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“God creates new worlds constantly. In what way? By causing marriages to take place.”
The Zohar

The Jewish wedding is much more than the event itself. It is a season worth or preparations. The Jewish wedding is also filled with symbols.

Symbols of the Jewish Wedding

The Chuppah

The marriage ceremony itself takes place under a chuppah. The chuppah is a canopy, usually a Tallit, supported by four poles. The place of the wedding can really be anywhere the bride and groom chooses. The chuppah can be raised in any location. However, traditionally the Jewish wedding took place out of doors.
According to Anita Diamant in Living a Jewish Life:
“The huppah is a multifaceted symbol of home, garment, bedcovering, and a reminder of the tents of the ancient Hebrews.”
Using the Tallit as the chuppah can symbolized the couples commitment to create a Jewish home. Some couples raise the chuppah again, later in life, over a sons brit milah ceremony.

When a Wedding Can & Cant be Held

Jewish law is precise about the timing that weddings can take place. Marriages may not take place on Shabbat or any other major Jewish holiday or festival, including the High Holy Days, Pesah, Shavu’ot and Sukkot.
Sabbath weddings are forbidden not only because of the work which a wedding involves but also because of the injunction on mixing on simcha with another. The reason that one is not to mix two simcha’s is because doing so may lessen the emphasis on the other and both are entitle to receive their full due.

The Ketubah - The Marriage Contract

The Ketubah is one of the oldest components of the Jewish wedding and romance is not part of its general makeup. The Ketubah contains no references to love, commitment, God or trust. It is merely a Jewish legal document.
Upon the Ketubah’s inception, during the first century C.E., it was considered a great step in the direction of women’s rights in a marriage. The Ketubah has changed little since that time.
The traditional Ketubah contains references to a dowry which is obsolete, for the most part, in our modern times. Because of this, rabbis, brides and grooms, and calligraphers have been designing new ketubot. Whatever the content of the Ketubah, it tends to be short and simple but highly decorated keeping with the practice of hiddur mitzvah.

The Ceremony

In essence the Jewish wedding is very simply. The bride accepts an object of value, the groom recites a formula of consecration and if these actions are witnessed by two people a wedding has just occurred. Over the centuries, however many of the customs have taken on a more importance and became central to the Jewish wedding.

The Processional - Walking Down the Aisle

The western wedding ceremony with the father escorting the bride down the aisle is somewhat different from the Jewish wedding processional. In the Jewish wedding ceremony both parents lead their children - bride and groom - to the chuppah. All the while, music plays in the background.

Under the Chuppah

Before the 11th century the Jewish wedding was comprised of two rituals which could be separated by as much as a year. The first of these was the betrothal (Kiddushin). After this this the couple was considered to be wed and a get would be required for divorce. However the marriage was not consummated until after the nuptials (nissuin).
These two ceremonies were combined into one centuries ago, however the seem of where they were combined can still be seen in the two cups of wine present at the ceremony.

Kiddushin

The Jewish wedding begins with two introductions. The first is to those gathered and the second it to God, asking for his presence at this special event. The prayer asking for Gods blessing over the marriage is called “Mi Adir.”
“Mi Adir Al Hakol Mi Baruch Al Hakol Mi Gadol Al Hakol Hu YiVarech et Hahatan V’et Hakallah
Splendor is upon everything, Blessing is upon everything. He who is full of this abundance Guide and bless this bride and groom.”
This is followed by the Kiddush, which is present in nearly all Jewish celebrations:
“Baruch Atah Adonai Eloheynu Melech Ha-olam Borey P'ri Hagefen.”
The next blessing is for the kiddushin and was once recited nearly a year before the nissuin. Because of the prior relevance of the kiddushin (no consummation of the marriage until after the nissuin) it contains specific warnings that sexual activity between the bride and groom are not allowed until after the nissuin.
“Praised are You Adonai, Ruler of the universe, who has made us holy through Your mitzvot and has commanded us concerning sexual propriety, forbidding to us those who are merely betrothed, but permitting to us those who are married to us through chuppah and kiddushin. Blessed are You, Adonai, who makes Your people Israel holy through chuppah and kiddushin.”
Due to the fact that most of this does not apply, since the joining of kiddushin and nissuin into one ceremony, a somewhat looser translation is often used.
“Praised are you Adonai, Ruler of the universe, who has made us holy through your mitzvot and has commanded us concerning marriages that are forbidden and those that are permitted when carried out under the canopy and with sacred wedding ceremonies.”
After this blessing is recited the wine is drunk.
Next comes the central ceremony, the brides acceptance of the grooms ring. The groom gives the bride the ring and then recites the blessing which literally marries them. This is called Haray aht, and it is recited in both Hebrew and the native language of the couple to ensure that both parties may understand it.
“Haray aht m’kudeshet li b’taba’at zu k’dat Moshe v’Yisrael.
By this ring you are consecrated to me in accordance with the traditions of Moses and Israel.”
The bride has no obligation to respond in any way when she receives the ring. However, it is common in many ceremonies today for the bride to either repeat the words of Haray aht (m’kudeshet would become m’kidash for gender purposes) or respond with the line from the Song of Songs, I am my beloved’s and my beloved is mine.
The Jewish wedding does not contain the vows or “I do’s” common in most Christian and secular weddings. However many Rabbi’s will allow for personal vows or promises to be added. Sometimes these vows are read from the Ketubah, other times they are written by the bride and groom.
At this point in the ceremony the Ketubah is traditionally read and the Rabbi may give a small speech. Personal additions such as poems and songs are also added here, if desired.

Nissuin

The nissuin section of the ceremony contains two elements: the seven wedding blessings (sheva b’rachot), and the seclusion of the couple (Yikhud). A Minyan is required for the sheva b’rachot to be recited. Generally the seven blessings are recited or chanted by the Rabbi or Cantor.
The seven blessings span all of Jewish time, from the creation to the time when the world will be restored. The seven blessings are as follows.
1. You abound in Blessings, Adonai our God, who creates the fruit of the vine.
2. You abound in Blessings, Adonai our God, you created all things for Your glory.
3. You abound in Blessings, Adonai our God, You created humanity.
4. You abound in Blessings, Adonai our God, You made humankind in Your image, after Your likeliness, and You prepared from us a perpetual relationship. You abound in Blessings, Adonai our God, you created humanity.
5. May she who was barren rejoice when her children are united in her midst in joy. You abound in Blessings, Adonai our God, who makes Zion rejoice with her children.
6. You make these beloved companions greatly rejoice even as You rejoice in Your creation in the Garden of Eden as of old. You abound in Blessings, Adonai our God, Who makes the bridegroom and bride to rejoice.
7. You abound in Blessings, Adonai our God, who created joy and gladness, bridegroom and bride, mirth and exultation, pleasure and delight, love, fellowship, peace and friendship. Soon may there be heard in the cities of Judah and in the streets of Jerusalem, the voice of the bride, the jubilant voice of bridegrooms from their canopies and of youths from their feasts of songs. You abound in Blessings, Adonai our God, you make the bridegroom rejoice with the bride.
With these blessings the marriage service is concluded.

A Glass is Broken

The broken glass is the joyous conclusion of the wedding and encourages glee and the meal.
The common interpretation of the breaking of the glass is that it generally acts as a reminder of the destruction of the Temple of Jerusalem. It is a way to show that even in times of great joy, we must remember that loss. A broader interpretation is that it symbolizes all the tragedies that have fallen upon the Jewish people and the need to repair our broken world.
Many different interpretations also exist. One that, to me, seems most appropriate is that the broken glass symbolizes the frailty of human relationships. With the breaking of the glass the ceremony is ended and the silence that surrounded the chuppah breaks into congratulations of “Mazel Tov” and “Siman tov u’mazel tov.”

Yichud

After they leave the chuppah the bride and groom spend a few minutes alone together. This is called Yichud or seclusion. It has been described as:
“…a special period of bonding, an island of privacy and peace before the public celebration begins.”

Simcha

Simcha means joy and celebration. The reception that follows the wedding is meant as a time for the wedding parties to help increase and join with the joy of the bride and groom.
The meal that follows is considered a seudat mitzvah or a festive celebration. The simcha contains blessings, songs, dances, toasts, jokes and anything that would increase the joy of the bride and groom. One such joyous custom is the lifting of the bride and groom into the air on a chair.

After the Conclusion of the Wedding and Parties

Since ancient times the couple is referred to as Bride and Groom for their entire first year together. The year as bride and groom begins with a week of parties. After the year of public recognition has concluded, upon their one year anniversary, the designations of husband and wife apply.

Conclusion

In conclusion, the Jewish wedding seems to draw on ancient traditions which somehow blend beautifully with modernity. Customs such as the chuppah made of a Tallit (showing the importance of the mitzvot in the life of the couple), the breaking of the glass (showing the frailty of marriages and all human relationships), and the tradition of being know as bride and groom until the first anniversary show us all the sacredness of marriage and the blessing of all human relationships.

Conversion to Judaism:The Jewish Wedding

Wedding

Conversion to Judaism:
The Jewish Wedding