The Jewish Ceremony

A Jewish marriage is solemnized generally in a synagogue.Civil law, however, permits the solemnization in any building whatsoever and at any time of the day. In all cases, before the Jewish religious ceremony of marriage is performed the parties must obtain and produce the certificate of the Super­intendent Registrar(s) for Marriages of the district(s) in which they live, permitting the marriage either by certificate or by license. If the parties have already married civilly at a Marriage Register Office, they must produce their marriage certificate before the Jewish religious marriage will be solemnized. Thus a Jewish marriage will not be solemnized unless the requirements of civil law in regard to marriage have first been duly and properly fulfilled. In addition, if the marriage is to be solemnized at or through an orthodox synagogue under the aegis of the Chief Rabbi (orthodox synagogues form by far the largest in number) the parties must obtain the authorization of the Chief Rabbi. This will be granted only if the requirements of civil law in respect of the certificate or certificates of the Registrar or Registrars (as before mentioned) and the requirements of Jewish religious law have been satisfied. The certificate(s) of the Registrar(s) for Marriages and, in the case of orthodox synagogues, the authorization of the Chief Rabbi, having been produced to the synagogue, the marriage will be solemnized.

Parties to a Jewish marriage must be Jews.

As in civil law so in Jewish religious law some marriages are prohibited; as for instance, where the parties are within certain degrees of consanguinity or where one or other of the parties is under some other disqualification laid down in religious law. The minister of the synagogue or the office of the Chief Rabbi should be consulted.

A Jewish wedding may not take place on the Sabbath, which lasts from sunset on Friday until sunset on Saturday, nor on festivals and certain other specified days.

On the Sabbath prior to the wedding-day, the bridegroom and his father, and the father of the bride and/or other close relatives of the bridal couple may attend divine service at the synagogue, and the bridegroom and the nearest relatives will be given the honour of being called up to the reading of the weekly portion or lesson from the Scroll of Law (Pentateuch).

It is customary for an orthodox bride and bridegroom to fast on their wedding-day in expiation of past sins, and to offer special prayers and so enter upon their new life encouraged and fortified by the knowledge that they com­mence with divine grace.

The bride usually wears a veil. She should wear long sleeves or gloves. The bridegroom and all other men attending the orthodox or Reform synagogue must wear hats. In orthodox synagogues the women, too, should have their heads covered.

The bridegroom arrives at the synagogue before the bride, accompanied by his male escort comprising his father and other male person "giving him away", his bride's father or other male person "giving her away" and his best man. They are given the most prominent pew in the synagogue. When the bride arrives, the bridegroom is conducted under the canopy. The male escort then leave the synagogue to bring in the ladies. The bride is led in on the arm of her father or other male person "giving her away", and follow­ing behind in procession are the bridesmaid(s) and respective mothers of the bridal couple on the arms of their respective husbands or other close relative. The bride is placed on the right of the bridegroom, the bridesmaid(s) behind the bridal couple, and the men in the procession stand beside the bridegroom and the women beside the bride. In the syna­gogues of the smaller sections of the Jewish community, the Reform and the Liberal, the women and their escorts are not separated but stand together under the canopy on each side of the bridal couple. The bride and bridegroom and their respective escorts under the canopy face the Ark, which is on the east side of the synagogue, with the officiating minister or ministers before them and facing them.

An outstanding feature of Jewish weddings is the rectan­gular canopy or chuppah made of silk or velvet and supported by four poles about five or six feet apart. It symbolizes the home which the bridal couple are about to set up, and its frailty reminds them of their own weaknesses and of their dependence upon divine guidance and help; and that they must so live as to deserve and enjoy these if their home is to be secure. Instead of a chuppah, a tallit (shawl-like wrap worn by Jews in prayer) may be used, held aloft by four men, one at each corner.

The marriage ceremony should be held in the presence of at least a minyan, i.e., a quorum of ten adult males.

If the marriage takes place out of the synagogue the procedure is similar.
The service opens with a blessing of welcome from the Psalms pronounced by the Minister and/or the choir: "Blessed be he that cometh in the name of the Lord: we bless you out of the house of the Lord" (Psalm 118). A Psalm, generally Psalm 100 ("A Psalm of Thanksgiving") is chanted and the minister delivers an address to the bridal couple. Following this he pronounces the betrothal blessing. The bridegroom then places a ring on the second finger of the bride's right hand and declares to the bride:

“Behold, thou art consecrated unto me by this ring according to the law of Moses and of Israel."

This action and declaration witnessed by those present consummates the marriage.

In some synagogues, before the bridegroom gives the bride the ring, and makes the declaration, the minister, addressing both parties, says:

"You, A.B., and you, CD., are about to be wedded according to the Law of Moses and of Israel.''

"Will you" (turning to the bridegroom), "A.B., take this woman, CD., to be your wife? Will you be a true and faithful husband unto her? Will you protect and support her? Will you love, honour and cherish her?"

(The bridegroom replies, "I will")

“Will you," (turning to the bride)" CD., take this man, A.B., to be your wedded husband? Will you be a true and faithful wife to him? Will you love, honour and cherish him? ''

(The bride replies, "I will")

In orthodox synagogues the ketubah or marriage contract is then read in Aramaic and in English.

The following seven benedictions are then chanted by the minister:

1. Blessing over the cup of wine.
2. Praise of God as Creator of the universe.
3. As Creator of man.
4. And of woman.
5. Prayer for the comfort of Zion.
6. For the rejoicing of the young couple.
7. For their joint happiness and for the restoration of joy and gladness in the cities of Judah and in the streets of Jerusalem.

In the Reform and Liberal synagogues a modified form of these benedictions is used.

A glass is then placed on the floor before the bridegroom who breaks it under foot. This symbolizes the frailty of things in life. It also reminds the bridal couple in the midst of their joy that also sad events exist in life, such as the break-ing-up and destruction of the Temple in Jerusalem of old, and that against all such breaches in life, their home, symbo­lized by the canopy, must be so conducted as to earn divine protection.

The minister then pronounces the ancient priestly benediction:

"The Lord bless you and keep you, the Lord make His face to shine upon you and be gracious unto you, the Lord lift up His countenance upon you and give you peace." (Numbers vi. 24-26.)

Special Psalms may be introduced as part of the service by the minister with choral and/or organ accompaniment, with the normal wedding marches for the processional and recessional and Psalm 150, "Hallelujah " (" Praise ye the Lord "), as the finale.

The bride and bridegroom, if they have not already married at a Register Office, now, in conclusion, sign the marriage registers of the synagogue, and two witnesses and the synagogue's Secretary for Marriages must countersign. The officiating minister(s) generally also countersign(s). 

Are You Ready To Move Onto The Next Lesson? Click Here….