Ketubot

An objection was raised: [It has been taught:] The benediction is said [at the celebration of the marriage] for a maiden seven [days] and for a widow one day. Is it not [to be understood that] even [in the case of] a widow who marries a young man [the benediction is said only on one day]? — No [only when the widow marries] a widower. But [if the widow marries] a young man, what [then]? Seven [days]?  If that is so, let it be taught:  The benediction is said for a maiden  seven [days], and for a widow who marries a young man  seven [days], and for a widow [who marries a widower]  one day? — It taught a decided thing:  That there is no maiden who has less than seven [days],  and there is no widow who has less than one day.  The [above] text [says]: R. Nahman said: Huna b. Nathan said to me: A Tanna taught: Whence [is it derived that] the benediction of the bridegrooms [has to be said] in the presence of ten [persons]? Because it is said, And he took ten men of the elders of the city, and said: 'Sit ye down here'.  But R. Abbahu said [that it is derived] from here: In assemblies bless ye God, the Lord, from the fountain of Israel.  And how does R. Nahman expound this verse of R. Abbahu?  — He requires it for the same purpose as has been set out in a Baraitha:  R. Meir used to say: Whence [can it be derived] that even embryos in the bowels of their mothers sang  a song  by the sea?  Because it is said, In assemblies bless ye God, the Lord, from the fountain of Israel.  And the other one?  — If [that were] so, let the verse say,  'from the womb.'  Why [does it say], 'from the fountain'?  [To show that it is] concerning the affairs of the fountain.  And how does R. Abbahu expound that verse of R. Nahman?  — He requires it for expounding: an Ammonite, and not an Ammonitess, a Moabite, and not a Moabitess.  For if you would think [that the presence of the ten men was required] for [the saying of] the benediction, would it not have been sufficient if they had not been elders?  And the other one?  — If you would think [that the verse was to be used] for that exposition, would it not have been sufficient if there had not been ten [persons]?  — Yes, to make the matter public  — and as Samuel said to R. Hanna of Bagdath:  Go out and bring me ten  [persons] and I will say unto thee in their presence; If one assigns [property] to an embryo, it acquires it. But the law is: If one assigns [property] to an embryo, it does not acquire it. The Rabbis taught: The benediction of the bridegrooms is said  in the house of the bridegroom.  R. Judah says: Also in the house of the betrothal  it is said.  Abaye said: And in [the province of] Judah they taught [the opinion of R. Judah] because [in the province of Judah] he  is alone with her. Another [Baraitha] teaches: The benediction of the bridegrooms is said in the house of the bridegrooms and the benediction of betrothal in the house of betrothal. [As to] the benediction of betrothal — what does one say?  — Rabin b. R. Adda and Rabbah son of R. Adda both said in the name of Rab Judah: Blessed art Thou, O Lord our God, King of the Universe, who has sanctified us by his commandments and has commanded us concerning the forbidden relations and has forbidden unto us the betrothed  and has allowed unto us the wedded  through [the marriage] canopy  and sanctification.  R. Aha 'the son of Raba, concludes it.  in the name of Rab Judah, [with the words]: Blessed art Thou, O Lord, who sanctifies Israel through canopy and sanctification. He who does not seal  [holds that] it is analogous to the blessing over fruits and to the benediction [said on performing] religious commandments.  And he who seals  [holds that] it is analogous to the kiddush. Our Rabbis taught: The blessing of the bridegrooms is said in the presence of ten [persons]  all the seven days.  Rab Judah said: And that is only if new guests  come.  What does One say?  Rab Judah 'and: 'Blessed art Thou, O Lord our God, King of the Universe,