5 footnote 12

[7] Nitei Gavriel 106/5

[8] Radbaz 863; Mahrikash 63; Rav Akiva Eiger 62/1; Poskim brought in Nitei Gavriel 110/6 footnote 21

[9] Chida in Shiyurei Bracha62/1; Chaim Sheol 2/38-56; Yifei Lalev 62/16; Nehar Mitzrayim; Kitzur SHU”A 149/8; Poskim brought in Nitei Gavriel 110/11 footnote 20

[10] Beis Shmuel 62/17; Poskim brought in Nitei Gavriel 110/11 footnote 22

[11] Poskim brought in Nitei Gavriel 110/11 footnote 23

[12] Noda Beyehuda Tinyana 61; Shemesh Tzedaka 5/40 in name of Ginas Veradim 1/17, brought in Pischeiy Teshuvah 62/9; Poskim brought in Nitei Gavriel 110/8 footnote 17

[13] Noda Beyehuda Tinyana 61, brought in Pischeiy Teshuvah 62/9; Gloss on Shemesh Tzedaka 5/40 that so is implied from Teshuvah Devar Shmuel

[14] The reason: As they have already tasted the taste of relations and hence do not have as much Simcha to justify seven days of blessings. [ibid]

[15] Shemesh Tzedaka 5/40 in name of Ginas Veradim 1/17, brought in Pischeiy Teshuvah 62/9

[16] Chasam Sofer 123, brought in Pischeiy Teshuvah 62/9

[17] Shemesh Tzedaka 5/40 in name of Ginas Veradim 1/17, brought in Pischeiy Teshuvah 62/9; Poskim brought in Nitei Gavriel 110/10 footnote 19

[18] Chasam Sofer 123, brought in Pischeiy Teshuvah 62/10, regarding the difference between Simcha and Sheva Brachos in this regard, and that Sheva Brachos is only said for one day; See Zechor Leavraham, brought in Pischeiy Teshuvah 62/11, that if was an Arussa, not Nessua, then seven days of Sheva Brachos is said; Poskim brought in Nitei Gavriel 110/6 footnote 15; See however regarding Simcha: Chelkas Mechokek 64/3; Beis Shmuel 64/3 in name of Bach 64; Chida in Shiyurei Bracha 64/3 and Chaim Sheol 2/38-58; Chasam Sofer 123, brought in Pischeiy Teshuvah 62/9

[19] Bedek Habayis in explanation of Rosh; Aguda, brought in Beis Shmuel 62/6; Maharal of Prague based on Miseches Sofrim, brought in Taz 62/3; Minhag brought in Rameh Mipuno 40

[20] Beis Shmuel 62/6 in explanation of Rosh; Maharal of Prague in explanation of Rosh, brought in Taz 62/3; Rabbeinu Yerucham; Rif; Rambam; Piskeiy Hatosfus; Shiltei Giborim; Ran, brought in B.S. ibid; conclusion of Rameh Mipuno 40, brought in Pischeiy Teshuvah 62/10

[21] Chelkas Mechokeik 62/6; Beir Heiytiv 62/5

The doubt: The Gemara Kesubos ibid states that the Sheva Brachos is only recited on the first day. It is questionable as whether this means the first day, irrelevant how many meals take place that day or if it means the first meal, irrelevant of when it takes place. [Chelkas Michokek ibid]

[22] Opinion in Rameh Mipuno 40, brought in Pischeiy Teshuvah 62/10

[23] Chochmas Adam 129/4; Kitzur SHU”A 149/4; Nitei Gavriel 110/3

[24] Shut Bach 119; Beir Heiytiv 62/5; Aruch Hashulchan 62/33; Beis Meir, brought in Pischeiy Teshuvah 62/10

[25] Shay Lemoreh 62; Rameh Mipuno 40 based on Aguda, brought in Pischeiy Teshuvah 62/10

[26] Derech Chaim, brought in Pischeiy Teshuvah 62/10; See Ezer Mekodesh 62/6 who leaves this matter in question.

[27] Birchas Habayis 2/16

[28] The full details of this subject will feature in a future Halacha IY”H!

About The Author

Rabbi Yaakov Goldstein is a 6th generation descendent of the famous Chief Rabbi of Izhmir, Rav Yehoshua Avraham Krispin, who authored a number of Sefarim, and was a colleague of Rav Chaim Falagi, and father in-law of the Pesach Hadvir. He currently lives with his wife Shayna, and twelve children K”H, in Tzfas, Israel. Rabbi Goldstein received Semicha from Rabbi Schneur Zalman Labkowski of the Tomchei Temimim headquarters in 2005 and served as a chaplain in the Lotar/Kalatz and K9 unit of the IDF from years 2005-2008. He is also a certified Shochet, and has performed Hashgacha work in slaughterhouses. Rabbi Goldstein is the director of Shulchanaruchharav.com, the world’s leading web-based Halacha database, and is the director of the Home Study Semicha Program, a self-study web-based Semicha program. He is a prolific author of over 50 Sefarim studied by a wide range of readers throughout the world, which is used regularly in Semicha programs around the globe. He is a world renowned Posek, answering questions to a web-based market, and serves as a local Posek, Rav, and Lecturer, in the Tzemach Tzedek community Shul in Tzefas, Israel. His many classes can be heard both from his website, Vimeo and YouTube channel. Students can join live to classes given in the Tzemach Tzedek Shul, through the “בית חבד צפת Chabad Tsfat” YouTube channel.

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