The following is a discussion of Halachic topics related to the Parsha of the week.
For final rulings, consult your Rav.
CHASAN and KALLAH: THE SEVEN FESTIVE DAYS
For seven days after their wedding, the chasan and kallah continue to
joyously celebrate their marriage. Indeed, the seven days following a
wedding are considered like a "private Yom Tov" for the chasan and
kallah(1). It is important that the young couple, along with their families,
study the following laws and customs before the wedding so that they start
off their married life in accordance with the halacha:
OBLIGATION OF SIMCHAH
The chasan is obligated to spend time with his bride and make her happy for
the entire seven festive days. [Even if the chasan or the kallah was
previously married, the couple is still obligated to perform the mitzvah of
simcha for seven days. If, however, both the chasan and kallah were
previously married, then they are obligated to engage in the mitzvah of
simcha for only three days(2).]
The chasan and kallah must eat their meals together(3).
The chasan should limit his Torah study during this time, i.e., he should
not immerse himself in intricate texts but rather engage in less demanding
area of study(4). If the kallah does not mind, however, he may study
whatever he chooses(5).
The chasan and kallah dress in their better clothing (bigdei kavod)(6).
It is a mitzvah for others to make the chasan and kallah happy and to praise
them throughout the entire seven festive days(7).
It is permitted for a chasan and kallah to visit the sick and to comfort
mourners during this time(8).
A chasan may not walk unaccompanied outside [in the street or in the market
place] during the seven festive days, and neither may a kallah(9). Two
reasons for this prohibition are given: 1) A chasan and kallah must be
carefully watched so that mazikim do not attack them(10); 2) It is not
befitting the honor of a chasan and kallah to walk out alone during their
first week of marriage. The following rules apply:
The prohibition applies even during the day(11) and even if there are many
people in the street(12).
They are not to go out even to shul(13) or for the performance of any other
mitzvah, unless that mitzvah must be fulfilled and no one else is available
and they cannot go together(14).
The chasan and kallah may go outside together even if they are not
accompanied by others(15).
According to one opinion, the chasan or kallah should not even be alone
inside the house during these seven festive days; they must be accompanied
by at least one person at all times(16).
The chasan and kallah(17) are prohibited from doing any work or engaging in
any business for the entire seven days. This prohibition stands even if the
kallah allows the chasan to work.
There are different opinions in the poskim regarding the type of "work"
that is prohibited. Some maintain that only work that entails tirchah (toil)
or is very time consuming (such as most labors which are prohibited on Chol
ha-Moed) is prohibited(18). Others, however, hold that even light housework,
except for work entailed in food preparation, is prohibited(19).
A chasan and kallah may deposit their gifts in the bank and may go shopping
for household appliances and furniture(20).
It is permitted for the chasan and kallah to do any work or engage in any
business if otherwise they would incur a loss (meleches davar ha-aveid) and
no one else can take care of it for them(21).
According to most poksim, a chasan and kallah are allowed to take a haircut
during this time(22).
Nowadays, it has become common place for a newlywed couple to be regaled at
least one festive meal a day by their relatives and friends during the
first week of marriage. At such a festive meal, seven additional blessings
(Sheva Berachos) are recited after Birkas ha-mazon is completed, provided
that several conditions, which will be enumerated in next week's column, are
It must be stressed, however, that while the basic concept of Sheva
Berachos is recorded in the Talmud(23) and codified in Shulchan Aruch, there
is no obligation for a chasan and kallah to partake in this type of meal.
Indeed, in earlier times many communities did not celebrate Sheva Berachos
at all(24), and some communities never even heard of it(25). Some poskim
even question whether or not this type of meal is considered a seudas
mitzvah(26). Accordingly, while it is recommended by some poskim(27) for the
chasan and kallah to partake in Sheva Berachos at least once a day(28), and
this has become the common practice(29), it is by no means an
obligation(30). If they so desire, they may eat by themselves or with their
immediate family and no Sheva Berachos will be recited. When Sheva Berachos
meals become a source of stress, strain or strife for the couple or their
families, they should be advised that such meals are absolutely not
required. Many people are not aware of this.
The seven festive days begin immediately after the chupah. There are three
If the chupah takes place at night, that night and the day after are
considered day one, followed by another six nights and days.
If the chupah takes place by day (any time before sunset) then that day is
considered day one, and that night plus the next day is considered day two.
This is so even if the yichud and the actual meal took place entirely at
If the chupah takes place after sunset but was completely over before the
stars came out (during bein hashemashos) some poskim consider that day as
day one(32) while others hold that the first day begins only that night(33).
On the seventh day of the seven festive days, Sheva Berachos should be
recited before sunset(34). If that cannot be arranged, some poskim allow
reciting Sheva Berachos up to 40 minutes past sunset [in the United
States](35), while many other poskim are stringent and do not allow reciting
any one of the blessings even one minute after sunset(36).
1 While Shivas yemie hamishteh is a Rabbinical obligation (Rambam Hilchos
I'shus 10:12), see Rambam Hilchos Avel 5:1 that it was originally enacted by
Moshe Rabbeinu. See also Rashi and Ramban Bereishis 29:27.
2 Chelkas Mechokek 64:4.
3 While it is permitted for the kallah to be mochel and allow the chasan to
spend time or eat by himself during the seven festive days (Rama E.H. 64:2)
it is not recommended and it is not customary that she do so (Chupas
9 While Shulchan Aruch mentions this prohibition only for the chasan, Aruch
ha-Shulchan, based on the Talmud, includes the kallah as well.
10 Talmud, Berachos 54b.
11 Radal to Pirkei R' Eliezer 16.
12 Harav Y.S. Elyashiv (Beis Chasanim 17). The Sefardim, however, permit
going out during the day when there are people on the street.
13 Beis Shemuel E.H. 64:2 quoting the Perishah
14 Ya'avetz (Migdal Oz, pg. 11).
15 Harav Y.S. Elyashiv (Beis Chasanim 17).
16 Aruch ha-Shulchan E.H. 64:3.
17 Shulchan Aruch mentions this prohibition only for the chasan, and some
poskim maintain that this is so (see Kisei Eliyahu 64:1; M'harsham 3:206),
but others hold that the kallah is included in this prohibition as well
(Minchas Pitim 62).
18 She'alas Yavatz, vol. 2, 185.
19 Chida in Shiyurei Berachah 64. Tzitz Eliezer 11:85 and 12:73 quotes this
view and prohibits even writing, unless he is writing Torah thoughts. Harav
Y. Kamenetsky is quoted as orally instructing a chasan not to carry a heavy
suitcase up the stairs (Emes l'Yaakov E.H. 64:1).
20 Harav Y.S. Elyashiv (Beis Chasanim 14:12).
21 Chazon Ish E.H. 64:7; Yavia Omer 4:8. Other poskim are more stringent.
22 Yavia Omer 4:8 and 5:38.
23 Kesuvos 7b, based on pesukim in Megilas Ruth.
24 M'haril (Hilchos Nissuin) quoted in Sova Semachos, pg. 12.
25 Teshuvos Chasam Sofer E.H. 122, regarding the community of Frankfurt. In
later times, however, the custom changed even in Frankfurt (Harav Y.
Martzbach, quoted in Sova Semachos, ibid.).
26 Pri Megadim O.C. 444:9. See, however, Mishnah Berurah 640:34 who clearly
considers this type of meal as a seudas mitzvah.
27 See Rav Pa'alim E.H. 4:6 and Yavia Omer 3:11.
28 According to some early authorities, it was customary to do so twice a
day (Maseches Sofrim 11:11). The 98 blessings gained according to this
custom have the power to "sweeten" the 98 curses recorded in the Tochachah
in Parshas Ki-Savo (Chidushei ha-Rim).
29 Among the ashkenazim. Sefaradim, however, generally celebrate a Sheva
Berachos only if the meal takes place at the home of the chasan and kallah
or their parents.
30 This custom does not have the binding power of a minhag which must be
upheld, since it is relatively new and is not based on any binding source.
31 This is the consensus of most poskim. Moreover, as long as the chupah
began before sunset, even if the blessings themselves were recited after
sunset, the day that the chupah began is considered day one.
32 Sova Semachos, pg. 13 quoting several poskim.
33 Pischei Teshuvah E.H. 64:12; Harav M. Feinstien (oral ruling quoted in
Oholei Yeshurun, pg. 25).
34 Sha'arei Teshuvah O.C. 188:7; Pischei Teshuvah E.H. 64:12 and many other
35 Harav M. Feinstein (oral ruling quoted in Oholei Yeshurun, pg. 25). See
also Sefer Bein Hashemashos 10:11 who allows b'dieved to recite the
blessings up to 17 minutes after sunset [in Eretz Yisrael].
36 Sova Semachos 1:3; Yavia Omer 5:7; Harav S.Z. Auerbach (Shemiras Shabbos
K'hilchasah 59:18); Harav Y.S. Elyashiv (Beis Chasanim 7:13). [If the chupah
took place during bein hashemashos, a rav should be consulted.]