The Wedding Season: The Kol in the Beracha Must Continue
by R. Eliezer Simcha Weisz
After Tisha B’Av, as we move from mourning to Nechama (consolation), we enter the season of weddings. At every Jewish wedding, and during the following week of Sheva Berachot, we repeat words that have accompanied the Jewish people for generations:
מהרה ה’ אלוקינו יישמע בערי יהודה ובחוצות ירושלים קול ששון וקול שמחה, קול חתן וקול כלה, קול מצהלות חתנים מחופתם ונערים ממשתה נגינתם
“Soon, Hashem our God, may there be heard in the cities of Yehudah and in the streets of Jerusalem the Kol of joy and the Kol of Simcha, the Kol of the Hatan (groom) and the Kol of the Kallah (bride ), the Kol of rejoicing Chatanim (grooms) from under their chuppah and youths from their festive gatherings.”
But when we look at the original words of the Navi Yirmiyahu, we discover a fascinating difference.
Yirmiyahu, describing the future redemption and the return of the Shechinah to Jerusalem, says:
עוד יישמע בערי יהודה ובחוצות ירושלים… קול ששון וקול שמחה, קול חתן וקול כלה, קול אומרים הודו את ה’ צבאות כי טוב ה’ כי לעולם חסדו, מביאים תודה בית ה
“Once again there will be heard in the cities of Yehudah and in the streets of Jerusalem… the Kol of joy and the Kol of Simcha, the Kol of the Hatan (groom) and the Kol of the Kallah (bride), the Kol of those saying: Give thanks to Hashem, Master of Hosts, for Hashem is good, for His kindness endures forever, bringing thanksgiving to the House of Hashem.” (Yirmiyahu 33:10–11)
The Navi speaks about five Kols:
קול ששון — the Kol of joy,
קול שמחה — the Kol of Simcha,
קול חתן — the Kol of the groom,
קול כלה — the Kol of the bride,
and the fifth Kol:
קול אומרים הודו את ה
“The Kol of those who give thanks to Hashem.”
This is the Kol of Hodu of gratitude.
The Gemara (Berachot 6b) teaches:
כל הנהנה מסעודת חתן ואינו משמחו עובר בחמישה קולות
“Whoever enjoys the wedding meal but does not bring Simcha to the bride and groom transgresses regarding five Kols.”
A Jewish wedding is not merely a social celebration. Those who attend are not just guests. They become partners in the Simcha of the Hatanand Kallah and in building a new Jewish home.
Yet Chazal made a remarkable change when they established the wording of the Sheva Berachot. They did not repeat the fifth Kol of Yirmiyahu exactly.
Instead of: “קול אומרים הודו את ה”
we say: “קול מצהלות חתנים מחופתם”
Why the change of wording in the Beracha? Because the fifth Kol was not removed. Chazal revealed its deeper meaning. The first four Kols describe the moment of the wedding: the joy, the Simcha, the groom, and the bride. But the fifth Kol tells us where this Simcha comes from. It is the recognition that every blessing comes from Hashem.
This idea appears in one of the Sheva Berachot that seems different from all the others:
ברוך אתה ה’ אלוקינו מלך העולם, שהכל ברא לכבודו
“Blessed are You, Hashem our God, King of the universe, Who created everything for His honor.” (Berachot 58a; see also Rashi there)
Most of the Sheva Berachot speak directly about the bride and groom: about Simcha, happiness, Jerusalem, and the building of their home. But this blessing speaks about Hashem. Why? Because it is the foundation of everything.
The chatan and kallah themselves were created לכבודו — for His honor. Their meeting is not only a human event; it is part of Hashem’s plan. Under the chuppah, the bride and groom are saying, in essence: “Thank You, Hashem.” But that “Thank You” cannot remain only for the moment of the chuppah. It must accompany them throughout their entire marriage. The Kol of gratitude must continue.
A Jewish marriage is strongest when husband and wife remember that their blessings come from Hashem. This recognition changes the way they speak to one another, the way they forgive, the way they overcome difficulties, and the way they build their home.
Chazal teach:
איש ואישה זכו, שכינה ביניהם
“If a husband and wife merit it, the Shechinah rests between them.” (Sotah 17a)
A Jewish home is not simply a partnership between two people. It is a place where the Shechinah can dwell. This is why Chazal changed the wording of the fifth Kol. They did not want gratitude to remain only as words spoken at the wedding. True gratitude must leave the chuppah and enter daily life.
The chatan and kallah leave the chuppah carrying with them the Kol of that holy moment:
Hashem brought us together.
Hashem blessed us.
Hashem is with us.
This Kol must continue. This connects beautifully with the Haftarah of Shabbat Nachamu:
קול קורא במדבר: פנו דרך ה
“A Kol calls out in the wilderness: Prepare the way of Hashem.” (Yeshayahu 40:3)
Just as this Kol announces the return of Hashem’s presence after the destruction of the Temple, so too the Kol of a Jewish wedding announces the beginning of a new home where the Shechinah can dwell.
Yirmiyahu continues:
מביאים תודה בית ה
“They bring thanksgiving to the House of Hashem.”
Gratitude is not only something we say. It leads us toward Hashem. When a Jewish couple lives with gratitude, their home becomes a מקדש מעט, a small sanctuary, a place worthy of the Shechina (Divine Presence). The guests at the wedding also have a role. The mitzvah of שמחת חתן וכלה is not only to sing and dance. Every person who comes helps build the spiritual foundation of this new home. A sincere blessing, a kind word, and genuine Simcha for the couple strengthen the atmosphere of holiness surrounding the wedding. The music may end. The celebration may end. But the Kol must continue.
Chazal did not remove the fifth Kol. They transformed it from a sentence spoken at the wedding into a spiritual foundation for daily life. The Kol of gratitude leaves the chuppah and enters the home:
קול מצהלות חתנים מחופתם
“The Kol of rejoicing Chatanim grooms from under their chuppah.”
Under the chuppah many Kols are heard. But there is one Kol that must never cease: קול ההודאה לה The Kol of gratitude to Hashem. When that Kol continues, the words of Chazal become a reality: “איש ואישה זכו, שכינה ביניהם”
This is the Kol that should acompany the couple from their wedding day throughout their lives. This is the Kol that must never be allowed to cease.