Question:What are the parameters for ponim chadoshos for sheva brochos? Discussion: In Even Ho’ezer Siman 62 the Shulchan Aruch (Se’if 7-8) discusses the parameters for reciting sheva brochos and writes that if ponim chadoshos are present then all the sheva brochos are recited, and if no ponim chadoshos are present then only the last brocho (asher boro…) is recited. 1) Regarding the definition of ponim chadoshos the Shulchan Aruch quotes two opinions; the first opinion maintains that ponim chadoshos are only those who did not hear the sheva brochos at the chasuna. The second opinion quoted maintains that even if they did hear sheva brochos at the chasuna they can still be considered ponim chadoshos if they did not partake of any food at the chasuna. The Shulchan Aruch concludes that the minhag is in line with this second opinion. However, the Beis Shmuel (s.k. 8) quotes the Maharshal who ruled in line with the first opinion. Summary: According to all opinions somebody who was not present at the chasuna for the chuppah and did not partake of any food at the chasuna can be considered ponim chadoshos. There are conflicting opinions regarding whether one’s presence at the chuppah (for sheva brochos) or partaking of some of the chasuna food is the deciding factor in determining if the person can still be considered ponim chadoshos. 2) The Remo (Siman 62 Se’if 7) writes that if ponim chadoshos were present at one of the sheva brochos, even if they did not partake of any food, it is still possible to recite sheva brochos. 3) The Shulchan Aruch (ibid Se’if 8) quotes an opinion that maintains that people are only ponim chadoshos if one would increase the amount of food in their honour. The Bach points out that it is not imperative to actually increase the amount of food for these guests, rather if one would be prepared to increase the amount of food for these guests, they can be considered ponim chadoshos. The Beis Shmuel (s.k. 10) points out that this is specifically according to the opinions that maintain that ponim chadoshos are guests who actually eat, however according to the Remo in Se’if 7 who maintains that it is not imperative for the ponim chadoshos to eat, there is no requirement to have guests that one would be prepared to add food in their honour; rather any guest that causes more simcha to the bnei hachupah qualifies as ponim chadoshos. 4) The Shulchan Aruch (ibid) quotes another opinion that Shabbos and Yom Tov (both first and second day) are considered ponim chadoshos regarding the night se’udoh and day se’udoh, but not regarding se’udoh shlishis, and this is the widespread minhag. The Remo (ibid) writes that the minhag is to recite sheva brochos at se’udoh shlishis, either because it is usual for ponim chadoshos to attend, or because it is usual to give a drosho, and the drosho is considered ponim chadoshos. Summary: |
Sheva Brochos
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