Sheva Brachos

Where did the notion of the 7 day feasting come from?

From Ya’akov Avinu’s wedding, Bereishis 29:27

מַלֵּ֖א שְׁבֻ֣עַ זֹ֑את וְנִתְּנָ֨ה לְךָ֜ גַּם־אֶת־זֹ֗את בַּעֲבֹדָה֙ אֲשֶׁ֣ר תַּעֲבֹ֣ד עִמָּדִ֔י ע֖וֹד שֶֽׁבַע־שָׁנִ֥ים אֲחֵרֽוֹת׃

Wait until the bridal week of this one is over and we will give you that one too, provided you serve me another seven years.”

From Shimshon’s wedding, Shoftim 14:12

וַיֹּ֤אמֶר לָהֶם֙ שִׁמְשׁ֔וֹן אָחֽוּדָה־נָּ֥א לָכֶ֖ם חִידָ֑ה אִם־הַגֵּ֣ד תַּגִּ֩ידוּ֩ אוֹתָ֨הּ לִ֜י שִׁבְעַ֨ת יְמֵ֤י הַמִּשְׁתֶּה֙ וּמְצָאתֶ֔ם וְנָתַתִּ֤י לָכֶם֙ שְׁלֹשִׁ֣ים סְדִינִ֔ים וּשְׁלֹשִׁ֖ים חֲלִפֹ֥ת בְּגָדִֽים׃

Then Samson said to them, “Let me propound a riddle to you. If you can give me the right answer during the seven days of the feast, I shall give you thirty linen tunics and thirty sets of clothing;

Where does Sheva Brachos come from?

The idea of the sheva brachos come from the Talmud Bavli in Kesubos 7b-8a.

מַאי מְבָרֵךְ? אָמַר רַב יְהוּדָה: ״בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהַכֹּל בָּרָא לִכְבוֹדוֹ״.

The Gemara asks: What blessings does one recite? Rav Yehuda said that these are the seven blessings: Blessed are You, Lord our God, King of the universe, Who has created all for His glory.

וְ״יוֹצֵר הָאָדָם״.

And the second blessing is: Blessed are You…Creator of mankind.

וַ״אֲשֶׁר יָצַר אֶת הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם דְּמוּת תַּבְנִיתוֹ, וְהִתְקִין לוֹ מִמֶּנּוּ בִּנְיַן עֲדֵי עַד. בָּרוּךְ אַתָּה ה׳, יוֹצֵר הָאָדָם״.

And the third blessing is: Blessed are You…Who made humanity in His image, in the image of the likeness of His form, and out of His very self formed a building (see Genesis 2:22) for eternity. Blessed are You, Lord, Creator of mankind.

״שׂוֹשׂ תָּשִׂישׂ וְתָגֵל הָעֲקָרָה, בְּקִבּוּץ בָּנֶיהָ לְתוֹכָהּ בְּשִׂמְחָה. בָּרוּךְ אַתָּה ה׳, מְשַׂמֵּחַ צִיּוֹן בְּבָנֶיהָ״.

The fourth blessing is: May the barren city of Jerusalem greatly rejoice and delight with the ingathering of her children within her in joy. Blessed are You, Lord, Who gladdens Zion through her children.

״שַׂמֵּחַ תְּשַׂמַּח רֵיעִים הָאֲהוּבִים, כְּשַׂמֵּחֲךָ יְצִירְךָ בְּגַן עֵדֶן מִקֶּדֶם, בָּרוּךְ אַתָּה ה׳, מְשַׂמֵּחַ חָתָן וְכַלָּה״.

The fifth blessing is: Bring great joy to these loving friends, as You gave joy to Your creations in Eden in ancient times. Blessed are You, Lord, Who brings joy to the groom and bride.

״בָּרוּךְ אַתָּה ה׳, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּרָא שָׂשׂוֹן וְשִׂמְחָה, חָתָן וְכַלָּה, גִּילָה, רִינָּה, דִּיצָה, חֶדְוָה, אַהֲבָה וְאַחְוָה וְשָׁלוֹם וְרֵיעוּת. מְהֵרָה ה׳ אֱלֹהֵינוּ יִשָּׁמַע בְּעָרֵי יְהוּדָה וּבְחוּצוֹת יְרוּשָׁלַיִם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה, קוֹל חָתָן וְקוֹל כַּלָּה, קוֹל מִצְהֲלוֹת חֲתָנִים מֵחוּפָּתָם וּנְעָרִים מִמִּשְׁתֵּה נְגִינָתָם, בָּרוּךְ אַתָּה ה׳, מְשַׂמֵּחַ חָתָן עִם הַכַּלָּה״.

The sixth blessing is: Blessed are You, Lord our God, King of the universe, Who has created joy and gladness, groom and bride, delight, exultation, happiness, jubilation, love and brotherhood, and peace and friendship. Soon, Lord our God, may there be heard in the cities of Judea and in the streets of Jerusalem the sound of joy and the sound of gladness, the sound of the groom and the sound of the bride, the joyous sound of grooms from their wedding canopy and of young people from their feast of song (see Jeremiah 33:11). Blessed are You, Lord, Who makes the groom rejoice with the bride. Together with the blessing over the wine, these are the seven wedding blessings.

These are only 6 brachos. What is the 7^th bracha?

The seventh bracha is on the wine.

When does the bracha on the wine go?

At the chuppa is goes 1^st followed by these 6 brachos. At the rest of the sheva brachos, in the birkas hamazon at the wedding hall, the bracha on the wine goes last, after the 6 other brachos.

Where do these brachos originate from?

The last bracha is actually based on the prophecy of redemption of Yirmiyahu 33:10-11

כֹּ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה עוֹד֮ יִשָּׁמַ֣ע בַּמָּקוֹם־הַזֶּה֒ אֲשֶׁר֙ אַתֶּ֣ם אֹֽמְרִ֔ים חָרֵ֣ב ה֔וּא מֵאֵ֥ין אָדָ֖ם וּמֵאֵ֣ין בְּהֵמָ֑ה בְּעָרֵ֤י יְהוּדָה֙ וּבְחֻצ֣וֹת יְרוּשָׁלַ֔͏ִם הַֽנְשַׁמּ֗וֹת מֵאֵ֥ין אָדָ֛ם וּמֵאֵ֥ין יוֹשֵׁ֖ב וּמֵאֵ֥ין בְּהֵמָֽה׃

Thus said GOD: Again there shall be heard in this place, which you say is ruined, without humans or animals—in the towns of Judah and the streets of Jerusalem that are desolate, without humans, without inhabitants, without animals—

ק֣וֹל שָׂשׂ֞וֹן וְק֣וֹל שִׂמְחָ֗ה ק֣וֹל חָתָן֮ וְק֣וֹל כַּלָּה֒ ק֣וֹל אֹמְרִ֡ים הוֹדוּ֩ אֶת־יְהֹוָ֨ה צְבָא֜וֹת כִּי־ט֤וֹב יְהֹוָה֙ כִּֽי־לְעוֹלָ֣ם חַסְדּ֔וֹ מְבִאִ֥ים תּוֹדָ֖ה בֵּ֣ית יְהֹוָ֑ה כִּֽי־אָשִׁ֧יב אֶת־שְׁבוּת־הָאָ֛רֶץ כְּבָרִאשֹׁנָ֖ה אָמַ֥ר יְהֹוָֽה׃ {ס}

the sound of mirth and gladness, the voice of bridegroom and bride, the voice of those who cry, “Give thanks to GOD of Hosts, for GOD —whose steadfast love is eternal—is good!” as they bring thanksgiving offerings to the House of GOD. For I will restore the fortunes of the land as of old—said GOD.

Why are there 2 brachos for yotzer ha’adam?

The gemara (TB Kesubos 8a) addresses this and notes that some sages said it only once and some said it twice. The reason we say it twice is because in the realm of ideas Hashem was planning on creating 2 beings but then created one joint being. This speaks to the idea of the unity and uniqueness of a married couple.

לֵוִי אִיקְּלַע לְבֵי רַבִּי בְּהִלּוּלֵיהּ דְּרַבִּי שִׁמְעוֹן בְּרֵיהּ, בָּרֵיךְ חֲמֵשׁ. רַב אַסִּי אִיקְּלַע לְבֵי רַב אָשֵׁי בְּהִלּוּלֵיהּ דְּמָר בְּרֵיהּ, בָּרֵיךְ שֵׁית.

The Gemara relates: Levi happened to come to the house of Rabbi Yehuda HaNasi during the wedding celebration of Rabbi Shimon, his son, and recited five of these blessings. Rav Asi happened to come to the house of Rav Ashi during the wedding celebration of Mar, his son, and recited six of these blessings.

לֵימָא בְּהָא קָמִיפַּלְגִי: דְּמָר סָבַר חֲדָא יְצִירָה הֲוַאי, וּמָר סָבַר שְׁתֵּי יְצִירוֹת הֲוַאי.

The Gemara suggests: Let us say that they disagree about this: One Sage holds: It was one act of creation with which man was created. And one Sage holds: It was two acts of creation with which man was created. The first opinion, that there was one act of creation, is based on the concept that man was created with two sides, one male and one female. There was no additional act of creation. Man and woman were subsequently separated into two independent beings. Therefore, there is no need for the two blessings: Who created mankind, and: Who created mankind in His image. The second opinion is that there were in fact two separate acts of creation. Therefore, it is appropriate to recite two blessings with regard to the creation of mankind.

לָא, דְּכוּלֵּי עָלְמָא חֲדָא יְצִירָה הֲוַאי. מָר סָבַר בָּתַר מַחְשָׁבָה אָזְלִינַן, וּמָר סָבַר בָּתַר מַעֲשֶׂה אָזְלִינַן. כִּי הָא דְּרַב יְהוּדָה רָמֵי, כְּתִיב: ״וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ״, וּכְתִיב: ״זָכָר וּנְקֵבָה בְּרָאָם״, הָא כֵּיצַד? בַּתְּחִלָּה עָלָה בְּמַחְשָׁבָה לִבְראוֹת שְׁנַיִם, וּלְבַסּוֹף נִבְרָא אֶחָד.

The Gemara rejects that suggestion: No, everyone agrees that it was only one act of creation. However, one Sage holds: It is according to the initial thought that we proceed. And one Sage holds: It is according to the action that we proceed. God’s initial thought was to create man and woman as separate entities. Ultimately, they were created as one entity. That explanation is like the following. Rav Yehuda raises a contradiction. In one verse it is written: “And God created man in His own image” (Genesis 1:27), indicating one act of creation, and in another verse it is written: “Male and female He created them” (Genesis 5:2), indicating two acts. How can this apparent contradiction be resolved? Initially, the thought entered God’s mind to create two, but ultimately only one was actually created.

Do I NEED to have sheva brachos every night?

It does seem that the practice in the times of the gemara was to have a feast every day. For example, Meseches Sofrim 19:9

ונהגו רבותינו לומר בבקר בברכת חתנים ובברכת אבלים על הכוס בעשרה ובפנים חדשות כל שבעה וכן בערב קודם סעודה:

Our Masters have adopted the practice of saying the benediction of bridegrooms in the morning over a cup of wine in the presence of ten men; and [in the presence of] new guests all the seven days; and similarly in the evening after the meal.

There is a dispute if this was an obligation or if they were doing it because it was a merit, or if they did it because they had easy access to a minyan.

In Eastern Europe in the medieval period, the people were so pressed and impoverished that they could not make many sheva brachos and so they would have a feast on the first day and Shabbos, and that was it.^[1] This an acceptable practice. ^[2]

However, if one is able to, it has become accepted today to try make a feast each day of sheva brachos. If one is not able to, one does not need to.

Do we need a minyan?

Yes. This comes from the Mishna in Megillah 23b

מַתְנִי׳ אֵין פּוֹרְסִין עַל שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּיבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בְּתוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא,

MISHNA: One does not recite the introductory prayers and blessing [poresin] before Shema; nor does one pass before the ark to repeat the Amida prayer; nor do the priests lift their hands to recite the Priestly Benediction; nor is the Torah read in public; nor does one conclude with a reading from the Prophets [haftara] in the presence of fewer than ten men.

וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים, וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בְּשֵׁם — פָּחוֹת מֵעֲשָׂרָה. וּבְקַרְקָעוֹת — תִּשְׁעָה וְכֹהֵן, וְאָדָם כַּיּוֹצֵא בָּהֶן.

And one does not observe the practice of standing up and sitting down for the delivery of eulogies at a funeral service; nor does one recite the mourners’ blessing or comfort mourners in two lines after the funeral; or recite the bridegrooms’ blessing; and one does not invite others to recite Grace after Meals, i.e., conduct a zimmun, with the name of God, with fewer than ten men present. If one consecrated land and now wishes to redeem it, the land must be assessed by nine men and one priest, for a total of ten. And similarly, assessing the value of a person who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest.

What is the deal with having a new person?

The gemara in Kesubos 8a, describes the importance of having a ‘panim chadashos,’ a new face, at the sheva brachos in order to be able to say all 7 brachos.

רַב אָשֵׁי אִיקְּלַע לְבֵי רַב כָּהֲנָא. יוֹמָא קַמָּא בָּרֵיךְ כּוּלְּהוּ, מִכָּאן וְאֵילָךְ אִי אִיכָּא פָּנִים חֲדָשׁוֹת — בָּרֵיךְ כּוּלְּהוּ, וְאִי לָא — אַפּוֹשֵׁי שִׂמְחָה בְּעָלְמָא הוּא, מְבָרֵךְ ״שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ״ וַ״אֲשֶׁר בָּרָא״.

The Gemara relates: Rav Ashi happened to come to the house of Rav Kahana to attend a wedding. The first day he recited all seven blessings. From that point forward, if there were new faces present, he recited all the blessings, and if not, he would say: It is merely an extension of the original celebration, and he would recite the blessing: In Whose dwelling is joy, in the zimmun prior to Grace after Meals, and the sixth blessing after Grace after Meals: Who has created.

If one does not have a minyan, one may not do sheva brachos.^[3]

Why is this necessary?
The Aruch Hashulchan EH 62:24^[4] summarizes 3 few reasons:

1. The new people who were not at the chuppa can hear the sheva brachos to fulfil their obligation to hear the brachos.
2. Based on the Rambam, there is a responsibility of all present at the meal to give a bracha to the newly wed couple. One person represents all present and gives the brachos to the the couple. But once this has been done, that crowd has fulfilled its obligation to bless the couple. If there is a new person, that warrants being able to extend new brachos to the couple.
3. The predominant reason is that one can only say the sheva brachos when there is renewed simcha. That is accomplished by inviting in a new face who was not there to celebrate the wedding and as such, is celebrating with the couple the first time over.

How many new faces are needed?

The Ashkenazik practice is to have one new face at each meal. The Sephardik practice is to have two new faces.^[5]

Is this true all 7 days?

For the meal at the wedding, one does not need a new face.^[6] For Shabbos, see below.

What if the person just came for the chuppa?

Our practice is to allow such a person to be a panim chadashos at sheva brachos as long as they did not stay for the meal.^[7]

What is the point of this new person?

Do women count?

What if I can’t find someone?

How does Shabbos work?

Shabbos will act as the Panim Chadashos and therefore one does not need a new person on Shabbos. This is true of the first two meals. The reason for this, is that Shabbos itself acts as the panim chadashos and brings renewed simcha to the celebration.

Taamei Haminhagim 993

What about Seuda Shlishis?

For seuda Shlishis there is a debate if one needs a new person or not. If there is a special drasha at seuda Shlishis, one no longer needs a new person.

Taamei Haminhagim 993

There are those who have the practice that the groom gives the drasha at seuda Shlishis.^[8]

What if we mix up the order?

If a bracha is mistakenly left out, one can slot it when one notices and one does not need to go back in order.^[9] If one left out ‘asher yatzar’ and already did ‘yotzer ha’adam’ then one can no longer say it.^[10]

What should the meal look like?

The meal should have candles burning at it. This is based on the pasuk in Yirmiyahu 25:10 which describes the feasting of weddings being accompanied by candles.

וְהַאֲבַדְתִּ֣י מֵהֶ֗ם ק֤וֹל שָׂשׂוֹן֙ וְק֣וֹל שִׂמְחָ֔ה ק֥וֹל חָתָ֖ן וְק֣וֹל כַּלָּ֑ה ק֥וֹל רֵחַ֖יִם וְא֥וֹר נֵֽר׃

And I will banish from them the sound of mirth and gladness, the voice of bridegroom and bride, and the sound of the mill and the light of the lamp.

• It is also important that there is Torah shared at the meal.
• It is also important that all the guests present give brachos to the newly wed couple.

What is the business with the cup going around?
We have 2 cups. The one is for the cup for birkas hamazon. The other is for the cup for the brachos for the couple.^[11] The person doing the zimun takes one cup, leads the bentsching. As he finishes, the other cup is brought to 6 people for each of the brachos mentioned above. Then the person leading the bentsching says the boreh pri hagafen on the cup he used for bentsching.

What are they doing with the cup mixing thing at the end?

Ashkenazim who have the practice to have 2 cups, have it that the one who leads the bentsching needs to drink most of the cup from the bentsching and mixes that cup with the cup that went around for the other brachos and that mixture is shared between the groom and bride.^[12] Easiest way to arrange this is to have a 3^rd empty cup and to pour both cups of bracha into the 3^rd and pour back from it into both of them.

What else is different about the bentsching?

One says Shir Hamaalos not Al Naharos Bavel

One adds a special addition to the zimun called ‘dvei haser,’ in addition to a phrase ‘shehasimcha beme’ono’ which goes as follows:

המזמן אומר:

רַבּוֹתַי נְבָרֵךְ:

המסובים עונים:

יְהִי שֵׁם יְהֹוָה מְבֹרָךְ מֵעַתָּה וְעַד־עוֹלָם:

וחוזר המזמן:

יְהִי שֵׁם יְהֹוָה מְבֹרָךְ מֵעַתָּה וְעַד־עוֹלָם:

וממשיך:

דְּוַי הָסֵר וְגַם חָרוֹן, וְאָז אִלֵּם בְּשִׁיר יָרוֹן, נְחֵֽנוּ בְּמַעְגְּ֒לֵי צֶֽדֶק, שְׁעֵה בִּרְכַּת (בְּנֵי יְשֻׁרוּן) בְּנֵי אַהֲרֹן:

בִּרְשׁוּת מָרָנָן וְרַבָּנָן וְרַבּוֹתַי נְבָרֵךְ אֱלֺהֵֽינוּ שֶׁהַשִּׁמְחָה בִּמְעוֹנוֹ (וְ)שֶׁאָכַֽלְנוּ מִשֶּׁלּוֹ:

ועונין המסובין:

בָּרוּךְ אֱלֺהֵֽינוּ שֶׁהַשִּׁמְחָה בִּמְעוֹנוֹ (וְ)שֶׁאָכַֽלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִֽינוּ:

וחוזר המזמן:

בָּרוּךְ אֱלֺהֵֽינוּ שֶׁהַשִּׁמְחָה בִּמְעוֹנוֹ (וְ)שֶׁאָכַֽלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִֽינוּ:

Translation of the addition:

Banish sorrow and fury too

and then the mute will exult in song.

Guide us in the paths of righteousness.

Heed the blessing of the children of Jeshurun

(and) the sons of Aaron.

This is said at every sheva brachos. There are differing opinions if it is said on Shabbos at sheva brachos. It is omitted if there is no minyan or no panim chadashos.

1. Pischei Teshuva, CM 7:sk 13 and Responsa Chasam Soffer EH I:122 ↑

2. Aruch Hashulchan OC 640:14 ↑

3. Shulchan Aruch EH 62:4 ↑

4. מפשטיות דבריו משמע דמה שצריכין לברך ז' ברכות בפנים חדשות הוא כדי שהאנשים החדשים שלא שמעו ברכות החופה ישמעו הברכות לצאת ידי חובתם. אבל א"א לומר כן, דאטו האנשים האלה חייבים הם בהברכות? אלא דכך הוא עיקר העניין לדעת הרמב"ם ז"ל, דהנה ברכות אלו הם לברך את הזוג שיצליחו ובדרך אגב נותנים ברכה לכבוד העם הנאספים ולהזכרת חורבן ירושלים כמ"ש, והחיוב הזה מוטל על כל איש מישראל כשבא ליהנות לבית חתונת הזוג לברכם בזמן שמחתם בשבעת ימי המשתה, והאחד המברך והאחרים שומעים ועונים אמן הוה כאלו כל העומדים ברכו את החתן והכלה, וכיון שברכום פעם אחת יצאו ידי חובתם, ולכן כשיש פנים חדשות שלא שמעו עדיין הברכות הרי לא בירכו עדיין את הזוג ומחוייבים לברכם, ולכן עומד המברך ומברכם והם שומעים ועונים אמן ויצאו ידי חובתם, וזה שכתב הרמב"ם "מברכין בשבילם" כלומר מברכין בשבילם כדי שיצאו י"ח לברך את החתן ואת הכלה, ואפילו אם יש אחד שלא שמע מברכין בשבילו, ומ"ש "והוא שיהיו עשרה" אין כוונתו שהפנים חדשות יהיו עשרה, אלא כלומר שעשרה אנשים יהיו בעת הברכות דאין ברכות חתנים בפחות מעשרה וכמ"ש בפ"י מאישות, וכן הסכימו גדולי האחרונים [ב"ח וחמ"ח סק"ט] דאפילו בשביל אחד מברכים.

   אבל רוב רבותינו פירשו הפנים חדשות באופן אחר, דאפילו האנשים שהיו בשעת החופה ושמעו הברכות אם לא אכלו שם עד עתה סעודת נשואין נקראו פנים חדשות ומברכים בשבילם שבע ברכות אחר ברהמ"ז, וכתב רבינו הב"י דכן פשוט המנהג, דלדיעה זו כוונה אחרת יש בפנים חדשות, דכיון שימי שמחתם כל שבעת ימי המשתה, מהראוי לברכם בכל יום ויום משבעת ימי המשתה, ובאמת במס' סופרים פי"ט הל' י"א איתא שהיו נוהגים כל שבעת ימי המשתה בכל בוקר לומר שבע ברכות על הכוס בפנים חדשות אף בלא סעודה [ע' ב"י], אך אנחנו בלא סעודה אין מברכים דכן משמע בגמ' להדיא, וכשיש פנים חדשות הוא כשמחה חדשה ונאה לומר הברכות, ובאין פנים חדשות אין השמחה גדולה כל כך ועיקר השמחה היא בעת הסעודה, ולכן כשיש פנים חדשות על הסעודה שעדיין לא אכלו הוה שמחה יתירה ומברכין כל הברכות, ולדעת המס' סופרים יש שמחה חדשה בכל יום כשיש פנים חדשות, אבל אם אין שמחה חדשה כגון דליכא פנים חדשות או לפי הש"ס שאינם בסעודה – אין מקום להשבע ברכות, דלא נתקנו אלא לשמחה חדשה, דלכן צריכין לומר אותם תמיד בסעודה ראשונה אף שאמרום בעת הנשואים וליכא פנים חדשות שלא שמעו הברכות משום דהסעודה הוה שמחה חדשה נגד שמחת החופה, דלא כמו להרמב"ם ז"ל. ↑

5. Nitei Gavriel, Nisuim II:84:3 ↑

6. Tur EH 62 ↑

7. Shulchan Aruch EH 62:7 ↑

8. Kitzur Shulchan Aruch 149:5 ↑

9. Beer Heitev 62:sk 1 in the name of the Igros HaRambam 23 ↑

10. Nitei Gavriel Nisuim II:95:26 ↑

11. Shulchan Aruch EH 62:9 ↑

12. Aruch Hashulchan EH 62:18 ↑