קידושין יא.
"קידושין בלילה"
R' Zeira says the reason ב"ש holds כסף is בדינר and not a פרוטה like ב"ה, is because they hold a אשה will not consent to get married for less than a דינר. R’ Zeira explains that if she knowingly did accept a פרוטה, she would be מקודשת. ב"ש is only referring to a case where he was מקדש her at night and she couldn’t see it, or it was given to her שליח. Then they say she is not מקודשת, because an אשה doesn’t accept marriage for less than a דינר. רע"א [שו"ת מהדו"ת ס' עא] brings that the רמ"א paskens, "אין לגרש בלילה". He quotes the שו"ת רא"ם that concludes, a גט given at night is not valid, but he is uncertain if this applies to קידושין at night as well. He says that maybe since we are מקיש: ויצאה- והיתה they should have the same דין. Since גט בלילה is not learned from a pasuk but rather a svara, because a גט is תחילת דין (because she now collects her Kesubah), and we don’t start a דין at night. But this svara would not apply to Kiddushin. למסקנא he paskens that קידושין may be made at night. ע"ש. Theערוך השולחן [אה"ע כו' יד'] brings that we are מקדש בלילה אפילו לכתחילה and this is the minhag in all מדינות.
The [ריש הל' גירושין] שער המלך brings this kler of the רא"ם and asks from our Gemara that ב"ש is discussing a case of קידושין at night. We see that it is permissible! He answers that שיטת ירושלמי and the רשב"א is that the היקש of והיתה- ויצאה is only to קידושין "בשטר", not כסף. So, the רא"ם is only klerring about קידושין בשטר, while our Gemara is talking about kiddushin made with כסף and for that there is no היקש, so it may be done at night. The [פירוש על שער המלך] מעשה חושב answers that when our Gemara says Kiddushin was done בלילה, it doesn’t mean at night, but just that it was dark and she couldn’t see the denomination. The [אה"ע ס' כו',ד'] באר היטב quotes the רא"ם and says that a קידושין done at night is a ספק קידושין. He brings the כנסת הגדולה that says it was the minhag in his place to be מקדש בלילה, but he was מבטל this minhag.
The רמ"א mentioned above says if the קהילה already davened מעריב even if it’s still היום גדול, it’s considered לילה and thenאין מגרשין !
The [או"ח ס' קל"א, ד'] שו"ע says that תחנון is not said בבית החתן. The משנ"ב explains that this applies only from after the חופה - not before. He brings a יש מקילין that holds that it is omitted starting from שחרית of that morning (if the chupah is before shkia). הגאון רב אלישיב brings the above halacha [משנת הגרי"ש, חלק נישואין] that says a chosson ביום חופתו does not say תחנון and the entire ציבור that is davening with him also doesn’t recite it. Rav Elyashiv adds that this is only true if the חופה will start that day before שקיעה. However, if the חופה will take place after שקיעה, then תחנון is said that day because that day is not considered "יום חופתו". If, however they are davening Mincha in the wedding hall, even if the חופה is scheduled for later, after shkia, תחנון is not said because that is already considered "בית חתנים".