Misplaced Pages

#883116

62-469: Technically, the Jewish wedding process has two distinct stages. The first, kiddushin (Hebrew for " betrothal "; sanctification or dedication, also called erusin ) and nissuin (marriage), is when the couple start their life together. It is at the first stage (kiddushin) when the woman becomes prohibited to all other men, requiring a get (religious divorce) to dissolve it, while the second stage permits

124-490: A chuppah (wedding canopy), symbolizing the new home being built by the couple when they become husband and wife. The chuppah used in Ashkenazi ceremonies includes a cloth canopy held up by four beams. This structure is meant to represent the home of the new couple and is traditionally standing under an open sky. While some Sephardic weddings will also include a chuppah of a cloth canopy and four beams, some weddings will use

186-774: A phrase in the Book of Jeremiah ( 31:31 -34 ) in the Hebrew Bible (or Old Testament in Christian Bible ), and quoted in the chapter 8 of the Epistle to the Hebrews ( 8:8–13 ) in the New Testament of Christian Bible. The Jewish view of the wording "new covenant" is no more than a renewed national commitment to abide by God's laws. In this view, the word new does not refer to a new commitment that replaces

248-416: A certain amount upon divorce), and Nachmanides understands it as sovlanut , a sort of dowry or engagement present. Rashi understands Rachel and Leah's complaint to Jacob ("we are considered strangers to him for he has sold us" ) as saying that it was not normal for a father to sell his daughters—at least not without also giving them a dowry. Consent from a betrothed woman is not explicitly mentioned as

310-437: A couple of hours, a more lively celebration begins. Typically, this occurs after the older guests leave, and there is a mixing of men and women (not at orthodox weddings), and a dance is usually involved. Dancing is a major feature of Jewish weddings. It is customary for the guests to dance in front of the seated couple and entertain them. Traditional Ashkenazi dances include: After the meal, Birkat Hamazon (Grace after meals)

372-452: A document, or through consummation (sexual intercourse), although the last is prohibited by the Talmud because it is considered to be indecent for witnesses to watch a couple having intercourse: erusin ceremonies are to be confirmed by two witnesses. In all cases, the woman's consent is required; however, it can be implied by her silence. A blessing over wine precedes the erusin and then

434-432: A new custom where brides and grooms break the wine glass together. Yichud (togetherness or seclusion) refers to the Ashkenazi practice of leaving the bride and groom alone for 8–20 minutes after the wedding ceremony, in which the couple retreat to a private room. Yichud can take place anywhere, from a rabbi's study to a synagogue classroom. The reason for yichud is that according to several authorities, standing under

496-531: A new life together. In present times, Jewish rabbinical bodies have developed Jewish prenuptial agreements designed to prevent the husband from withholding a get from his wife, should she want a divorce. Such documents have been developed and widely used in the United States, Israel, the United Kingdom and other places. However, this approach has not been universally accepted, particularly by

558-408: A period in which the man was to prepare financially to marry his wife into becoming the first half of the wedding ceremony. While historically these two events could take place as much as a year apart, they are now commonly combined into one ceremony. Before the wedding ceremony, the groom agrees to be bound by the terms of the ketubah (marriage contract) in the presence of two witnesses, whereupon

620-681: A previous one, but rather to an additional and greater level of commitment. Christians believe that the promised "New Covenant" was instituted at the Last Supper as part of the Eucharist , which in the Gospel of John includes the New Commandment . Based on the Bible teaching that, "For where a testament is, there must also of necessity be the death of the testator. For a testament

682-477: A requirement in the Bible, but permission to forgo consent is not explicitly permitted either. That said, after encountering Rebekah ( Genesis 24 :15-16), Abraham's servant sought permission from her family for her to accompany him and become the wife of Isaac (Genesis 24:58). The Talmud states that there are three methods of performing erusin: by handing the woman a coin or object of nominal value, by handing her

SECTION 10

#1732788040884

744-402: A step further and use gemstone settings. Some Orthodox couples will use a simple gold or silver band during the ceremony to fulfill the halachic obligations, and after the wedding, the bride may wear a ring with any decoration she likes. The groom gives the bride a ring, traditionally a plain wedding band, and recites the declaration: Behold, you are consecrated to me with this ring according to

806-522: A stone. The groom takes the ring and says in Hebrew, "Behold, you are consecrated to me with this ring according to the laws of Moses and Israel ." The groom now places the ring on the bride’s index finger. To separate the erusin and nissuin, the ketubah is read. For legal purposes, a betrothed couple are regarded as husband and wife. Similarly, the union can only be ended by the same divorce process as married couples. However, betrothal does not oblige

868-645: A unit whose "whole tone" speaks of hope, contrasting with earlier passages marked with melanchony and prophecies of punishment . The original text of Jeremiah 31 was written in the Hebrew language . This chapter is divided into 40 verses in Christian Bibles, but only 39 verses in the Hebrew Bible, because verse 31:1 in Christian Bibles is verse 30:25 in Hebrew Bibles. This article follows

930-461: Is "on the top of the mountains", as suggested by the mention of mountains in the preceding verses 5 and 6 ( the mountains of Samaria ... the hill country of Ephraim ). Streane suggests that the weeping described here (from the Hebrew version) reflects tears of contrition marking the return from exile, but notes that the Septuagint's text has a different tone: “ Rachel ”, Jacob ’s wife and

992-597: Is consummated when they have been left together alone in this room. The chuppah is described the same way in Sefer HaIttur (12th century), and similarly in the Jerusalem Talmud . After the wedding ceremony and the Yichud , the bride and groom will make a grand entrance into a room filled with friends and family to begin the celebrations. The wedding ceremony is considered a serious religious event, while

1054-411: Is immediately answered by the future restoration (verses 16–17) as the nation's turning back to God is met by God's turning towards them (verses 18–19) and God's compassion (verse 20). The closing appeal reminds the people of God's continuous call for his people to faithfulness (verses 21–22), and the security from God for the worshipping community (verses 23–25). Verse 26 indicates that the whole vision

1116-437: Is known by the Hebrew term mohar ( מוהר ‎). It was customary in biblical times for the bride and her father to be given parts of the mohar . Gradually, it lost its original meaning. The custom arose of giving the mohar entirely to the bride rather than her father. The traditional commentators do not necessarily explain mohar this way. Rashi understands mohar as a form of ketubah (an agreement to pay

1178-514: Is known in Yiddish as badeken . Various reasons are given for the veil and the ceremony, a commonly accepted reason is that it reminds the Jewish people of how Jacob was tricked by Laban into marrying Leah before Rachel, as her face was covered by her veil (see Vayetze ). Another reasoning is that Rebecca is said to have veiled herself when approached by Isaac, who would become her husband. Sephardi Jews do not perform this ceremony. Additionally,

1240-569: Is of force after men are dead: otherwise it is of no strength at all while the testator liveth," Protestants tend to believe that the New Covenant only came into force with the death of Christ. The commentary to the Roman Catholic New American Bible also affirms that Christ is the "testator whose death puts his will into effect." Christians thus believe that Jesus is the mediator of the New Covenant, and that

1302-521: Is often written as an illuminated manuscript that is framed and displayed in their home. Under the chuppah , it is traditional to read the signed ketubah aloud, usually in the Aramaic original, but sometimes in translation. Traditionally, this is done to separate the two basic parts of the wedding. Non-Orthodox Jewish couples may opt for a bilingual ketubah, or for a shortened version to be read out. A traditional Jewish wedding ceremony takes place under

SECTION 20

#1732788040884

1364-460: Is recited, followed by sheva brachot . At a wedding banquet, an enhanced version of the call to Birkat Hamazon is used, including (in Ashkenazic communities) the first stanza of Devai Haser . Prayer booklets called bentshers may be handed out to guests. After the prayers, the blessing over the wine is recited, with two glasses of wine poured together into a third, symbolising the creation of

1426-638: Is specified in the Talmud. The wine is then tasted by the couple. Rings are not actually required; they are simply the most common way (since the Middle Ages) of fulfilling the bride price requirement. The bride price (or ring) must have a monetary value no less than a single prutah (the smallest denomination of currency used during the Talmudic era). The low value is to ensure that there are no financial barriers to access marriage. According to Jewish law,

1488-470: Is the Hebrew term for betrothal . In Modern Hebrew , erusin means engagement , but this is not the historical meaning of the term, which is the first part of marriage, the second part being the nissuin "nuptials". Since the Middle Ages it is customary for the marriage to occur immediately after the betrothal, and to perform the betrothal during the marriage ceremony itself. Previously, this

1550-704: The Aleppo Codex , and those in the missing parts of the codex (since 1947) are from Kimhi's notes, marked with an asterisk (*). Jeremiah 31 is a part of the Eleventh prophecy ( Jeremiah 30 -31) in the Consolations (Jeremiah 30- 33 ) section. As mentioned in the "Text" section, verses 30:25-31:39 in the Hebrew Bible below are numbered as 31:1-40 in the Christian Bible. {P}: open parashah ; {S}: closed parashah . This part displays some 'pictures of

1612-894: The Dead Sea Scrolls , i.e., 4QJer (4Q72; 1st century BC), with extant verses 1–14, 19-26 (similar to Masoretic Text). Ancient manuscripts in Greek containing this chapter are mainly of the Septuagint version, including Codex Vaticanus ( B ; G {\displaystyle {\mathfrak {G}}} ; 4th century), Codex Sinaiticus ( S ; BHK : G {\displaystyle {\mathfrak {G}}} ; 4th century), Codex Alexandrinus ( A ; G {\displaystyle {\mathfrak {G}}} ; 5th century) and Codex Marchalianus ( Q ; G {\displaystyle {\mathfrak {G}}} ; 6th century). The order of chapters and verses of

1674-530: The Orthodox . Conservative Judaism developed the Lieberman clause in order to prevent husbands from refusing to give their wives a get . To do this, the ketubah has built in provisions; so, if predetermined circumstances occur, the divorce goes into effect immediately. Weddings should not be performed on Shabbat or on Jewish holidays , including Chol HaMoed . Weddings cannot be held on Shabbat because

1736-407: The birkat erusin "betrothal blessing". If forgotten before the ceremony, it can be recited before the ketubah is read. Originally, the groom recited the blessings, but today it is more common for someone else to recite them such as the wedding's Rabbi. Today, the custom is to perform the betrothal by giving the bride a well-known and fairly constant-valued object: a gold wedding ring without

1798-453: The tallit the groom wears as the chuppah. Once the ceremony concludes the groom will wrap the tallit around himself and his new wife, signifying their joining. Prior to the ceremony, Ashkenazi Jews have a custom for the groom to cover the face of the bride (usually with a veil), and a prayer is often said for her based on the words spoken to Rebecca in Genesis 24:60 . The veiling ritual

1860-484: The Blood of Christ shed at his crucifixion is the required blood of the covenant . The subsequent two passages affirm that 'the New Covenant will be everlasting' (verses 35–37) and, as a result of it, 'the city of Jerusalem will be rebuilt' ( verses 38 –40). This verse gives an exilic hope, that Jerusalem will be 'rebuilt beyond its former borders to accommodate the population explosion among its inhabitants', and that

1922-938: The Book of Jeremiah in the English Bibles, Masoretic Text (Hebrew), and Vulgate (Latin), in some places differs from that in the Septuagint (LXX, the Greek Bible used in the Eastern Orthodox Church and others) according to Rahlfs or Brenton. The following table is taken with minor adjustments from Brenton's Septuagint , page 971. The order of Computer Assisted Tools for Septuagint/Scriptural Study (CATSS) based on Alfred Rahlfs ' Septuaginta (1935) differs in some details from Joseph Ziegler's critical edition (1957) in Göttingen LXX . Swete's Introduction mostly agrees with Rahlfs edition (=CATSS). The parashah sections listed here are based on

Jewish wedding - Misplaced Pages Continue

1984-456: The Judean exiles were gathered before the deportation to Babylon" ( Jeremiah 40:1 ). R. H. Gundry sees the connection between this verse and Matthew 2:18 in the context of hope that "in both cases God promises to turn lamentation into rejoicing". "A woman shall encompass a man": This phrase is said to be the basis of the part of a Jewish wedding , where the bride traditionally walks around

2046-623: The betrothal ceremony. Jeremiah 31#Verse 22 Jeremiah 31 is the thirty-first chapter of the Book of Jeremiah in the Hebrew Bible or the Old Testament of the Christian Bible . It is numbered as Jeremiah 38 in the Septuagint . The book contains prophecies attributed to the prophet Jeremiah , and is one of the Books of the Prophets ( Nevi'im ) . This chapter is notable for

2108-422: The breaking of the glass, shouting 'mazel tov' and turning a beautiful custom meant to express our sorrow" over Jerusalem's destruction "into an opportunity for lightheadedness." The origin of this custom is unknown, although many reasons have been given. The primary reason is that joy must always be tempered. This is based on two accounts in the Talmud of rabbis who, upon seeing that their son's wedding celebration

2170-472: The busyness of their wedding day. In Yemen, the Jewish practice was not for the groom and his bride to be secluded in a canopy ( chuppah ), as is widely practiced today in Jewish weddings, but rather in a bridal chamber that was, in effect, a highly decorated room in the house of the groom. This room was traditionally decorated with large hanging sheets of colored, patterned cloth, replete with wall cushions and short-length mattresses for reclining. Their marriage

2232-410: The canopy alone does not constitute chuppah , and seclusion is necessary to complete the wedding ceremony. However, Sephardic Jews do not have this custom, as they consider it a davar mechoar (repugnant thing), compromising the couple's modesty. Today, the Yichud is not used to physically consummate the marriage. Instead, couples will often eat and relax together for this short period of time before

2294-540: The chuppah. In Ashkenazi tradition, the bride traditionally walks around the groom three or seven times when she arrives at the chuppah . This may derive from Jeremiah 31:22 , "A woman shall surround a man". The three circuits may represent the three virtues of marriage: righteousness, justice and loving kindness (see Hosea 2:19 ). Seven circuits derives from the Biblical concept that seven denotes perfection or completeness. This has also been linked to when Joshua circled

2356-740: The common numbering in Christian English Bible versions, with notes to the numbering in Hebrew Bible versions. Some early manuscripts containing this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis (895), the Petersburg Codex of the Prophets (916), Aleppo Codex (10th century; since 1947 only verses 34-38 are extant), Codex Leningradensis (1008). Some fragments containing parts of this chapter were found among

2418-406: The couple to behave towards each other in the manner that a married couple is required to , nor does it permit the couple to have a sexual relationship. The rabbis prohibited shiddukhin , marrying without an engagement. Therefore, an old custom is to sign a Shetar haT'na'im as a formal form of engagement, forming an informal declaration of the couple's intentions is read close to the start of

2480-444: The couple to each other. The ceremony that accomplishes nissuin is also known as chuppah . Today, erusin/kiddushin occurs when the groom gives the bride a ring or other object of value with the intent of creating a marriage. There are differing opinions as to which part of the ceremony constitutes nissuin/chuppah , such as standing under the canopy and being alone together in a room ( yichud ). Erusin/kiddushin has evolved from

2542-420: The cup of wine to drink from after the seven blessings. The bride also drinks the wine. In some traditions, the cup will be held to the lips of the groom by his new father-in-law and to the lips of the bride by her new mother-in-law. Traditions vary as to whether additional songs are sung before the seven blessings. After the bride has been given the ring, or at the end of the ceremony (depending on local custom),

Jewish wedding - Misplaced Pages Continue

2604-439: The dancing and celebrations of nissuin begin. Since the wedding day is considered the bride and groom's personal Yom Kippur , they may choose to fast leading up to the wedding. The Yichud can be spent as a time for the couple to break their fast and have their first meal together. Even if they did not choose to fast, it is still a secluded opportunity for the couple to spend quality time with one another before continuing on with

2666-484: The groom three or seven times when she arrives at the Chuppah . This preamble answers a proverb during the time of exile, which complained that the current generation was suffering for the sins of the previous generation (cf. Ezekiel 18:2 ), with the statement that God would deal with each generation, and each individual, 'separately and justly'. The New Covenant is a biblical interpretation originally derived from

2728-506: The groom breaks a glass, crushing it with his right foot. There are different reasonings that exist for this custom. Some believe that breaking the glass is a somber occurrence to reflect on the destruction of the two Jewish temples . Former Sephardic Chief Rabbi of Israel Ovadia Yosef has strongly criticized the way this custom is sometimes carried out in Israel, arguing that "Many unknowledgeable people fill their mouths with laughter during

2790-407: The groom is escorted by both fathers, known by Ashkenazi Jews as unterfirers (Yiddish: "Ones who lead under"). In another custom, bride and groom are each escorted by their respective parents. However, the escorts may be any happily married couple, if parents are unavailable or undesired for some reason. There is a custom in some Ashkenazi communities for the escorts to hold candles as they process to

2852-425: The groom to circle his bride three times, and then for each to circle each other (as in a do-si-do ). The symbolism of the circling has been reinterpreted to signify the centrality of one spouse to the other, or to represent the four imahot (matriarchs) and three avot (patriarchs) . In traditional weddings, two blessings are recited before the betrothal; a blessing over wine, and the betrothal blessing , which

2914-495: The groom. The Book of Deuteronomy introduces the concept of erusin. This holds the couple accountable to the law against adultery , which is punishable by death, while not fully considering them as married in Deuteronomy 22:23 An untraditional view is that the betrothal was effected simply by purchasing the girl from her father (or guardian) (i.e., paying a bride price to the bride and her father). The price paid for her

2976-457: The law of Moses and Israel . The groom places the ring on the bride's right index finger. According to traditional Jewish law, two valid witnesses must see him place the ring. During some egalitarian weddings, the bride will also present a ring to the groom, often with a quote from the Song of Songs: "Ani l'dodi, ve dodi li" (I am my beloved's and my beloved is mine), which may also be inscribed on

3038-407: The mother of Joseph and Benjamin , is described lamenting her descendants (both northern and southern tribes) carried away to exile for their sins and would be extinct (“no more”; cf. Genesis 42:36 ), also figuratively grieved when later the children were “brutally murdered” in the area of Bethlehem where she died ( Genesis 35:16–20 ; 48:7 ). Rachel's weeping could be heard in " Ramah ", "where

3100-507: The passage about the " New Covenant " ( 31:31 - 34 ) of God with His restored people and the quoting of 31:15 in the “ Massacre of the Innocents " narrative ( Gospel of Matthew 2:16 -18 ). The Jerusalem Bible refers to chapters 30 and 31 as "the Book of Consolation", and Lutheran theologian Ernst Hengstenberg calls these two chapters "the triumphal hymn of Israel’s salvation". For Annesley William Streane, chapters 30- 33 form

3162-420: The people returning from exile (verses 7− 9 ), followed by an oracle to the nations regarding the blessings of the remnant community as a whole (male and female, young and old, priests and lay people; verses 10–14). Thompson sees verse 1 as a continuation from Jeremiah 20:23–24 . The feminine imagery continues with Rachel weeping for her children ( verse 15 ), symbolizing Israel's grief over its losses, which

SECTION 50

#1732788040884

3224-717: The purpose of a wedding is for the bride to acquire her groom, and vice versa. Shabbat regulations prohibit any transactions or acquisitions, so weddings are not allowed. Additionally, for guests to arrive at the wedding via transportation or for the wedding to be a success, there would have to be labor performed that day, which is not permitted. The period of the counting of the omer and the three weeks are also prohibited, although customs vary regarding part of these periods. Some months and days are considered more or less auspicious. Erusin Erusin ( Hebrew : אירוסין , romanized :  ʾerusin , also Babylonian ʾirrusin )

3286-455: The restored people', opened with 'a variation of the covenant-formula ( verse 1 ; cf. Jeremiah 30:22 ) and 'a poetic statement about renewal that lies beyond judgment ( verse 2 ), followed by God's expression of the special love he has set for his people ( verse 3 ). Israel is portrayed as a virgin ( verse 4 ), in contrast to the previous imagery as "prostitute" ( Jeremiah 2:20 ), leading into images that are 'homely and joyful' (verses 5–6) of

3348-402: The ring itself. This ring is sometimes presented outside the chuppah to avoid conflicts with Jewish law. The wedding formally begins when The Sheva Brachot are read. The Sheva Brachot or seven blessings are recited by the hazzan or rabbi , or by select guests who are called up individually. Being called upon to recite one of the seven blessings is considered an honour. The groom is given

3410-464: The ring must be composed of solid metal (gold or silver are preferred; alloys are discouraged), with no jewel inlays or gem settings, so that it's easy to ascertain the ring's value. Others ascribe a more symbolic meaning, saying that the ring represents the ideal of purity and honesty in a relationship. However, it's quite common for Jewish couples (especially those who are not Orthodox) to use weddings rings with engraving, metallic embellishments, or to go

3472-413: The veil emphasizes that the groom is not solely interested in the bride's external beauty, which fades with time; but rather in her inner beauty which she will never lose. If the couple has chosen to spend time apart leading up to the wedding day, this is the first time that they have seen each other since then. In many Orthodox Jewish communities, the bride is escorted to the chuppah by both mothers, and

3534-411: The walls of Jericho seven times and they were destroyed. Sephardic Jews do not perform this ceremony. Increasingly, it is common in liberal or progressive Jewish communities (especially Reform , Reconstructionist , or Humanistic ) to modify this custom for the sake of egalitarianism, or for a same-gender couple. One adaptation of this tradition is for the bride to circle the groom three times, then for

3596-413: The wedding feast is considered a fun, lively celebration for the couple. It is expected and required for the guests to bring joy and festivities to the couple on their wedding day. At the wedding feast, there is dancing, singing, eating, and drinking. This is broken up into two celebrations. Towards the beginning of the wedding feast, there is dancing and celebrations, but men and women are separated. After

3658-407: The witnesses sign the ketubah. Usually these two witnesses are not closely related to the couple, but family and friends will be present for the signing. The ketubah details the obligations of the groom to the bride, among which are food, clothing, and marital relations. This document has the standing of a legally binding agreement, though it may be hard to collect these amounts in a secular court. It

3720-517: Was getting out of hand, broke a vessel – in the second case a glass – to calm things down. Another explanation is that it is a reminder that despite the joy, Jews still mourn the destruction of the Temple in Jerusalem . Because of this, some recite the verses "If I forget thee / O Jerusalem..." (Ps. 137:5) at this point. Many other reasons have been given by traditional authorities. Reform Judaism has

3782-523: Was given to Jeremiah in a dream. Streane notes that this verse is "virtually a repetition of Jeremiah 30:22 " and therefore argues that it should be treated as part of chapter 30. Thompson regards this verse as performing a "double function": to conclude the materials in Jeremiah 30:1–24 and to be a header for the following materials in chapter 31. For "the chief of the nations", an alternative reading offered by Bernhard Duhm and supported by Streane

SECTION 60

#1732788040884

3844-419: Was not the case, and there were often several months between the two events, according to Ketubot 57b: "a virgin is given twelve months to prepare for her wedding? ... a widow given her thirty days". In Hebrew and rabbinic literature , betrothal is frequently referred to as "sanctification" ( Hebrew : קידושין , romanized :  qiddushin ), on account of the bride becoming "sanctified" (dedicated) to

#883116