In last week’s parsha we learnt all about the shidduch and marriage of Yitzchok and Rivka, which means that this past week was the week that Yitzchok and Rivka had their sheva berachos. Consequently, I would like to take this week’s opportunity to discuss a particular halachah related to sheva berachos, the halachah of panim chadoshos, the “new faces” that are required for sheva berachos to be recited. What are the parameters of this halachah? When, if at all, can sheva berachos be recited in the absence of panim chadashos? Why does a new person need to be present in order for sheva berachos to be recited? Can children serve as panim chadashos? Of this and more below.
Augmenting Joy
The Gemara in Kesubos (7b) teaches: מברכין ברכת חתנים כל שבעה - “Sheva berachos are recited with a minyan all seven days”. However, Rav Yehudah adds: והוא שבאו פנים חדשות – “On condition that there are panim chadashos.” The Gemara (8a) explains that at the first meal sheva berachos are always recited, but at the remaining meals, their recitation—except for the final berachah, which is always recited—is contingent on the presence of panim chadashos.
Tosfos explains the basic definition of panim chadashos: “Panim chadashos must be people who bring extra joy.” According to Tosfos, the principle of panim chadashos is that their presence causes extra joy.
This explanation is likewise given by the Rosh (Kesubos 1:13), who adds that panim chadashos are people who have not eaten yet at one of the wedding feasts, even if they were present at the chuppah. According to this opinion, the additional joy depends on the presence of panim chadashos at the meal (though it is possible that they don’t actually have to eat; see Bach, Even Ha’Ezer 62), and panim chadashos are therefore people who had hitherto not been present at a wedding meal.
Based on this definition, it follows that panim chadashos are specifically “important people, for whom the food and drink at a meal is augmented” (Bach; Aruch HaShulchan 62:26). As the Bach adds (see also Beis Shmuel 62:10), there is no need for an actual increase in the quantity or quality of the food, but only that the people should be worthy of such an increase.
Joy of the Chosan
Whereas Tosfos underscores the joy of the wedding feast, the Ramban and the Ran emphasize the joy that is brought to the chosan, for which the berachos were enacted (Ran on Rif 2a)
According to these Rishonim, it is not imperative to make the berachos during the meal (an opinion mentioned by the Rosh), and they can also be recited before the wedding feast, as is clear from Maseches Sofrim (19:11). The Ran (3a) explains that people used to gather at the chosan’s house in the morning and the evening to cheer up and make the chosan happy, and berachos would be recited even without a meal.
Predictably, the above-mentioned Rosh (for whom the joy of panim chadashos relates to the meal) frowns on this practice, citing Rav Hai that the custom is “unworthy.”
According to the other Rishonim, however, there is no need for the panim chadashos to participate in the meal. As the Ran writes: “Provided the panim chadashos come and are present, even if they do not eat, sheva berachos are recited.” Furthermore, it follows that somebody who has already participated in the joy of the wedding cannot qualify as panim chadashos, even if he had not yet participated in a celebratory feast (Rashba, Kesubos 7b).
It also emerges that there is no need for panim chadashos that are especially important or honored people (for whom extra food is served), and the main point is that the panim chadashos bring joy to the chosan and kallah (Beis Shmuel 62:10). It is better, according to this opinion, to have panim chadashos who know the chosan personally, and whose presence bring him (and/or the kallah) subjective joy, rather than to have an objectively “important” person who does not bring the chosan joy.
The Rambam’s Opinion
A third definition of panim chadashos emerges from the rulings of the Rambam.
The Tosfos Rid (Kesubos 7b) writes that panim chadashos are those “who have not yet heard the berachos.” The emphasis on hearing the berachos indicates that attendees at the wedding celebrations have an obligation of reciting (or hearing, which is considered reciting) the berachos. When panim chadashos are present—individuals who have not yet fulfilled their obligation—sheva berachos are recited on their account, so that they, too, will fulfill their duty to recite the berachos.
This rationale is implied by the Rambam (Hilchos Berachos 2:10), who writes that in the presence of panim chadashos (who have not yet heard the berachos) sheva berachos are recited “on their behalf.” According to the Rambam, it seems that the principle of panim chadashos is fulfilled by the presence of those who have not yet been party to reciting the brachos, and for whom the berachos are therefore recited now.
The simple understanding seems to be that anyone who attends a wedding feast or sheva berachos has an obligation upon himself to recite sheva berachos, however, the Aruch HaShulchan points out that it doesn’t make sense to say such a thing, as surely the berachos are for the chosan and kallah and not the guests. Therefore, the Aruch HaShulchan (62:24) explains that sheva berachos are berachos meant to bless the newlywed couple, and each person is obligated to give his berachos to the chosan and kallah. When somebody who has not yet given his berachos is present, the berachos are recited again (so the panim chadashos can hear the berachos, and thereby fulfill their obligation).
The Special Nature of Shabbos
In line with his definition, the Rambam makes no distinction between Shabbos and the rest of the week. If the concept of panim chadashos refers to people who have not yet fulfilled their obligation to recite the berachos, it follows that the day of Shabbos cannot serve as an “alternative” to panim chadashos.
Tosfos, however, who explains that sheva berachos are made on account of the extra joy from the panim chadashos, cites the Medrash that the day of Shabbos is considered panim chadashos. Tosfos explains, that even though there must also be an increase of food and celebration, “here, too, there is an increase in celebration and feasting in honor of the Shabbos.” The Rosh writes similarly that “it is the way to increase in joy and portions on Shabbos.”
According to the Ramban and the Ran, who explain that the berachos are not related to the meal but rather to the personal joy of the chosan and kallah, the virtue of Shabbos is explained differently: “But on Friday and Shabbos, because the chosan comes out of shul, and the kallah is taken out of her room and they enter the chuppah, the berachos are recited before the meal, for this is an intense celebration and the people make them very happy” (Ramban, Kesubos 8a). The berachos, as noted above, are not on account of the augmented feast, but for the joy of the chosan.
The Ramban then adds that sheva berachos are recited even on the day of Shabbos (and not only on Friday night), because “there is certainly somebody present who was not there yesterday.” Alternatively, the Ramban (and others) explain that the presence of panim chadashos causes a full day of joy, which includes the night and the day that follows.
A practical implication of the dispute concerns the third Shabbos meal. According to Tosfos and the Rosh, it stands to reason that sheva berachos are not recited at se’udas shlishis [the third Shabbos meal], because the special nature of Shabbos meals is generally limited to the first two meals (Ateres Paz, cited in Otzar HaPoskim p. 73). According to the Ran and the Ramban, however, the joy of panim chadashos perhaps applies to the entire day, and sheva berachos could perhaps be recited even at the last meal.
Which Opinion Do We Rule Like?
All three opinions are mentioned by the Shulchan Aruch and the Rema (Even Ha’Ezer 62).
The Shulchan Aruch (62:7) cites the ruling of the Rambam, and adds, as a second opinion, the ruling of the Rosh: “Some say that even if they were present at the chuppah and heard the berachos, if until now they did not eat at a meal, they are considered panim chadashos and sheva berachos are recited after birchas hamazon.” The Shulchan Aruch adds that this is the common custom, adding (62:8), that panim chadashos refers to people for whom the celebration is augmented.
The Rema adds the opinion of the Ran and the Ramban: “Some say that if there are panim chadashos, even if they do not eat there, the berachos are recited night and day.”
The practical ramification of se’udah shlishis is mentioned in the following halachah (62:8), where the Shulchan Aruch rules: “Some say that Shabbos and Yom Tov are considered as panim chadashos, but only in the night and day meals, and not in the third meal. This is the common custom.” This ruling is in line with the reasoning of the Rosh, as ruled by the Shulchan Aruch in the previous halachah.
The Rema, however, adds that the custom is to recite the berachos even during se’udah shlishis: “Nowadays, the custom in our places is to recite sheva berachos even in the third meal.” As the Aruch HaShulchan (62:29-30) notes, this ruling follows the opinion of the Ran and the Ramban, which the Rema quotes in the previous halachah.
It is noteworthy that the Rema mentions alternative reasons for why sheva berachos are recited even during se’udah shlishis. One possible reason is that new guests are invited, and another is that special droshas are given during this meal, and the droshas are considered a substitute for panim chadashos.
The Aruch HaShulchan points out that in his time, no new guests were customarily invited, and nobody gave special droshas, yet the custom remained to recite sheva berachos. The reason he suggests for this is that extra and new foods are served during the meal; where this is not the case, one should ensure that there is some Torah shared at the meal, which will bring some extra joy.
Late Finish
There is some doubt concerning reciting sheva berachos when the third meal runs into the night of the eighth day after the wedding. The Shaarei Teshuva (188:7) writes that when a weekday meal runs into the night of the eighth day, the berachos are not recited. However, for the case of Shabbos, some poskim rule that the berachos are recited even into the night, due to tosefes Shabbos, and that we follow the beginning of the meal (as we do concerning the recitation of retzei in bentching; see Shu”t Shevet HaLevi 1:39). Yet, the common custom is to refrain from reciting sheva berachos when the meal continues into the night.
Rav Elyashiv, zt”l, ruled that on the seventh day of sheva berachos, the sheva berachos should not be recited past sunset. Rav Elyashiv once related that the Klausenberger Rebbe invited him to the last sheva berachos meal being made in honor of his daughter (who married Rav Dov Weiss). He was to be honored with one of the sheva berachos. Rav Elyashiv politely declined, explaining that presumably the sheva berachos will be recited way after sunset in accordance with the chassidishe custom that halachic nighttime occurs 72 minutes after sunset. Rav Elyashiv felt that according to his custom, sheva berachos recited after sunset would be considered blessings in vain. The Klausenberger Rebbe assured him that the sheva berachos would conclude before sunset, and then Rav Elyashiv graciously accepted the invitation. However, Rav Moshe Feinstein, zt”l, ruled that (at least) in New York, sheva berachos may be recited on the 7th day until 40 minutes after sunset.
There is also a machlokes if Shabbos was the panim chadashos and the meal continued until after Shabbos, if sheva berachos may be recited. The Levush (end of Orach Chaim, minhogim 30) maintains that just like retzei is recited, so is sheva berachos. The Shu”t Hisororus Teshuvah (2:99) also rules that sheva berachos are recited, as he says we go after when the meal started, and because of tosefes Shabbos. However, R’ Shlomah Kluger (Shenos Chaim 105, and in Shu”t Eleph Lecha Shlomah, Even HaEzer 108) holds that sheva berachos should not be recited. In regard to retzei we go after beginning of meal, but in regard to sheva berachos there are opinions that they may be recited even without a seudah, so even though we do make them after a seudah, since many opinions hold they are not really connected to the seudah, we can’t say that we go after when the seudah started. This is also the opinion of the Shu”t Zokin Aharon 181, and Sova Semochos 1:16.
The Status of Women and Children
According to the Rambam, as explained above, it follows that a child cannot be considered panim chadashos. A child is not obligated to recite the berachos—as the Rambam notes (Hilchos Berachos 2:9), the berachah is not made by a child under bar-mitzvah—and therefore his presence cannot justify their recitation. This will apparently apply even to women, though the Rambam is not explicit (however, he mentions slaves together with children, who generally have the same halachic status as women).
It is possible that this is the rationale behind the ruling of the Ritva (Kesubos 7b) who writes that a woman cannot be considered panim chadashos, “because only somebody who can join the minyan of birchas chasanim (sheva berachos) qualifies as panim chadashos.” However, the rulings of the Ritva (concerning sheva berachos on Shabbos, as noted above) do not concur with the opinion of the Rambam, so it seems the Ritva is referring to a different principle.
According to the opinion of Tosfos and the Rosh, it follows that women and children can be considered panim chadashos, provided their presence is a cause for extra celebration. Of course, this is rare for a child, but certainly possible for a woman (see Kehilkas Yaakov, Kesubos no. 6).
Although the ruling of the Ritva is cited by a number of authorities (see Pischei Teshuvah 62:14, and Otzar HaPoskim), the Chasam Sofer (Kesubos 7b, d.h. bemakheilos) rules that women and children can act as panim chadashos. This matter is disputed by contemporary authorities (see Otzar HaPoskim; Yismach Lev no. 339).
Some Additional Halachos
- Defining panim chadashos: The custom is that even somebody who was present at the chuppah, yet was not present for the meal, qualifies (in later sheva berachos occasions) as panim chadashos (Shulchan Aruch 62:7). Although some write that one should be stringent in this matter where possible, the Ezer MiKodesh (62:8) writes that since this is the custom, one should not be stringent in this.
- Important people: Rav Shraya Deblitzky (Sova Semachos Chap. 1, note 36) writes that the custom is not to be particular about the presence of “important” panim chadashos, for whom we bring special additions to the meal, and to rely on any new participant. He adds, however, in the name of the Chazon Ish, that one should try to be particular in this matter. See also Teshuvos Vehanhagos (Vol. 2, no. 645), who suggests a reason for the customary leniency in this matter.
- Defining an important person: In defining who is considered an “important person,” Rav Yosef Shalom Elyashiv zt”l has ruled that this is defined as somebody who would be served special food as a guest.
- Does a waiter/charity collector qualify: Rav Shlomah Zalman Auerbach zt”l ruled that a waiter, who is asked to sit down at the end of the meal, does not qualify as a panim chadashos. In thus ruling he cited an anecdote concerning the Chazon Ish, who was once present at a sheva berachos meal in which no panim chadashos participated. When a pauper knocked on the door, the Chazon Ish ruled that he cannot serve as panim chadashos, because his presence will not warrant increased festivity at the meal. Later, when Rav Yaakov Neiman, a noted Rosh Yeshiva, knocked on the door, the Chazon Ish said that after his arrival, sheva berachos may certainly be recited.
- Participation of panim chadashos in the meal: According to many poskim, there is no need for the panim chadashos to actually participate in the meal (Rema 62:7; Chelkas Mechokek 11; Kitzur Shulchan Aruch 149:5). However, some write that based on the opinion of Tosfos and the Rosh, one should ensure that the panim chadashos participate in the meal (Maharit Tzalhon 71).
- Presence at sheva berachos: The panim chadashos should be present at the time of making the berachos - certainly if they were not present during the meal (Chelkas Mechokek 62:11). Some rule that if the panim chadashos are not present at the time of the sheva berachos, the berachos cannot be recited (Shu”t Shenos Chayim 105). This is obviously the case according to the Rambam (who maintains that the berachos are recited to discharge the obligation of the panim chadashos).
- The panim chadashos doesn’t need to be there from the beginning: It’s important to mention that if one only realized halfway through the seudah that there is no panim chadashos, a panim chadashos may be invited later on, and he should partake in the continuation of the seudah.
- Hotel or restaurant sheva berachos: If a chosan and kallah are eating a meal in a hotel or restaurant, and most people are not there for the simcha, can sheva berachos be recited? Rav Moshe said they may be recited if it is made clear that the meal is in honor of the chosan and kallah. For example, the chosan and kallah should sit together at a head table. The Sova Semachos suggests that in this scenario, a special food should be added to the meal in honor of the chosan and kallah.
(The above write-up is based on halachah write-ups written by R’ Yehoshua Pfeffer, R’ Yom Tov Sanger and Rabbi Avrohom Sebrow)
