…A kalla without a beracha is prohibited to her husband. Whence do we learn of birkat chatanim from the Torah? For it is said, “And they blessed Rivka and said to her, ‘Our sister, may you become thousands of myriads, and may your offspring inherit the gate of their enemies’” (Bereishit 24:60).

Our rabbis taught [in a baraita]: We recite birkat chatanim in the house of chatanim [chuppa] …Our rabbis taught [in a baraita]: We recite birkat chatanim in [a quorum of] ten all seven [days of rejoicing]…

What blessings does one recite? Rav Yehuda said that these are the seven blessings: Blessed are You, Lord our God, King of the universe,Who has created all for His glory.And the second blessing is: Blessed are You…Creator of mankind.And the third blessing is: Blessed are You…Who made humanity in His image, in the image of the likeness of His form, and out of His very self formed a building (see Genesis 2:22) for eternity. Blessed are You, Lord, Creator of mankind. The fourth blessing is: May the barren city of Jerusalem greatly rejoice and delight with the ingathering of her children within her in joy. Blessed are You, Lord, Who gladdens Zion through her children. The fifth blessing is: Bring great joy to these loving friends, as You gave joy to Your creations in Eden in ancient times. Blessed are You, Lord, Who brings joy to the groom and bride. The sixth blessing is: Blessed are You, Lord our God, King of the universe, Who has created joy and gladness, groom and bride, delight, exultation, happiness, jubilation, love and brotherhood, and peace and friendship. Soon, Lord our God, may there be heard in the cities of Judea and in the streets of Jerusalem the sound of joy and the sound of gladness, the sound of the groom and the sound of the bride, the joyous sound of grooms from their wedding canopy and of young people from their feast of song (see Jeremiah 33:11). Blessed are You, Lord, Who makes the groom rejoice with the bride. Together with the blessing over the wine, these are the seven wedding blessings.

…"Who created everything in His honor" is not part of the series, but is for gathering the people who are gathered there to do chesed…and this gathering is honor to God and this beracha was enacted for this.

“Who formed ha-adam” speaks of the male “and made from him an everlasting construction” is the female.

An everlasting construction – A structure customary for generations, and Chava is called a structure according to “and He constructed the rib” (Bereishit 2).

From where is it derived that the benediction of the grooms is recited in a quorum of ten men? It is as it is stated: “And he took ten men of the Elders of the city and said: Sit you here, and they sat” (Ruth 4:2). And Rabbi Abbahu said that the source is from here: “In assemblies [mak’helot], bless God, the Lord, from the source of Israel” (Psalms 68:27)...What is the meaning of the term “source”? Clearly, it is referring to matters related to the source of Israel, i.e., the benediction of the grooms, which must be recited in a congregation, a quorum of ten...Rabbi Yitzḥak said that Rabbi Yoḥanan said: One recites the blessing of the grooms in a quorum of ten, and the grooms are included in the tally, and one recites the blessing of the mourners in a quorum of ten, and the mourners are not included in the tally.

(4) We only recite the blessing "birkat chatanim" (blessing of the grooms) with 10 free adults, and the groom can be part of the quorom

(3)One does not recite the introductory prayers and blessing [poresin] before Shema; nor does one pass before the ark to repeat the Amida prayer; nor do the priests lift their hands to recite the Priestly Benediction; nor is the Torah read in public; nor does one conclude with a reading from the Prophets [haftara] in the presence of fewer than ten men. And one does not observe the practice of standing up and sitting down for the delivery of eulogies at a funeral service; nor does one recite the mourners’ blessing or comfort mourners in two lines after the funeral; or recite the bridegrooms’ blessing; and one does not invite others to recite Grace after Meals, i.e., conduct a zimmun, with the name of God, with fewer than ten men present.

…For he [Boaz] only gathered them for birkat chatanim, for if it were for witnessing or a kinyan, two would be enough. Therefore, he gathered them only for the beracha alone, and since it is a davar she-bikdusha to bless God, he gathered ten. The language of the Geonim.

We only recite birkat chatanim with ten adult freemen and not bondsmen, and the chatan is included in the count, for since these are berachot of joy and he is in a state of joy, why should he not be a part of the minyan, both when we say them at the time of the nissuin and when we say them at the feast after birkat ha-mazon. And even though it is not a davar she-bikdusha, like kaddish or kedusha, which are not said with fewer than ten—in any case, since we say, “who created everything for His honor” in honor of those assembled, and we mention the building of Yerushalayim, it is not respectful to mention them with fewer than ten.

Rabbi José said: From whom do we learn (that there should be) seven days of (the wedding) banquet? From our father Jacob, who || made a banquet with rejoicing for seven days, and he took Leah (as his wife). Again he kept another seven days of banquet and rejoicing, and took Rachel (as his wife), as it is said, "And Laban gathered together all the men of the place, and made a feast" (Gen. 29:22).

Moses instituted seven days of a marriage feast and seven days of mourning

FULFILL ‘SHVUA’ (THE WEEK OF) THIS ONE.
And I do not know [how the reference here could be to “the seven days of the marriage feast,” as Rashi claims], for “the seven days of the wedding feast” is an ordinance established for Israel by our teacher Moses. Perhaps we may say that the dignitaries of the nations had already practiced this custom of old...

Rabbi Ḥelbo said that Rav Huna said that Rabbi Abba bar Rav Zavda said that Rav said: Both a virgin and a widow who marry require that the benediction of the grooms be recited...And when Boaz married Ruth, he was a widower marrying a widow. As that is the primary source for the obligation to recite the benediction, apparently the benediction is recited even in that case...One recites a benediction for a virgin who marries for seven days and for a widow who marries for one day. What, is it not even in the case of a widow who is married to a bachelor, that one recites the benediction for one day? The Gemara answers: No, it is only in the case of a widow who is married to a widower that the benediction is recited for one day. The Gemara asks: However, one may then infer that in the case of a widow who is married to a bachelor, what is the halakha? The blessing is recited seven days...

(6) 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.

(Rema: And these seven days begin immediately after the seven blessings that were recited at first.)

There is no rejoicing except in the chuppa.

It sounds from here that if a chatan has left his chuppa, even with his kalla, and they go to eat in a different house, that they recite neither [zimmun with] “she-ha-simcha bim’ono” nor birkat chatanim, since “there is no rejoicing except in the chuppa”…The main place of dwelling of the chatan and kalla is called chuppa—and not an improvised place—and there [at their main dwelling place] they recite birkat chatanim all seven days.

We have the practice in Ashkenaz of making a covered sedan for seating the chatan and kalla and it is called chuppa. And it seems that there is no proof from here [Sukka 25b] that one may not recite birkat chatanim in a place to which chatan and kalla go to eat, in a different home. For this is the interpretation here: “There is no rejoicing except in the chuppa,” because he doesn’t plan to leave the chuppa…and afterwards he returns to his chuppa. But if he completely leaves for another home, he and his friends after him, and they make that home the main [residence], there, too, is called chuppa and he can recite birkat chatanim there…

The Sages taught: One recites the benediction of the grooms in a quorum of ten men all seven days of the wedding celebration. Rav Yehuda said: And that is the case only when new faces who did not previously participate in the festivities came to join the celebration.

The blessing that is added at the place of the wedding celebration is the final blessing of the seven blessings recited at the wedding.
When does the above apply? When [all] the people who eat there were present [at the wedding] and heard the wedding blessings being recited. If, however, other people were present who had not heard the wedding blessings at the wedding, the seven wedding blessings are recited for them after grace, just as they are recited at the wedding itself.
The above applies when [a quorum of] ten are present. The groom can be counted as part of this quorum.

…Panim chadashot that did not eat [a festive meal] until now, even if they were there at the time of the chuppa. And it seems that only people on whose account we increase simcha are called panim chadashot.

A woman is not eligible for this even if she is important, for panim chadashot can only be someone who is fit to be counted toward the ten for birkat chatanim.

For the kahal [assembly[ in which we recite birkat chatanim needs to be ten adult freemen as Rambam writes in [Laws of] Berachot 2, and the assembly of panim chadashot suffices even with a woman or minor, anyone on whose account we increase simcha.

Our Masters have adopted the practice of saying the benediction of bridegrooms in the morning over a cup of wine in the presence of ten men; and [in the presence of] new guests all the seven days; and similarly in the evening after the meal.

There is no rejoicing except at the chuppa…there is no rejoicing except in the location of the meal.

Rav Moshe Ha-Kohen wrote regarding it, in accordance with the Talmud’s discussion, birkat chatanim was enacted [to be said] at the seuda.

Rabbi Yitzḥak said that Rabbi Yoḥanan said: Grooms are included in the tally, but mourners are not included in the tally. The Gemara raises an objection from the baraita cited above: Grooms and mourners are included in the tally.The Gemara answers: When thatbaraitais taught, it is with regard to combining with others to form a quorum of three to recite Grace after Meals, as a mourner is obligated to recite Grace after Meals. However, when Rabbi Yoḥanan says that mourners are not included in the tally, it is with regard to the quorum of ten men required to form a line to comfort the mourners following the burial...

For we don’t say two sanctifications over one cup-There are those who therefore have the custom at [the meal following] a chuppa not to say sheva berachot over the cup of birkat ha-mazon, but instead they bring another cup …But Rabbeinu Meshulam would say everything over one cup…here it is one matter, for birkat ha-mazon causes [the obligation of] birkat nissuin...

…For birkat ha-mazon and birkat chatanim…that [birkat] ha-mazon comes after the meal and it [the meal] is the cause [of birkat ha-mazon], and birkat chatanimalso comes over the meal, and it [the meal] is the cause [ofbirkat chatanim], they [birkat ha-mazon and birkat chatanim] are considered like one matter.

(9) 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.

(Rema: And in these countries we practice like the first opinion.)

(3) The marriage blessings must be recited in the groom's home before the marriage takes place...

…Before entering the chuppa. So wrote Rambam in the Laws of Marriage (10:3) and the reason is explained because “for all mitzvot, one recites a beracha over them prior to doing them” (Pesachim 7a).

So is the custom with birkat nissuin, that we only recite it after she enters the wedding canopy [chuppa], for these are none other than berachot of tefilla and shevach. Know it, for behold we recite them all seven [days]. And so it seems from Ba’al Halachot Gedolot. But Rambam said to [to say it] before nissuin, and I tend to agree. For chuppa is [actually] yichud, and we need [the kalla] to be fit for relations [beforehand], and a kalla without a beracha is prohibited to her husband like a [woman in] nidda. And [Rambam’s view that we recite it before chuppa] is not because it is included in the rule ‘for all mitzvot, one recites a beracha over them prior to doing them.’

The blessing for the bridegroom is recited after these four blessings at each meal eaten in the place of the wedding celebration. This blessing should not be recited by servants or by minors.

…The items taught in our mishna [we do not make an abbreviated communal repetition of Shema…and do not read from the Torah…with fewer than ten] all are obligations of the community and are only for those obligated in the matter. But [with respect to] megilla, just as the community is obligated, so is each and every individual obligated…

...to bring joy to a bride and groom and help them in all their needs. These are deeds of kindness that one carries out with his person that have no limit.
Although all these mitzvot are of Rabbinic origin, they are included in the Scriptural commandment Leviticus 19:18: "Love your neighbor as yourself." That charge implies that whatever you would like other people to do for you, you should do for your comrade in the Torah and mitzvot.

Who [can] recite the beracha doesn’t necessarily depend on counting towards the ten, as I cited from [a woman reciting] birkat ha-gomel, and similarly a woman would read from the Torah, were it not for kevod ha-tzibbur, even though she does not count [towards the minyan]…But we do not take action because we can compare matters to each other, especially with something that requires ten…

The clear sense of Rambam and Shulchan Aruch, then, is that women can recite any of the sheva berachot. However, "just because we imagine something does not mean we act on it." Also, see Shitah Mekubetzet in Ketuvot 7b in the name of the gaonim, that Boaz gathered ten men for his marriage to Ruth because the marriage blessings are a davar shebikedushah, contrary to Aruch haShulchan in Even haEzer 62:11.

Nevertheless, during the week of rejoicing following the wedding, if there is a women's zimun and the bride or groom is present, the women may certainly recite asher bara themselves. This follows the ruling of Shulchan Aruch in Even haEzer 62:4 that a quorum of ten is not required for asher bara, as opposed to Rambam's view mentioned above. The question of who recites asher bara is thus independent of the question of who constitute a quorum of ten, and when women say zimun for themselves they can recite asher bara.

…During the seven days of rejoicing, in my humble opinion, it is permissible for women to recite zimmun for themselves with the chatan and kalla when there is no zimmun of men there, and to recite the beracha of asher bara…That which I wrote, that women who recite zimmun for themselves can recite the beracha of asher bara, Rav David Auerbach also wrote thus in a letter, and this is his language: “If three women ate together with the chatan and the kalla, they can well recite this beracha…for women also count for this [for zimmun]…

…To permit a woman to recite sheva berachot under the chuppa before the whole gathering… even were a source to be found for this in halacha, in my humble opinion one should not permit it…And changing an existing custom is more serious than inventing a new custom…with sheva berachot where many people are present, it is simple that one should be concerned…