Guide to the Jewish Wedding: Ceremony, Traditions, Chuppah, Ketubah » Marriage Guide to the Jewish Wedding Learn the deeper significance of a Jewish wedding, and print out a copy for the wedding guests, too! A traditional Jewish wedding is full of meaningful rituals, symbolizing the beauty of the relationship of husband and wife, as well as their obligations to each other and to the Jewish people. The following guide explains the beauty and joy of these the Jewish wedding traditions. The Wedding Day The dawning wedding day heralds the happiest and holiest day of one's life. This day is considered a personal Yom Kippur for the chatan (Hebrew for groom) and kallah (bride), for on this day all their past mistakes are forgiven as they merge into a new, complete soul. As on Yom Kippur, both the chatan and kallah fast (in this case, from dawn until after the completion of the marriage ceremony). And at the ceremony, the chatan wears a kittel, the traditional white robe worn on Yom Kippur.

[Sefardim do not have the custom to fast and wear a kittel.] Kabbalat Panim It is customary for the chatan and kallah not to see each other for one week preceding the wedding. This increases the anticipation and excitement of the event. Therefore, prior to the wedding ceremony, the chatan and kallah greet guests separately. This is called "Kabbalat Panim." Jewish tradition likens the couple to a queen and king. The kallah will be seated on a "throne" to receive her guests, while the chatan is surrounded by guests who sing and toast him. At this time there is an Ashkenazi tradition for the mother of the bride and the mother of the groom to stand together and break a plate. The reason is to show the seriousness of the commitment ― just as a plate can never be fully repaired, so too a broken relationship can never be fully repaired. Badeken Next comes the badeken, the veiling of the kallah by the chatan. The veil symbolizes the idea of modesty and conveys the lesson that however attractive physical appearances may be, the soul and character are paramount. It is reminiscent of Rebecca covering her face before marrying Isaac (Genesis ch.

24). The Ashkenazi custom is that the chatan, accompanied by family and friends, proceeds to where the kallah is seated and places the veil over her face. This signals the groom's commitment to clothe and protect his wife. Chuppah The wedding ceremony takes place under the chuppah (canopy), a symbol of the home that the new couple will build together. It is open on all sides, just as Abraham and Sarah had their tent open all sides to welcome people in unconditional hospitality. The Ashkenazi custom is to have the chuppah ceremony outside under the stars, as a sign of the blessing given by God to the patriarch Abraham, that his children shall be "as the stars of the heavens" (Genesis 15:5). Sefardim generally have the chuppah indoors. The Ashkenazi custom is that the chatan and kallah wear no jewelry under the chuppah (marriage canopy). Their mutual commitment is based on who they are as people, not on any material possessions. The kallah follows the chatan, and both are usually escorted to the chuppah by their respective sets of parents.

Under the chuppah, the Ashkenazi custom is that the kallah circles the chatan seven times. Just as the world was built in seven days, the kallah is figuratively building the walls of the couple's new world together. The number seven also symbolizes the wholeness and completeness that they cannot attain separately. The kallah then settles at the chatan's right-hand side. [At this point, the Sefardic custom is that the chatan says the blessing She'hecheyanu over a new tallit, and has in mind that the blessing also goes on the marriage. The tallit is then held by four young men over the head of the chatan and kallah.] Blessings of Betrothal (Kiddushin) Two cups of wine are used in the wedding ceremony. The first cup accompanies the betrothal blessings, recited by the rabbi. After these are recited, the couple drinks from the cup. Wine, a symbol of joy in Jewish tradition, is associated with Kiddush, the sanctification prayer recited on Shabbat and festivals. Marriage, called Kiddushin, is the sanctification of a man and woman to each other.

Giving of the Ring In Jewish law, a marriage becomes official when the chatan gives an object of value to the kallah. This is traditionally done with a ring. The ring should be made of plain gold, without blemishes or ornamentation (e.g. stones) ― just as it is hoped that the marriage will be one of simple beauty. The chatan now takes the wedding ring in his hand, and in clear view of two witnesses, declares to the kallah, "Behold, you are betrothed unto me with this ring, according to the law of Moses and Israel." He then places the ring on the forefinger of the bride's right hand. According to Jewish law, this is the central moment of the wedding ceremony, and at this point the couple is fully married. If the kallah also wants to give a ring to the chatan, this is only done afterwards, not under the chuppah. This is to prevent confusion as to what constitutes the actual marriage, as prescribed by the Torah. Ketubah (Marriage Contract) Now comes the reading of the ketubah (marriage contract) in the original Aramaic text.

The ketubah outlines the chatan's various responsibilities ― to provide his wife with food, shelter and clothing, and to be attentive to her emotional needs. Protecting the rights of a Jewish wife is so important that the marriage may not be solemnized until the contract has been completed. The document is signed by two witnesses, and has the standing of a legally binding agreement. The ketubah is the property of the kallah and she must have access to it throughout their marriage. It is often written amidst beautiful artwork, to be framed and displayed in the home. The reading of the ketubah acts as a break between the first part of the ceremony ― Kiddushin ("betrothal"), and the latter part ― Nissuin ("marriage"). The Seven Blessings The Seven Blessings (Sheva Brachot) are now recited over the second cup of wine. The theme of these blessings links the chatan and kallah to our faith in God as Creator of the world, Bestower of joy and love, and the ultimate Redeemer of our people. These blessings are recited by the rabbi or other people that the families wish to honor. At the conclusion of the seven blessings, the chatan and kallah again drink some of the wine.

Breaking the Glass A glass is now placed on the floor, and the chatan shatters it with his foot. This serves as an expression of sadness at the destruction of the Temple in Jerusalem, and identifies the couple with the spiritual and national destiny of the Jewish people. A Jew, even at the moment of greatest rejoicing, is mindful of the Psalmist's injunction to "set Jerusalem above my highest joy." In jest, some explain that this is the last time the groom gets to "put his foot down." (In Israel, the Ashkenazi custom is that the glass is broken earlier, prior to the reading of the ketubah. Sefardim always break the glass at the end of the ceremony, even in Israel.) This marks the conclusion of the ceremony. With shouts of "Mazel Tov," the chatan and kallah are then given an enthusiastic reception from the guests as they leave the chuppah together. Yichud The couple is then escorted to a private "yichud room" and left alone for a few minutes. These moments of seclusion signify their new status of living together as husband and wife. Since the couple has been fasting since the morning, at this point they will also have something to eat.

[Sefardim do not have the custom of the yichud room; the chatan and kallah immediately proceed to the wedding hall after the chuppah ceremony.] The Festive Meal (Seudah) It is a mitzvah for guests to bring simcha (joy) to the chatan and the kallah on their wedding day. There is much music and dancing as the guests celebrate with the new couple; some guests entertain with feats of juggling and acrobatics. After the meal, Birkat Hamazon (Grace After Meals) is recited, and the Sheva Brachot are repeated. During the week following the wedding, it is customary for friends and relatives to host festive meals in honor of the chatan and kallah. This is called the week of Sheva Brachot, in reference to the blessings said at the conclusion of each of these festive meals. If both the bride and groom are marrying for the second time, sheva brachot are recited only on the night of the wedding. The last bracha, Asher Bara, can be recited for three days. Mazel tov!

Tanks u putting my comments on your site The dawning wedding day heralds the happiest and holiest day of one's of life (184) Tova, April 30, 2015 6:45 PM When my dad converted, I lost so much of my religion and culture. This website is helping me find it again, and I couldn't be happier - thank you!! leah, May 29, 2015 12:13 AM u r corect right now in class my group has to role play a jewish wedding and the website is an awsome wonder.i agree with u 100% :) (183) Anonymous, December 28, 2014 4:17 PM Will the kids be raise Jewish if mom is jewish and dad a Christian? (182) Patt Taku, September 26, 2014 12:45 AM Planning to have a Jewish wedding I would like to know more about a Jewish wedding, Traditional Jewish Weddings | Perfect Music for Weddings | Los Angeles Wedding Music Los Angeles Wedding Music » Traditional Jewish Weddings Each religion has different variations on their wedding ceremonies.

With that in mind, here is information about a traditional Messianic Jewish Wedding…. Ketubah Signing The Ketubah is signed in a private ceremony with the Bride, Groom, family and the wedding party. This can actually happen at the rehearsal the evening before. As long as the bride (Kallah) and groom (Chatan) are standing under the Chuppah (canopy), the marriage ceremony can take place almost anywhere — in a synagogue, the bride or groom’s home, in a public venue such as a hotel or even on a beach. You can marry at any time of the day, though it is most usual to marry in the afternoon or evening. Most people choose to marry on a Sunday or a Tuesday — a particularly significant day, as this was when God blessed His creation doubly. It is generally forbidden to get married in the 49 days between the moveable feasts of Passover and Pentecost, and during three weeks between July and August. It is also forbidden to marry on the Sabbath or on festival days. If you want to get married on a Saturday, the ceremony is not allowed to begin until after sundown.

Bedekkin – Veiling The pre-ceremony ritual is the veiling of the Kallah (Bride). The Chatan (Groom) lowers the veil over the Kallah’s face. This custom recalls Rebecca and Issac’s first meeting when Rebecca modestly concealed her face in a veil. It also recalls the biblical story of Rachel and Jacob. Rachels father Laben substituted his elder daughter Leah, for Rachel. The Chatan lowers the veil over the Kallah to be sure not to make the same mistake Jacob did and by “dressing” his Kallah with a veil, the Chatan is assured that she is the one he has chosen, and thereby sets her apart from all others. Suggested Prelude Wedding Music Ma’oz Tzur (Traditional Hanukkah Song) If wedding is in December. Jerusalem of Gold Y’did Nefesh Ani Le Dodi Sunrise Sunset Brides side is on the right. The Wedding Ceremony KIDDUSHIN – THE WEDDING CEREMONY The Jewish wedding is called kiddushin, meaning sanctification related to the word kadosh (holy).

The kiddushin is composed of two distinct ceremonies: the erusin and nisuin or nuptials. Erusin – The Betrothal The Betrothal ceremony has been combined in modern times with the second service nisuin. It is during the erusin ceremony that the kallah (bride) and chatan (groom) are formally and publicly betrothed to one another. A blessing over a cup of wine is said, followed by a second blessing that reminds us of the holiness of unity as well as the integrity of the bonds of marriage. Both the kallah and chatan drink from the same cup of wine, accepting life’s joys, as well as responsibilities. Blowing of the Shofar Baruchim Haba’im Bashem Adonai Blessed are they who come in the name of the Lord. Processional of the Groom, the Chatan Groom is escorted by both his father and mother Music: Hodu L’Adonai Ki Tov, Ki Le Olam Chas Do Give thanks to the Lord for He is Good, His loving kindness endures forever!

Processional of the Maid of Honor Processional of the Bride Jewish weddings do not use the Christian Traditional piece “Here Comes The Bride” or “The Wedding March” because it was composed by Richard Wagner. Bride is escorted by her father and mother *Please remain seated. It is not customary within a Jewish wedding to stand when the bride enters. Suggested Music: Dodi Li Enter Bride and Parents (Optional) Suggested Music: Sunrise Sunset Encircling of the Groom The Bride circles her beloved seven times, taken from Jeremiah 31:22b, “a woman shall compass (revolve around, surround) a man.” Seven times is significant because of its scriptural reference of perfection and completion; the reference in Hosea 2:19-21 of God’s seven-fold betrothal to His people, Israel; the reference in Revelation 4:5 to the seven Spirits of God; and as a reflection of the Bride’s desire to be as the seven prophetesses of Israel: Sarah, Miriam, Deborah, Hannah, Abigail, Hilda, and Esther.

The position of the bride on the right side of the groom is based on an interpretation of Psalm 45:10 “the queen stands on your right hand in fine gold of ophir”. In Jewish tradition the bride is a queen, and the groom a king. Bride and Groom Enter the Chuppah – The Wedding Canopy The bridal canopy is a multifaceted symbol: it is a home, and a reminder of the tent of our Patriarchs. It is open on all sides to recall the tent of Abraham and Sara, who had doors on all sides of his dwelling to welcome guests. Entrance under the Chuppah (Wedding Canopy) This is symbolic of the marriage coming under the Holy covering of God. The covering represents protection, mercy, and grace. Blessing of the Bride and Groom – Mi Adir Groom lifts the veil to take a peek. This is to verify that she is his wife and not another, avoiding the mistake that Jacob made with Leah. If the wedding is on Saturday Night you can incorporate Havdallah into the ceremony. The Drashah - The sermon or charge should be a personal message to the bride and groom by the Rabbi with challenges and commitments to the Holy One.

Exchanging of the Vows Kiddush- The Blessing of the cup Reading of the Ketubah (Marriage Contract) The Ketubah – Certificate of Marriage Nisuin – The Nuptials The second part of the ceremony after the erusin is the nisuin. This ceremony forms the second half of the wedding service. Even though the chatan and kallah are legally bound to each other as husband and wife at the completion of the eursin, the wedding ceremony is not yet complete. During this part of the ceremony, God’s presence is acknowledged in the new relationship. This acknowledgement is made by chanting seven blessings called the sheva b’rachot. Like the erusin ceremony, the sheva b’rachot are chanted over a cup of wine. After the blessing for wine, the remaining six blessings acknowledge God as the creator of the world, the creator of love and as the One who brings redemption to the world. The Seven Wedding Blessings If the wedding is on a Saturday Evening Havdalah can be incorporated into the wedding instead of this cup.

Kiddush- The Blessing of the cup a second time Baruch ata Adonai, Eloheynu Melech HaOlam Borey Pree Hagafen. Groom Drinks then the Bride Drinks wine from the cup. Confirmation of Covenant. After a man proposed marriage to a woman, in ancient Jewish culture, he poured a cup of wine and drank from it. If she took it and drank also that signified her acceptance and she became his betrothed. The Pronouncement Tallit Covering and Blessing The Breaking of the Glass A Traditional end to a Jewish wedding serves as a reminder of the fragility of life, even during the most joyous of celebrations. Life is fragile. We break this glass as a symbol of our past. In the theater that say go break a leg. In a Jewish wedding we break a glass. Forgiveness is an end to a shattered past. As the Groom smashes the glass everyone will shout Mazel Tov! Which means Good Fortune, may your lives here on out not be shattered, but full of fortune and joy.

Everyone responds with “Mazel Tov!” Recessional Music: Simon Tov, Mazel Tov or The Wedding March Recessional by Mendleson (a Jewish Believer) Bride and Groom Best Man and Maid of Honor Groomsmen and Bridesmaids Groomsmen escorts the Bride’s Mother (Father follows behind) Groomsmen escorts the Groom’s Mother (Father follows behind) Groomsmen escorts the Grandmothers Cheder Yichud – Private Room A brief period of seclusion for the bride and groom to absorb the events of the ceremony where they spend their first moments alone together as husband and wife. Yichud has been described as a period of bonding, a time of privacy and peace before the public celebration begins. It is nice to have the room and food prepared for them as a special surprise to their private moment. They will also break their fast before returning to the community to celebrate. The bride and groom will need about 20-30 minutes to enjoy the moment. Grand Entrance Welcome the Bride and Groom with a great entrance. Perhaps music leading up to the opening of the door. Bubbles blown as they have a “reverse” reception line.

Everyone is lined up on each side of the path as they enter. They can greet everyone as they make their way to the dance floor for their first dance. Seudat Mitzvah – The Festive Meal Perhaps one of the most distinctive and enjoyable aspects of the traditional Jewish wedding is the dancing and mitzvah (commandment) to make the kallah and chatan happy. No Jewish wedding would be complete with out dancing the Hora or Lifting the bride and groom up in the chair. (This should be planned ahead of time, eight strong men should be selected to lift the chairs. They should even practice so they know how long and what to do.) The meal begins with reciting the blessing over the wedding challah, the traditional braided bread. ( Posted on Wednesday, May 7, 2008 at 7:37 pm ) Orthodox Jewish Wedding - Jewish Wedding Traditions Orthodox Jewish Wedding The Orthodox Wedding Ceremony The Orthodox movement follows the Torah literally. In Orthodox ceremonies, the bridegroom is honored by being called to read from the Torah (called an Aliyah) in the synagogue on the Sabbath before the wedding. This ceremony is called an Aufruf.

In some synagogues, the women of the congregation throw candy and nuts at the bridegroom as he completes his recitation of the benedictions to wish the couple a sweet and fertile life. The bride does not sign the Ketuba; it is read as part of the ceremony and given to her. The ceremony only requires the man to give a ring to the woman, but many Rabbis allow a double-ring ceremony. During the ceremony, the ring will be placed on the bride's right index finger, up to the second knuckle. This finger is chosen because it is said to go directly to the soul, and because it is used as the "pointer" when reading the Torah. The bride usually puts the ring on the left ring after the ceremony. When the bride gives a ring to the bridegroom during the ceremony, she will put it directly on his left ring finger. Ceremonies always take place under a chuppah. Brides usually visit the mikvah (ritual bath) the morning of their wedding day (or as close to that day as possible) as an act of purification. Brides and bridegrooms are encouraged to fast on their wedding day until the ceremony.

When guests arrive at the ceremony, male guests go into a room with the bridegroom while the female guests go into a room where the bride is sitting on a throne-type chair. This traditional "public beckoning" is common and actually may be "private," with just family and wedding party in attendance. Before the ceremony, the bridegroom may celebrate with his friends by eating and drinking items on a special table, called a chassans tisch. Brides often circle their bridegrooms three or seven times when they come under the chuppah, from the verse "A woman shall go around a man." (Jeremiah 31:22). After the bridegroom declares, "Behold, thou art consecrated to me with this ring, according to the law of Moses and Israel," the bride does not respond. Rabbi's will not officiate at the marriage of a Jew and a non-Jew. Sample Service Second cup of wine is offered Bride and groom share the wine. In Jewish law, marriage consists of two separate acts, called erusin (or kiddushin, meaning sanctification), which is the betrothal ceremony, and nissu'in, the actual ceremony for the marriage.

Erusin changes the couple's interpersonal status, while nissu'in brings about the legal consequences of the change of status. In Talmudic times, these two ceremonies usually took place about a year apart. The bride lived with her parents until the actual marriage ceremony (nissuin), which would take place in a room or tent that the groom had set up for her. Since the middle ages, Jewish weddings the two ceremonies took place as a combined ceremony, and the marriage ceremony started to be performed publicly. A traditional Jewish wedding is full of meaningful rituals, symbolizing the beauty of the relationship of husband and wife, as well as their obligations to each other and to the Jewish people. The Wedding Day The dawning wedding day heralds the happiest and holiest day of one's life. This day is considered a personal Yom Kippur for the chatan (Hebrew for groom) and kallah (bride), for on this day all their past mistakes are forgiven as they merge into a new, complete soul. As on Yom Kippur, both the chatan and kallah fast (in this case, from dawn until after the completion of the marriage ceremony).

And at the ceremony, the chatan wears a kittel, the traditional white robe worn on Yom Kippur. [Sefardim do not have the custom to fast and wear a kittel.] Kabbalat Panim It is customary for the chatan and kallah not to see each other for one week preceding the wedding. This increases the anticipation and excitement of the event. Therefore, prior to the wedding ceremony, the chatan and kallah greet guests separately. This is called "Kabbalat Panim." Jewish tradition likens the couple to a queen and king. The kallah will be seated on a "throne" to receive her guests, while the chatan is surrounded by guests who sing and toast him. At this time there is an Ashkenazi tradition for the mother of the bride and the mother of the groom to stand together and break a plate. The reason is to show the seriousness of the commitment -- just as a plate can never be fully repaired, so too a broken relationship can never be fully repaired. Badeken Next comes the badeken, the veiling of the kallah by the chatan.

The veil symbolizes the idea of modesty and conveys the lesson that however attractive physical appearances may be, the soul and character are paramount. It is reminiscent of Rebecca covering her face before marrying Isaac (Genesis ch. 29). The Ashkenazi custom is that the chatan, accompanied by family and friends, proceeds to where the kallah is seated and places the veil over her face. This signals the groom's commitment to clothe and protect his wife. Chuppah The wedding ceremony takes place under the chuppah (canopy), a symbol of the home that the new couple will build together. It is open on all sides, just as Abraham and Sarah had their tent open all sides to welcome people in unconditional hospitality. The Ashkenazi custom is to have the chuppah ceremony outside under the stars, as a sign of the blessing given by God to the patriarch Abraham, that his children shall be "as the stars of the heavens"(Genesis 15:5). Sefardim generally have the chuppah indoors. The Ashkenazi custom is that the chatan and kallah wear no jewelry under the chuppah (marriage canopy).

Their mutual commitment is based on who they are as people, not on any material possessions. The chatan, followed by the kallah, are usually escorted to the chuppah by their respective sets of parents. Under the chuppah, the Ashkenazi custom is that the kallah circles the chatan seven times. Just as the world was built in seven days, the kallah is figuratively building the walls of the couple's new world together. The number seven also symbolizes the wholeness and completeness that they cannot attain separately. The kallah then settles at the chatan's right-hand side. [At this point, the Sefardic custom is that the chatan says the blessing She'hecheyanu over a new tallit, and has in mind that the blessing also goes on the marriage. The tallit is then held by four young men over the head of the chatan and kallah.] Blessings of Betrothal (Kiddushin) Two cups of wine are used in the wedding ceremony. The first cup accompanies the betrothal blessings, recited by the rabbi. After these are recited, the couple drinks from the cup.

Wine, a symbol of joy in Jewish tradition, is associated with Kiddush, the sanctification prayer recited on Shabbat and festivals. Marriage, called Kiddushin, is the sanctification of a man and woman to each other. Giving of the Ring In Jewish law, a marriage becomes official when the chatan gives an object of value to the kallah. This is traditionally done with a ring. The ring should be made of plain gold, without blemishes or ornamentation (e.g. stones) -- just as it is hoped that the marriage will be one of simple beauty. The chatan now takes the wedding ring in his hand, and in clear view of two witnesses, declares to the kallah, "Behold, you are betrothed unto me with this ring, according to the law of Moses and Israel." He then places the ring on the forefinger of the bride's right hand. According to Jewish law, this is the central moment of the wedding ceremony, and at this point the couple is fully married. If the kallah also wants to give a ring to the chatan, this is only done afterwards, not under the chuppah.

This is to prevent confusion as to what constitutes the actual marriage, as prescribed by the Torah. Ketubah (Marriage Contract) Now comes the reading of the ketubah (marriage contract) in the original Aramaic text. The ketubah outlines the chatan's various responsibilities -- to provide his wife with food, shelter and clothing, and to be attentive to her emotional needs. Protecting the rights of a Jewish wife is so important that the marriage may not be solemnized until the contract has been completed. The document is signed by two witnesses, and has the standing of a legally binding agreement. The ketubah is the property of the kallah and she must have access to it throughout their marriage. It is often written amidst beautiful artwork, to be framed and displayed in the home. The reading of the ketubah acts as a break between the first part of the ceremony -- Kiddushin ("betrothal"), and the latter part -- Nissuin ("marriage"). The Seven Blessings The Seven Blessings (Sheva Brachot) are now recited over the second cup of wine.

The theme of these blessings links the chatan and kallah to our faith in God as Creator of the world, Bestower of joy and love, and the ultimate Redeemer of our people. These blessings are recited by the rabbi or other people that the families wish to honor. At the conclusion of the seven blessings, the chatan and kallah again drink some of the wine. Breaking the Glass A glass is now placed on the floor, and the chatan shatters it with his foot. This serves as an expression of sadness at the destruction of the Temple in Jerusalem, and identifies the couple with the spiritual and national destiny of the Jewish people. A Jew, even at the moment of greatest rejoicing, is mindful of the Psalmist's injunction to "set Jerusalem above my highest joy." (In Israel, the Ashkenazi custom is that the glass is broken earlier, prior to the reading of the ketubah. Sefardim always break the glass at the end of the ceremony, even in Israel.) This marks the conclusion of the ceremony. With shouts of "Mazel Tov," the chatan and kallah are then given an enthusiastic reception from the guests as they leave the chuppah together.

Yichud The couple is then escorted to a private "yichud room" and left alone for a few minutes. These moments of seclusion signify their new status of living together as husband and wife. Since the couple has been fasting since the morning, at this point they will also have something to eat. [Sefardim do not have the custom of the yichud room; the chatan and kallah immediately proceed to the wedding hall after the chuppah ceremony.] The Festive Meal (Seudah) It is a mitzvah for guests to bring simcha (joy) to the chatan and the kallah on their wedding day. There is much music and dancing as the guests celebrate with the new couple; some guests entertain with feats of juggling and acrobatics. After the meal, Birkat Hamazon (Grace After Meals) is recited, and the Sheva Brachot are repeated. During the week following the wedding, it is customary for friends and relatives to host festive meals in honor of the chatan and kallah. This is called the week of Sheva Brachot, in reference to the blessings said at the conclusion of each of these festive meals.

If both the bride and groom are marrying for the second time, sheva brachot are recited only on the night of the wedding. The last bracha, Asher Bara, can be recited for three days. Mazel tov! Sarah Meyerowitz and Daniel Leeds's Wedding Website loading... Customs of the Traditional Jewish Wedding Before coming to our wedding, we invite you to look over our guide to the ceremony and customs of the traditional Jewish wedding. We have adapted it from the Orthodox Jewish Wedding blog . A wedding reflects a new beginning for the couple, a day likened in significance to Yom Kippur (the Day of Atonement), the most sacred day of the Jewish calendar. As on Yom Kippur, when repentance wipes the slate clean between G-d and humanity, today the couple begins a new phase in their lives. The parallel between Yom Kippur and the wedding day is also reflected in the clothing Daniel and Sarah wear. As a symbol of purity and forgiveness, they both wear white - Sarah in her wedding gown and Daniel in a kittel, a robe typically used for prayer on the high holy days.

Kaballat Panim: Greeting the Chatan & Kallah On their wedding day, the Chatan (Groom) and Kallah (Bride) are treated with special honor, as guests endeavor to fulfill the mitzvah (commandment) of mis'ameach Chatan v'Kallah (gladdening the groom and bride) in the time prior to the ceremony where guests have the opportunity to greet them. While Sarah's receives guests in one room, Daniel sits in a separate room at the chatan's tisch - literally, the groom's table. The Ketubah (Marriage Contract) At the Chatan's tisch, the contractual obligations surrounding the marriage are finalized. Daniel accepts the terms of the ketubah (marriage contract), a two-thousand-year-old Aramaic text which obliges Daniel to honor, support, and maintain his future wife, Sarah. The signing of the ketubah expresses the idea that any declaration of love must be accompanied by both legal obligations and moral commitment. Daniel formally accepts his obligations by accepting a token physical object, which Rabbi Grussgott hands him. Two witnesses then sign the ketubah, as required by Jewish law.

At the conclusion of the tisch, guests accompany Daniel with dancing and singing as he walks to Sarah for the bedeken. Bedeken (Veiling of the Kallah) The word "bedeken" has two meanings, each originating from a particular episode in Genesis. The first definition for the word is "to check" so that the groom will not find himself in the same predicament as the patriarch Jacob who, after working seven years for Laban to earn Rachel's hand, was deceived and given Leah instead (Gen. 29:21-25). The second meaning is "to cover" as illustrated in the story of Rebecca who covered herself with a veil when she saw her husband-to-be, Isaac, for the first time (Gen. 24:65). At the bedeken, Daniel looks at Sarah's face and confirms that she is his chosen bride and lowers the veil, thus symbolically setting her apart from others. After the bedeken, guests proceed to the ceremony room and take their seats. The Ceremony Chuppah (Marriage Canopy) The chuppah is a symbol of the home that Daniel and Sarah will build together.

All four sides are left open so that the public may be part of the ceremony and as a representation of the tent of Abraham and Sara that was also open on all four sides emphasizing the Jewish value of hospitality towards guests. The groom and bride are each escorted to the chuppah by their dear parents, Daniel by his parents, Marian and Mark, and Sarah by her parents, Lynne and Steven. When Sarah reaches the chuppah, she circles Daniel seven times. There are many explanations for the seven circles. By circling the Chatan, the Kallah symbolically supplies walls to the chuppah, thereby separating the couple from the rest of society, a private space where only the two of them may enter. The seven circles also represent each of the days of creation and a link to the seven patriarchs and matriarchs. When Sarah has finished circling Daniel, she stands at his right, in remembrance of the verse, "At my right hand does the queen stand." (Psalms 45:10). The ceremony proper has two parts - Kiddushin (betrothal) and Nissuin (marriage blessings).

Each of these components begins with a blessing over a cup of wine, the traditional Jewish mark of joyous ritual. Kiddushin (Betrothal) The ceremony begins with the reciting of the Birchat Erusin (betrothal blessings) by Rabbi Grussgott. The first blessing is over a cup of wine and the second blessing expresses gratitude to G-d for allowing the sanctification of the relationship through marriage. After the blessings, Daniel and Sarah drink from the cup of wine. This is followed by the central act of the entire day - the giving and acceptance of the wedding ring. Since marriage in Jewish law is a contract between a husband and wife, it is transacted symbolically with a transfer of an object of worth. The ring is a solid band of metal with no stones set in it, so that its value may be easily ascertained and to show equality to all. As a ring has neither a beginning nor an end, it is representative of the cycle of life.

As Daniel places the ring onto Sarah's right forefinger - in the presence of two honored witnesses - he states "Haray aht mikudeshet li b'tabaat zo kidaat Moshe v'Yisrael" - "Behold you are consecrated to me with this ring in accordance with the law of Moses and Israel." In the Garden of Eden, G-d took one of Adam's ribs (or sides) to create Eve, Adam's wife. In this way, Adam was no longer complete, having had his rib/side taken from him. The Bible then continues, "Thus a man leaves his father and mother and clings to his wife, so that they become one flesh" (Genesis 2:24). Thus, in our wedding ceremony, when Daniel makes the "Haray Aht" statement, he is acknowledging to Sarah that by marrying her he is finally complete. It is Daniel's giving and Sarah's acceptance of the ring that joins them as husband and wife. As soon as Daniel places the ring on Sarah's finger, they are considered legally married according to Jewish law. Reading of the Ketubah The ketubah is read aloud in the original Aramaic by Rabbi Brodkin.

It is then given to Sarah to keep, confirming her acceptance of its terms. Nissuin (Marriage Blessing) This part of the ceremony consists of Sheva Brachot (seven blessings) recited by a number of honorees. The Sheva Brachot put the marriage in a historical and spiritual context and thank G-d for: 1) the fruit of the vine, the traditional symbol of joy and sanctity; 2) the creation of the world; 3) the creation of humanity; 4) the wisdom, intelligence, and free will with which every person is endowed; 5) the joy and happiness of Zion; 6) the joy of the bride and groom; and 7) a wish for the couple's delight, cheer, love, harmony, peace and companionship in their lives together. After the final blessing over the wine, Daniel and Sarah drink from the second cup. The Breaking of the Glass The service is concluded by the singing of "Im eskachech Yerushalayim tishkach yimini" - "If I forget Thee Jerusalem, I should lose the power of my right hand".

Daniel then shatters a glass, symbolizing that even in the midst of our great joy we remember the destruction of the Beit HaMikdash (the holy temple in Jerusalem) two thousand years ago. The breaking of the glass completes the ceremony. After the Ceremony Yichud (Togetherness) Immediately following the ceremony, Daniel and Sarah will recess to a private room for the period known as yichud. Two shomrim (guards) are posted at the door and no interruptions are permitted. This allows the couple to savor the first few moments of married life together. After the seclusion, the couple will return shortly to the guests. Seudat Mitzvah (Wedding Meal) The mitzvah (commandment) of mis'ameach chatan v'kallah (gladdening the groom and bride) continues at the wedding meal. As the newlyweds enter the reception room, they are greeted by traditional dancing and singing. In accordance with Jewish tradition, men and women dance in separate circles. It is customary for as many of the guests as possible to dance individually with the bride and groom in the center of their respective circles.

Since it is the spirit of the dancing, not the choreography, that is important, we encourage every guest to join in. It is also tradition for guests to provide further entertainment as the bride and groom take breaks from the dancing. Guests often perform "shtick" such as silly acts and dances, sometimes including props or costumes. More dancing and celebration takes place between courses. Before dessert is served, we recite the Birchat Hamazon (Grace after Meals) and a repetition of the Sheva Brachot (seven blessings). Out of Town Guest Information Jewish Wedding Jewish Wedding 1487 Marriage is a holy institution in Judaism. Its very name in Hebrew, "kiddushin," means "sanctification." Most of the laws and customs relating to the wedding ceremony (Chatunah), its preparations and Seudat Mitzvah (festive reception meal) date back to our Patriarchs and the giving of the Torah at Sinai. Tell your friends Tweet Jewish law enjoins the entire community to bring joy and happiness to both the Kallah (bride) and Chatan (groom).

During each day of their marriage the bride and groom will strive to grow and adjust to each other in order to establish the foundation for a Bayis Ne'eman B'Yisrael - a faithful Jewish home. Ufruf - Shabbat Before the Wedding On the Shabbat of the week before the wedding the Chatan is called to the Torah (ufruf), to impress upon the couple the duty to look to the Torah as their guide in married life. After his Aliyah, the congregation showers him with raisins and nuts, symbolic of their wishes for a sweet and fruitful marriage blessed with many children. Meanwhile, on the same Shabbat, the Kallah's family and friends arrange a party (forshpiel) for her, expressing their same wishes for her. From a few days prior, until a week after the wedding, the couple are considered royalty and are, therefore, not to be seen in public without a personal escort. The Wedding Day - A Private Yom Kippur Since on the day of one's wedding G-d forgives the bride and groom of all their previous transgressions, it is seen as a private Yom Kippur for the couple.

They fast until the ceremony; add Yom Kippur confessions to their afternoon prayers; recite the Book of Psalms, asking for forgiveness for the wrongdoings of their youth, committed knowingly or unknowingly, before starting their new life together. Kabbalat Panim - Greeting the Bride and Groom The wedding receptions are held separately since the Chatan and Kallah do not see each other during the week prior to the wedding. At this time, relatives and friends greet the bride and groom and bless them, individually offering them their heartfelt wishes. Prior to the marriage ceremony, standard "Tena'im" (conditions) are stipulated in a written document by the groom and bride and their respective parents. This represents a commitment of the Chatan to fulfill the promise to marry his Kallah. With the signing and finalization of this obligation, through reviewing the text aloud, a plate is broken, signifying that just as the breaking of the plate is irreversible, so too should the engagement be irreversible. Bedeken - Veiling of the Bride Before the Chupah ceremony, the groom, escorted by his father and (about to become) father-in-law, and accompanied by relatives and friends, goes forward to veil the bride.

The groom brings down the veil over the bride's face. The covering of the face symbolizes the modesty, dignity and chastity which characterizes the virtue of Jewish womanhood. The veiling impresses upon the Kallah her duty to live up to Jewish ideals of modesty and reminds others that in her status as a married woman she will be absolutely unapproachable by other men. The Jewish woman, being the strength and pillar of the home, is also reflected in these signs of modesty and dignity which will be the pillars and the foundation of their new home. Chupah - Wedding Ceremony Under the Canopy The wedding ceremony takes place under the open sky, recalling the blessing of G-d to Abraham that his seed be as numerous as the stars. When they arrive at the Chupah, the bride circles the groom seven times. The consecration of a woman to man, the Torah advises us, is through "the giving of a valuable - money or ring - (to the woman), the presentation of a document, or through intimate living together." Nowadays, our sages tell us, we perform all three acts as a means of consecrating a woman.

For this reason, the Chupah ceremony entails all three aspects: The giving of a ring by the Chatan to the Kallah (the exchange of value); The handing over of the Ketubah (marriage contact) to the bride; And after the Chupah, the bride and groom adjourn to a private room (symbolic of intimacy) where they break their fast. The Witnesses Every legal procedure in Jewish life is confirmed by at least two "kosher" witnesses. These witnesses can under no circumstances be of the immediate family or even distant relatives to the participating parties. It takes two witnesses (to the exclusion of others) to attest that all three aspects of marriage have taken place in accordance with the laws of "Moses and Israel." Two witnesses are called upon to stand under the Chupah and witness these procedures. Kiddushin and Nisuin The Jewish marriage ceremony has two basic parts: "Kiddushin" and "Nisuin." Both parts are introduced with the blessing over wine, the traditional symbol of joy and abundance. The first blessing over the wine signifies that just as we pronounce the holiness of the Sabbath and festivals over the wine, we sanctify the personal relationship of marriage over wine.

The bride and groom each take a sip of the wine. The second is recited over the ceremony itself, thanking G-d for giving us the opportunity to perform this Mitzvah, after which the Chatan and Kallah once again take a sip of the wine, after the seven blessings. The blessing ends: "Blessed are You L-rd, Who sanctifies His people Israel through Chupah and Kiddushin." The essence of the ceremony which follows is the act of Kiddushin. In the presence of two witnesses, the groom places a simple gold ring (without engravings or adornment) on the bride's right forefinger. As the groom places the ring on her finger he says: "Harei At Mekudeshet Li B'taba'at Zo Kedat Moshe V'Yisrael - Behold, you are consecrated to me with this ring according to the laws of Moses and Israel." The Ketubah - Marriage Contract To separate the betrothal blessings from the marriage blessings (Sheva Berachot), the "Ketubah" (marriage contract) is read aloud.

The "Ketubah" is a binding document of confidence and trust which details the husband's obligations to his wife. Therein, the Chatan pledges to "work for you, honor, provide for and support you, in accordance with the practices of Jewish husbands who work for their wives' honor, provide and support them in truth." The signing of the Ketubah shows that the bride and groom do not see marriage as only a physical and emotional union, but also as a legal and moral commitment which delineates the human and financial obligations of the husband to his wife according to Jewish law and customs. Its basic aim is to strengthen and affirm the wife's dignified status, as well as to confer a number of special privileges on her. The Ketubah also contains stipulations of financial settlement in case of, G-d forbid, divorce. Following the reading of this contract, the Ketubah is handed over to the Kallah. Should this document be lost, the couple may not live together until a new contract is drawn up. Sheva Berachot - The Seven Blessings The concluding portion of the marriage ceremony is the seven blessings.

Several different people are called upon to recite these blessings in the presence of a quorum of at least ten men, because of the communal emphasis of the blessings. They acknowledge G-d as the Creator of mankind, joy, bride and groom. They also praise G-d for having created man in His image, and for giving him the ability to reproduce that image. The first blessing is recited over the second cup of wine as a sign of rejoicing. The second thanks G-d for creating the world and at the same time it honors those assembled at the wedding. The third and fourth acknowledge G-d's physical and spiritual creation of mankind. These blessings are recited at weddings, since it is only then that the couple begins life as complete human beings. In the fifth, we pray for the restoration of Jerusalem and the rebuilding of the Holy Temple, the edifice which so expressed G-d's special relationship to the Jewish people that the memory of its destruction rises above even our highest joys. The sixth expresses the hope that the bride and groom grow in their love for each other, focusing their love as exclusively as Adam and Eve, when there was no one else in the world.

In the seventh blessing, we pray for the time when Moshiach will come to redeem us from exile so that peace and tranquility will reign over the world. Breaking a Glass At the conclusion of the blessings, after the couple drinks from the second cup, the groom breaks the glass with his right foot, as an additional remembrance of the destruction of the Holy Temple in Jerusalem. Traditionally, this custom was also incorporated into the ceremony to remind everyone that even at the height of one's personal joy, we must, nevertheless, remember the destruction of the Temple in Jerusalem. Yichud - Union After the ceremony the bride and groom adjourn to a private room. This procedure is witnessed by the same two exclusive witnesses who were designated at the time when the ring was placed on the Kallah's finger under the Chupah. The few minutes the couple share together allude to their new intimate relationship and emphasizes that their absolute privacy be respected. Refreshments are served, and the Chatan and Kallah break their fast. Seudat Mitzvah - Wedding Feast Most Jewish celebrations (marriage, circumcision, bar mitzvah, etc.) are followed by a dinner to honor the occasion.

At this meal all guests participate in the Mitzvah of "L'Sameach Chatan v'Kallah," to celebrate in joy with the groom and bride. Although the wedding feast in itself is a mitzvah, the emphasis is on entertaining the newlyweds. Men and women dance separated by a "Mechitzah" (divider) for reasons of "Tzniut" (modesty). This is one of the strong virtues binding a husband and wife, enhancing each other's uniqueness. At the end of the Seudat Mitzvah (festive meal), "Birkat HaMazon" (Grace After Meals) is recited, and the Sheva Berachot (seven blessings) recited under the Chupah are once again repeated. After the Wedding Jewish custom dictates that the couple begin their new life together in their community. For seven consecutive evenings following the wedding, it is customary that friends or relatives host festive meals in their honor.

The act of feasting recalls the "seven-day celebration" after the marriage of Jacob to Leah, while spending their days in prayer, learning Torah and performing mitzvos in order to give the "new house in Israel" a solid foundation in G-d's ways of holiness. ... Subscribe to our newsletter and stay up to date with the latest news and deals! Subscribe

Question: The bride and groom are  known as Kallah and Chatan in which religion?
Answer: Judaism