One needs to make the blessing of the bridegroom in the groom's house before the marriage ceremony, and there are six blessings. And if there is wine there, bring in a cup of wine and make the blessing on the wine first, and then make all the blessings [lit: arrange all of them] on the cup [of wine], and that makes seven blessings; and if there is no wine to be found, bless on beer.
A man should marry many women at once, on one day, [in order to] say the groom's blessing for all of them at once. But to make her happy, he needs to be happy with each one the happiness that is fitting to her. If she is a virgin, seven days, and if she is not a virgin, three days. And one happiness should not be mixed with another. Rem"a: and one cannot make a chuppah for two sisters at once. (SM"K in the name of Sefer Chasidim) And there are those who say that even with two unrelated women one should be careful to not make a [chuppah for both of them] at once because of jealousy, maybe they will be honored more than her friend. (Mordechai first chapter of Moed Katan); and we are not careful for this. Just the opposite, [we] intend to make chuppot of poor people with chuppot of the rich, because of Mitzvah (Hagot Maimone in the name of the Ri MiPriz)
If there are two grooms together, we make the blessing of grooms (Birkat Chatanim) once, for both of them. Rama: And even if the groom were not together, but his mind was on both of them, as we will explain in Yoreh Deah Siman 265 regarding circumcision. And some say not to make the blessing for two grooms together, because of the evil eye (Hagaot Maimoni Chapter 10 of Ishut). And similarly we have the practice to make a separate chuppah (wedding canopy) for each one and to make the blessing for each one; but after the meal we make the blessing for many grooms together, if they ate together.
We only recite the blessing "birkat chatanim" (blessing of the grooms) with 10 free adults, and the groom can be part of the quorom, regardless of whether they say them at the time of the marriage or when they same them after the blessing of the food (Birkat HaMazon); but when we don't say it after Birkat HaMazon, rather the blessing "Asher Bara" ("that created"), we don't need 10 [men]. Nonetheless we at least need 3 (The Ran in the first chapter of Ketubot).
We recite the blessing of Birkat Chatanim (blessing of grooms) in the grooms house after the blessing of the food (Birkat haMazon), at every meal that we eat there, and slaves and minors do not recite this blessing.
For how long do we recite this blessing? If he was a widower who married a widow, we recite it only on the first day. If a bachelor married a widow, or a widower married a virgin, we recite the blessing all seven days of the party. Rama: And these seven days begin immediately after the seven blessings that were recited at first.
This blessing that they add in the groom's house is the last blessing of the seven blessings, which is the blessing "Who created." Hagah: And there are those who say that even "Who created" is not recited all seven [days] unless they are inviting others, but if he eats with members of his household they do not recite it (Ran in the name of Ramban) and this is the custom. What is this regarding? When the guests are the ones who stood at the marriage ceremony and heard the blessings; but if the guests were others, who did not hear the marriage blessings at the time of the marriage, they recite the seven blessings for them after the grace after meals, in the manner that they recite the blessings at the time of the marriage, and that is if there are ten, and the groom counts as one of the number. And there are those who say that even if they were there at the time of the chuppah and heard the blessings, if they did not eat there until now, they are called new faces and they recite the seven blessings for them after the grace after meals, and this [is the] custom [that] spread. Hagah: And there are those who say that if there were new faces there, even if they are not eating there, they recite the blessings for them day and night (the Ran first chapter of Ketubot).
Some say that only people who increased for them are called "new faces." And some say that Shabbat and Yom Tov one and two are "new faces" at the meals of the night and morning, but not the third meal, and so did the custom spread. Rama: And now the practice in these countries is to recite the 7 blessings at the third meal, and it's possible it's because usually "new faces" come; and some say for the reason that we usually sermonize, and the sermon is like "new faces."
Some say not to recite the six blessings on the cup of the blessing of sustenance, rather bring a different cup and recite the six blessings and then go back and take the cup of the blessing of sustenance and say over it, "who creates the fruit of the vine." And some say you don't need [to do this], rather on the cup of the sustenance blessing recite seven blessings, and so did the custom spread. Ram"a: And in these countries we practice like the first opinion. And some say even for "who created" alone we require two cups (Old Customs). And the engagement blessing and groom blessing we say it on two cups, even one who gets married at the time of the wedding canopy. And we have the practice to pause between them with reading of the marriage contract (so did the Tosfot and Asheir"i write).
Some say that if the groom leaves his wedding canopy, even if his bride is with him, and they go to eat in another house, we don't say the groom blessing there; and these words are when his intention is to return afterwards to his wedding canopy, but if he goes entirely to another house and the whole group is with him, and he makes that house the main [one], there too it's called "wedding canopy" and we recite the groom blessing. And similarly sometimes when the groom and bride go to different city, you need to recite the groom blessing there, if it's within seven [days] Rama: and he does not have intention to return (Beit Yosef)
People who took part of the wedding ceremony and [then] split into groups, even if they ate in houses that were not facing the area that the groom ate, they all make the blessings of grooms. This is obviously true when a waiter is shared between them, but even when they do not share a waiter, since when they who are in the houses started to eat while they were considered part of the wedding ceremony, they are all considered united in terms of making the blessing of grooms, since they are eating at a meal established for the ceremony.
Waiters, who eat after the wedding meal, some say that they do not make the 7 blessings, and some say they do make the blessings, and the mind inclines toward that.
One who feasts (eats) in a house of grooms, from the time that the wedding feast perpetration begins and up to thirty days after the wedding, he should bless (in the invitation for the blessing after the meal) "let us praise that joy is in his home whose bounty we have partaken". If ten (men) are present, " let us praise God that joy is in his home" etc, and they shall reply: Let us praise God that joy" etc. similarly, in the feast after the wedding, because of the wedding, up to twelve months one should bless: " that joy is in his home"; Nowadays all joy is granted and we do not say "that joy is in his home" except in the seven days of banquette. And in every place (of joy) even in the case of a widower wedding a widow we say: that joy is in his home in three days that he has joy with her.