The Wedding Blessings

The blessings we recite in the course of our liturgy are generally divided into one of three categories. They are: birkat hamitzva -- blessings when performing a mitzva, birkat hashevach -- blessings which serve to praise God for different phenomena, and birkat hanehenin -- blessings to thank God before enjoying pleasures such as foods, drinks, and smells.

There is some question as to which category of blessings the birkat erusin, the blessings recited at the start of a wedding ceremony, belong to. While many will guess that they should be classified as birkat hamitzva, as getting married is a mitzva, this is not necessarily so.

May hold that these wedding blessing are considered to be birkat hashevach. (1) This is because the birkat erusin are only the preliminary blessings of a marriage ceremony. A couple is not considered to be fully married until completing "nisuin," which is completed (at least somewhat completed) with the recitation of the sheva berachot after the Ketuba is read. Since the mitzva to get married is not complete until after the sheva brachot, the birkat erusin cannot be considered a birkat hamitzva. So too,the birkat erusin do not include the "asher kideshanu" formula that is found with blessings recited on the performance of a mitzva.

Yes, other authorities suggest that the birkat erusin are birkat henehenin. (2) The “pleasure” in this context refers to the groom’s happiness at having found a wife. According to this approach, this form of pleasure requires reciting a blessing similar to the blessing that is required before enjoying food.

It seems that it is only the Rambam who holds that the birkat erusin are birkat hamitzva. (3) He argues that since the birkat erusin are recited before the groom places the ring on the bride’s finger it is similar to most other birkat hamitzvot where the blessing is recited before the mitzva or act is performed. The Rambam even rules that if the blessings were not recited before the betrothal, they may not be recited afterward and doing so would render the blessings to be in vain. It appears that the Rambam considers the erusin to be a mitzva in its own right. Alternatively, he may hold that erusin and nisuin are two components of the single mitzva of marriage.

There is actually a dispute among the halachic authorities as to whether the birkat erusin should be recited before the ring is given or after it. While the Rambam’s position is clear, as mentioned above, (4) other say that the blessings should be recited after the kiddushin due to the chance that the bride might actually change her mind and decide not to go through with the marriage! If this were to happen, the blessings recited before the kiddushin would have been in vain. (5)

However, some say it is technically fine to recite the blessings even after the groom gives the bride the ring. It is noted that the birkat erusin do not mention the mitzva of getting married, and therefore, it is not truly necessary to recite them before the ring is given. (6) Indeed, the birkat erusin are more of a praise and thanksgiving for the institution of marriage and not a blessing on the mitzva of marriage. It is argued, therefore, that just like the blessing on thunder and lightning is recited after the event, so too, the blessing on kiddushin can be recited after placing the ring on the bride’s finger.

Universal practice to recite the birkat erusin before the kiddushin, before the groom places the ring on the bride’s finger. (7) Although it is preferable for a minyan to be in attendance with the birkat erusin are recited it is not truly needed. (8) The birkat nisuin, however, require the presence of a minyan. It is interesting to note that the groom should truly be the one to recite the birkat erusin, however, it became customary to honor a rabbi with doing so in order not to embarrass a groom who may not know how to recite them. (9) The birkat erusin are ancient. We are told that Eliezer recited them when he betrothed Rivka to Yitzchak.(10)

1. Rosh, Kiddushin Chapter 12; Ran, Ketubot 2.

2. Levush, EH 34:1.

3. Rambam, Hilchot Ishut 3:23.

4. Rambam, Hilchot Ishut 3:23

5. Raavad, ad loc.

6. Rosh, Ketubot 12.

7. EH 34:1.

8. Beit Shmuel, EH 34:7.

9. Drisha, EH 34; S'dei Chemed, Ma'arechet Chatan V'kalla 18.

10. Ketubot 7b s.v.