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57-409: In the seventh century, it was traditional for the blessings to be said at the groom's house, and at the house where the bride had spent the night previous to the marriage; this is still the tradition among Jews in some parts of Asia, but in most regions the wedding blessings are now recited towards the end of the formal marriage ceremony, under the chuppah . These blessing are also recited as part of

114-466: A Jewish wedding , is accomplished. According to some opinions, it is accomplished by the couple standing under the canopy along with the rabbi who weds them; however, there are other views. A traditional chuppah, especially in Orthodox Judaism , recommends that there be open sky exactly above the chuppah, although this is not mandatory among Sephardic communities. If the wedding ceremony

171-436: A Friday morning, following the couple's wedding the day before, even though she had not slept in the house of her newly wedded husband. In Yemenite custom, the bride was brought to her husband's house only on the following day of their wedding. On Friday (Sabbath eve) they would pitch a large tent within a garden called al-Jowzah , replete with pillows and cushions, and there, on the next day (Sabbath afternoon), they would repeat

228-513: A blessing).   In Ashkenazic communities, before going under the chuppah the groom covers the bride's face with a veil , known as the badeken (in Yiddish ) or hinuma (in Hebrew ). The origin of this tradition and its original purpose are in dispute. There are opinions that the chuppah means "covering the bride's face", hence covering the couple to be married. Others suggest that the purpose

285-700: A bridal chamber that was, in effect, a highly decorated room in the house of the groom, known as the chuppah (see Yichud ). The word chuppah appears in the Hebrew Bible , for example in Joel 2 :16 and Psalms 19 :5. Abraham P. Bloch states that the connection between the term chuppah and the wedding ceremony "can be traced to the Bible"; however, "the physical appearance of the chuppah and its religious significance have undergone many changes since then". There were for centuries regional differences in what constituted

342-462: A case, the blessings are recited only after the very first festive meal, which should take place right after the wedding. In Orthodox Judaism , the first six of the blessings are said only if a religiously valid quorum is present. On weekdays their recitation also requires the presence of at least one person who was not present for any of the previous Sheva Brachot of the couple. At the two main meals on Shabbat (but not at Seuda Shelishit ) there

399-441: 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 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

456-477: A couple consummated their marriage in a room or tent. In Talmudic times, the room where the marriage was consummated was called the chuppah. There is however a reference of a wedding canopy in the Babylonian Talmud , Gittin 57a: "It was the custom when a boy was born to plant a cedar tree and when a girl was born to plant a pine tree, and when they married, the tree was cut down and a canopy made of

513-438: 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)

570-458: A huppah. Indeed, Solomon Freehof finds that the wedding canopy was unknown before the 16th century. Alfred J. Kolatch notes that it was during the Middle Ages that the "chupa ... in use today" became customary. Daniel Sperber notes that for many communities before the 16th century, the huppah consisted of a veil worn by the bride. In others, it was a cloth spread over the shoulders of

627-459: 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 the walls of Jericho seven times and they were destroyed. Sephardic Jews do not perform this ceremony. Increasingly, it

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684-491: 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

741-532: 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

798-565: A person pronounces the blessing, they and/or the groom drinks from the cup, either after each blessing, or just after all seven. The text for Sheva B'rachot varies between Sephardic and Azhkenazic Jews, but may even vary from community to community. The standardized Ashkenazic is below, with an Egyptian Sephardic textual variant being inserted in parentheses (). Chuppah A chuppah ( Hebrew : חֻפָּה , romanized :  ḥuppā , lit.   'canopy, covering', Yiddish : חֻפָּה , romanized :  khupe~khipe )

855-405: A room ( yichud ). The betrothal and chuppah ceremonies are separated by the reading of the ketubah . This chuppah ceremony is connected to the seven blessings which are recited over a cup of wine after the ceremony ( birchat nisuin or sheva brachot ). The chuppah represents a Jewish home symbolized by the cloth canopy and the four poles. Just as a chuppah is open on all four sides, so

912-423: A symbol of separation from God), so the chuppah was erected to signify that the ceremony and institution of marriage has divine origins. The symbol of the chuppah is often painted or embroidered onto wimpels  after a boy’s Brit Milah ceremony. Here, the chuppah is a reference to a wish for the boy’s life to be under the guidance of God and for him to have a traditional marriage and family (also expressed in

969-399: 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 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

1026-607: Is a wedding ceremony that follows Jewish laws and traditions . While wedding ceremonies vary, common features of a Jewish wedding include a ketubah (marriage contract) that is signed by two witnesses, a chuppah or huppah (wedding canopy), a ring owned by the groom that is given to the bride under the canopy, and the breaking of a glass. Technically, the Jewish wedding process has two distinct stages. The first, kiddushin (Hebrew for " betrothal "; sanctification or dedication, also called erusin ) and nissuin (marriage),

1083-401: Is a canopy under which a Jewish couple stand during their wedding ceremony . It consists of a cloth or sheet, sometimes a tallit , stretched or supported over four poles, or sometimes manually held up by attendants to the ceremony. A chuppah symbolizes the home that the couple will build together. In a more general sense, chuppah refers to the method by which nessuin , the second stage of

1140-441: Is a common custom for these blessings to be pronounced by a Hazzan or Rabbi, if they presided over the marriage, or otherwise for pronunciation of the blessings to be divided among honoured guests. Sometimes, the blessings are sung by the wedding guests en-masse. The blessings are usually said over a cup of wine. If multiple people say the blessings, the cup is passed to the person pronouncing each blessing. In many traditions, when

1197-412: 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 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

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1254-599: 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

1311-449: Is held indoors in a hall, sometimes a special opening is built to be opened during the ceremony. Many Hasidim prefer to conduct the entire ceremony outdoors. It is said that the couple's ancestors are present at the chuppah ceremony. In Yemenite communities, the practice was not for the groom and his bride to stand under a canopy ( chuppah ) hung on four poles, as is widely practised today in Jewish weddings, but rather to be secluded in

1368-689: Is no need for a new guest, since the Shabbat itself is considered a new guest. New guests are referred to as new faces ( Hebrew : פנים חדשות ). The old Yemenite Jewish custom regarding the Sheva Brachot is recorded in Rabbi Yihya Saleh 's (Maharitz) Responsa . The custom that was prevalent in Sana'a before the Exile of Mawza was to say the Sheva Brachot for the bridegroom and bride on

1425-461: 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

1482-719: 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 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

1539-420: 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 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

1596-516: 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 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

1653-532: 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

1710-474: 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 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

1767-416: The branches". Jewish weddings consist of two separate parts: the erusin or betrothan, and the actual ceremony, known as the nessuin . The betrothal ceremony, which is today accomplished when the groom gives a wedding ring to the bride, prohibits her to all other men and cannot be dissolved without a get or religious divorce. The second ceremony, the nessuin, permits the bride to her husband. Originally,

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1824-502: The bride and groom. Numerous illustrations of Jewish weddings in medieval Europe, North Africa and Italy show no evidence of a huppah as it is known today. Moses Isserles (1520–1572) notes that the portable marriage canopy was widely adopted by Ashkenazi Jews as a symbol of the chamber within which marriages originally took place in the generation before he composed his commentary to the Shulchan Aruch . In Biblical times,

1881-465: The bride then enters the chuppah it is as though the groom is providing her with shelter or clothing, and he thus publicly demonstrates his new responsibilities toward her. A chuppah can be made of any material. A tallit or embroidered velvet cloth are commonly used. Silk or quilted chuppot are increasingly common, and can often be customized or personalized to suit the couple's unique interests and occupations. Jewish wedding A Jewish wedding

1938-473: 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

1995-412: 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

2052-463: 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 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

2109-517: 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 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

2166-425: 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 is specified in the Talmud. The wine is then tasted by the couple. Rings are not actually required; they are simply

2223-444: 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 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,

2280-439: 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

2337-409: 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 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

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2394-406: The groom would join her. In the Middle Ages these two stages were increasingly combined into a single ceremony (which, from the 16th century, became the "all but universal Jewish custom" and the chuppah lost its original meaning, with various other customs replacing it. Indeed, in post-talmudic times the use of the chuppa chamber ceased; the custom that became most common instead was to "perform

2451-436: 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 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

2508-634: 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, 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

2565-408: 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 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

2622-407: 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 a step further and use gemstone settings. Some Orthodox couples will use a simple gold or silver band during

2679-525: 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 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

2736-430: The seven benedictions for the bridegroom and bride, followed by prayer inside the tent, before they were dismissed to eat of their third Sabbath meal, at which time some accompanied the bridegroom to his own house to eat with him there. The significance of this practice, according to Maharitz, was that they made the seven blessings even when not actually eating in that place, a practice which differs from today's custom. It

2793-440: The seven blessings. After the bride has been given the ring, or at the end of the ceremony (depending on local custom), 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

2850-419: The two ceremonies usually took place separately. After the betrothal, the bride lived with her parents until the day the actual marriage ceremony arrived; the wedding ceremony would then take place in a room or tent that the groom had set up for her. After the ceremony the bride and groom would spend an hour together in an ordinary room, and then the bride would enter the chuppah and, after gaining her permission,

2907-468: The way this custom is sometimes carried out in Israel, arguing that "Many unknowledgeable people fill their mouths with laughter during 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

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2964-414: 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

3021-581: The week-long festivities celebrating the wedding; in most communities these festive meals occur during the week after the wedding, but among the Mountain Jews they occur during the week before it. Under the chuppah the blessing over wine comes first; at the meal table it comes last, after the Grace After Meals . If both the bride and the groom were previously married the post wedding celebrations are limited to three days, not seven. In such

3078-412: The whole combined ceremony under a canopy, to which the term chuppah was then applied, and to regard the bride's entry under the canopy as a symbol of the consummation of the marriage. The canopy "created the semblance of a room". There are varying legal opinions as to how the chuppah ceremony is to be performed today. Major opinions include standing under the canopy, and secluding the couple together in

3135-400: 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, 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

3192-408: Was for others to witness the act of covering, formalizing the family's home in a community, as it is a public part of the wedding. In Sephardic communities, this custom is not practiced. Instead, underneath the chuppah, the couple is wrapped together underneath a tallit , which is a fringed garment. The groom enters the chuppah first to represent his ownership of the home on behalf of the couple. When

3249-471: Was the tent of Abraham open for hospitality. Thus, the chuppah represents hospitality to one's guests. This "home" initially lacks furniture as a reminder that the basis of a Jewish home is the people within it, not the possessions. In a spiritual sense, the covering of the chuppah represents the presence of God over the covenant of marriage. As the kippah served as a reminder of the Creator above all, (also

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