DOCSLIB.ORG

Jewish Wedding – Explanation Booklet

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Jewish Wedding – Explanation Booklet Jewish Wedding – explanation booklet Chuppah – the wedding canopy The Chuppah or “wedding canopy” is a decorated piece of cloth or traditionally a Tallit “a man’s prayer shawl “held on four poles as a symbolic home for the new couple. The bride and groom usually fast on the day of the wedding (until the Chuppah) since for them it is like Yom Kippur, the Day of Atonement. The groom is accompanied to the Chuppah by his parents and while the bride comes to the Chuppah with her parents, a Chazan “Cantor” sings a selection from the Song of Songs, and the groom prays that his unmarried friends find their true partners in life. The bride then circles the groom seven times with her mother and future mother-in-law. This symbolises the idea of the woman being a protective, surrounding light of the household, that illuminates it with understanding and love from within and protects it from harm from the outside. The number seven parallels the seven days of creation, and symbolises the fact that the bride and groom are about to create their own “new world” together. The Rabbi then recites a blessing over wine, and a blessing that praises and thanks G-d for giving us laws of sanctity and morality to preserve the sanctity of family life and of the Jewish people. The bride and groom then drink from the wine. The blessings are recited over wine, since wine is symbolic of life: it begins as grape-juice, goes through fermentation, during which it is sour, but in the end turns into a superior product that brings joy, and has a wonderful taste. The full cup of wine also symbolises the overflowing of Divine blessing, as in the verse in Psalms, “My cup runneth over.“ chuppahs 1 of melbourne Ketubbah – Kiddushin – placing the ring the Jewish wedding contract The significance of the ring lies in its being a circle, without an end. The implication is that the love between the bride and the groom will The first thing done at a Jewish Wedding is the completion, signing be the same - everlastingly happy. and witnessing of the Ketubbah, or marriage contract. It also has the form of a link from a chain. This symbolises that the This contract is ordained by Mishnaic law (circa 170 CE) and couple becomes a link in the chain of humanity that extends from according to some authorities dates back to Biblical times. the beginning of creation until the end of time. The Ketubbah, written in Aramaic, details the husband’s obligations to The general custom is for the groom to give a gold ring, to show that his wife: food, clothing, dwelling and pleasure. the bride is as precious to him as gold. For various reasons, there is It also creates an obligation on all his property to pay her a sum of no precious stone, or engraving, on the ring. A perfectly smooth ring money and support should he divorce her, or predecease her. represents the perfectly smooth, untroubled cycle of life. The document is signed by the groom and witnessed by two people, The groom takes the ring in his right hand and places it on the bride’s and has the standing of a legally binding agreement, that in many right forefinger. This custom is at least 1,000 years old. There are many countries is enforceable by secular law. The Ketubbah is often written valid reasons why the forefinger is chosen. The ring is placed on the as an illuminated manuscript, and becomes a work of art in itself, right hand, because the right hand represents love. and many couples frame it and display it in their home. Before placing the ring on the bride’s finger, the groom recites the traditional prayer in Hebrew: “Behold, you are consecrated to me with Bedekin – the ‘veiling’ of the bride this ring according to the law of Moses and Israel”. The “law of Moses” refers to laws actually derived from the Torah itself. The “law of Israel” After the signing of the Ketubbah, the groom does the Bedekin, or refers to later legislation and custom. “veiling.” The groom, together with his father and future father-in-law, is As soon as the ring is placed on the bride’s finger, the couple is accompanied by musicians and the male guests to the room where considered legally married according to Jewish law. the bride is receiving her guests. She sits, like a queen, on a throne- like chair surrounded by her family. The groom covers her face with her veil. This ceremony is mainly for the legal purpose of the groom identifying the bride before the wedding based on the biblical story of Jacob who married Leah instead of his beloved Rachel. 2 chuppahs chuppahs 3 of melbourne of melbourne Sheva Brachot – the seven prayers The Civil Marriage After this, the Sheva Brachot, or seven blessings, are recited, either Back in the bridal room, in the presence of the retinue, both the bride by one Rabbi, or at many weddings a different blessing is given to and groom will sign the marriage register making the wedding civilly various people the families wish to honor. legal as well. The blessings are also recited over a full cup of wine. The blessings In addition, there is a final document to sign in which both the bride begin with praising G-d for His creation in general and creation of the and groom state that should the marriage, G-d forbid, ever have to human being and proceed with praise for the creation of the human be dissolved, they both agree to do so by means of a Get - a Jewish as a “two part creature,” woman and man. Divorce. These documents also allow the opportunity of inviting people the bride and groom wish to honour to be signatories as The blessings express the hope that the new couple will rejoice witnesses. together forever as though they are the original couple, Adam and Eve in the Garden of Eden. The blessings also include a prayer that Jerusalem will be fully rebuilt and restored with the Temple in its midst Yichud – moments of privacy and the Jewish people within her gates. At this point the couple again share in drinking the cup of wine, After the documentation has been concluded, everyone is asked to leave the room and bride and groom have five minutes of privacy. This is known as Yichud - togetherness and it puts the finishing touch Breaking the Glass on the Halachic side of the wedding. It indicates that this couple is married. The groom breaks a glass by stamping on it. This custom dates back to Talmudic times, and symbolises the idea of our keeping Jerusalem These few minutes are very special - an island in time. The bride and and Israel in our minds even at times of our joy. We remember the groom have just been married, the nerves of the Chuppah are over, time when the Temple in Jerusalem was destroyed, so we break a the tumult of the reception has not yet begun. glass to show our identification with the sorrow of Jewish exile. With the breaking of the glass the band plays, and the guests usually It is customary for the bride and groom to give one another a break out into dancing and cries of “Mazaltov! Mazaltov!” (Some say, meaningful blessing for your upcoming life together. tongue in cheek, that this moment symbolises the last time the groom gets to “put his foot down”) 4 chuppahs chuppahs 5 of melbourne of melbourne Horas – traditional dancing Birkat Hamazon No Jewish wedding is complete without the Hora otherwise known as The traditional way to end the festive meal is with the birkat hamazon, Israeli dancing or simcha dancing the blessings after the meal. Booklets of prayers, called benchers, can be found on the table for the guests. Often the bride and groom are lifted on chair most likely derived from the tradition of carrying royalty on chairs. After the prayers, the seven wedding blessings are repeated, giving friends yet another opportunity to participate. Finally, the blessing A few strong and brave guests hoist the bride and groom high above over the wine is recited as two glasses of wine are poured together the crowd on chairs while the couple may wave handkerchief to into a third, symbolising the creation of a new life together with a new each other or hold ends of a single handkerchief. Friends and family marriage. dance around in a circle as the elevated couple tries not to look (or fall) down. Blessing on the wine The foot movement includes kicks and other grapevine like steps, which can be accompanied by bopping up and weaving as well. Once the bride & groom have sipped on the wine, it is customary The circle moves in and out, closing and then moving away from for single people at the wedding to have some of the wine as it is the couple. The dance can be performed in various other ways. It believed to help them find their soulmates. is usually performed on the song Hava Nagila or a compilation of energetic traditional music. This is not announced or done in any official way so as not to embarrass any of the guests. Blessing The Challah Mezinke Tanz/ Krenzel – final dance The wedding meal begins with a blessing over the challah, an elaborately braided bread similar to the one eaten on Shabbat The Mezinke Tanz is one of the concluding dances of the night and however much larger in size.
Load more

Recommended publications
  • Tehillat Hashem and Other Verses Before Birkat Ha-Mazon
    301 Tehillat Hashem and Other Verses Before Birkat Ha-Mazon By: ZVI RON In this article we investigate the origin and development of saying vari- ous Psalms and selected verses from Psalms before Birkat Ha-Mazon. In particular, we will attempt to explain the practice of some Ashkenazic Jews to add Psalms 145:21, 115:18, 118:1 and 106:2 after Ps. 126 (Shir Ha-Ma‘alot) and before Birkat Ha-Mazon. Psalms 137 and 126 Before Birkat Ha-Mazon The earliest source for reciting Ps. 137 (Al Naharot Bavel) before Birkat Ha-Mazon is found in the list of practices of the Tzfat kabbalist R. Moshe Cordovero (1522–1570). There are different versions of this list, but all versions include the practice of saying Al Naharot Bavel.1 Some versions specifically note that this is to recall the destruction of the Temple,2 some versions state that the Psalm is supposed to be said at the meal, though not specifically right before Birkat Ha-Mazon,3 and some versions state that the Psalm is only said on weekdays, though no alternative Psalm is offered for Shabbat and holidays.4 Although the ex- act provenance of this list is not clear, the parts of it referring to the recitation of Ps. 137 were already popularized by 1577.5 The mystical work Seder Ha-Yom by the 16th century Tzfat kabbalist R. Moshe ben Machir was first published in 1599. He also mentions say- ing Al Naharot Bavel at a meal in order to recall the destruction of the 1 Moshe Hallamish, Kabbalah in Liturgy, Halakhah and Customs (Ramat Gan: Bar Ilan University Press, 2000), pp.
    [Show full text]
  • Shavuot Nation 5774
    NATIONAL COUNCIL OF YOUNG ISRAEL Shavuot Nation 5774 JEWISH EDITION Compiled by Gabi Weinberg Teen Program Director ! Table of Contents Sources: Got Milk? Or, Perhaps we should be eating meat on Shavuot? page 4 Shiur Guide: Got Milk? Or, Perhaps we should be eating meat on Shavuot? page 7 Sources: Just Dress? Or is Tzniut something more? page 10 Shiur Guide: Just Dress? Or is Tzniut something more? page 12 Sources: Do Jews have horns? If!Moshe!didn't!have!horns,!what!did!he!have?!page!20 Sources: Do Jews have horns? If!Moshe!didn't!have!horns,!what!did!he!have?!page!24 Shiur Guide: Pronouncing the “Z” in Pizza – which bracha is right? page 28 Shiur Guide: Pronouncing the “Z” in Pizza, which bracha is right? page 32 12:00AM - 1:00AM Welcome and Opening Shiur: Got Milk? Or Perhaps we should be eating meat on Shavuot? • 1:00 - 1:10 Snack Break 1:15AM - 2:00AM Just Dress? Or is Tzniut something more? • 2:00 - 2:45 - Big Food, BBQ, Sushi or Alternative fun food 2:50AM - 3:35AM Sources:!Do!Jews!have!horns?!If!Moshe!didn't!have!horns,! what!did!he!have? • 3:35!B!3:45!Final!Snack!Break! 3:40AM!B!4:25AM!Pronouncing!the!“Z”!in!Pizza,!which!bracha!is!right?! • Wash!hands!and!Say!Brachot!Before!TePillah! 4:30!B!Shacharit!! Dear Young Israel Community, Shavuot is a special time of year where we put an extra emphasis on limmud Torah, study of Torah. The concept of a tikkun leil Shavuot, staying up all night immersed in Torah study, started as a kabbalistic custom that became popular across all sections of Judaism in the late 16th-century.
    [Show full text]
  • CCAR Journal the Reform Jewish Quarterly
    CCAR Journal The Reform Jewish Quarterly Halachah and Reform Judaism Contents FROM THE EDITOR At the Gates — ohrgJc: The Redemption of Halachah . 1 A. Brian Stoller, Guest Editor ARTICLES HALACHIC THEORY What Do We Mean When We Say, “We Are Not Halachic”? . 9 Leon A. Morris Halachah in Reform Theology from Leo Baeck to Eugene B . Borowitz: Authority, Autonomy, and Covenantal Commandments . 17 Rachel Sabath Beit-Halachmi The CCAR Responsa Committee: A History . 40 Joan S. Friedman Reform Halachah and the Claim of Authority: From Theory to Practice and Back Again . 54 Mark Washofsky Is a Reform Shulchan Aruch Possible? . 74 Alona Lisitsa An Evolving Israeli Reform Judaism: The Roles of Halachah and Civil Religion as Seen in the Writings of the Israel Movement for Progressive Judaism . 92 David Ellenson and Michael Rosen Aggadic Judaism . 113 Edwin Goldberg Spring 2020 i CONTENTS Talmudic Aggadah: Illustrations, Warnings, and Counterarguments to Halachah . 120 Amy Scheinerman Halachah for Hedgehogs: Legal Interpretivism and Reform Philosophy of Halachah . 140 Benjamin C. M. Gurin The Halachic Canon as Literature: Reading for Jewish Ideas and Values . 155 Alyssa M. Gray APPLIED HALACHAH Communal Halachic Decision-Making . 174 Erica Asch Growing More Than Vegetables: A Case Study in the Use of CCAR Responsa in Planting the Tri-Faith Community Garden . 186 Deana Sussman Berezin Yoga as a Jewish Worship Practice: Chukat Hagoyim or Spiritual Innovation? . 200 Liz P. G. Hirsch and Yael Rapport Nursing in Shul: A Halachically Informed Perspective . 208 Michal Loving Can We Say Mourner’s Kaddish in Cases of Miscarriage, Stillbirth, and Nefel? . 215 Jeremy R.
    [Show full text]
  • Intermarriage Officiation: Rabbi Andrea London Beth Emet the Free Synagogue March 11, 2010
    Intermarriage Officiation: Rabbi Andrea London Beth Emet The Free Synagogue March 11, 2010 Preface During nearly 14 years as a rabbi, it has been my practice not to officiate at intermarriages. Today, after concentrated study and deliberation, reflection on the heterogeneous society in which we live, thorough exploration of Jewish texts and Reform interpretations of Jewish tradition, I have decided to change my stance, and will, under prescribed circumstances, officiate at marriages between Jews and non-Jews. Since this decision portends a significant departure for Beth Emet The Free Synagogue, this document summarizes the study and thought leading up to my decision, and provides the base for discussion, explanation and dialogue within our community. Background The leadership of Beth Emet has long been aware of the need to reach out in special ways to make intermarried couples and their families feel included and comfortable in the congregation. The rabbis have taken steps to define appropriate roles and boundaries so that family members who are not Jewish1 are included in life-cycle events.2 3 The Interfaith Outreach Committee works to create programs that address the issues and concerns of intermarried couples and their families. Yet neither the Interfaith Outreach Committee nor the policies and practices we have introduced were intended to address the issue of rabbinic officiation at marriages between Jews and non-Jews. We have heard time and again from congregants who were hurt that they or their children were “denied” rabbinic officiation at their weddings. And opposition to intermarriage officiation has fostered the impression that Beth Emet is not a welcoming place for intermarried couples and their families.
    [Show full text]
  • Blessings and Ritual
    Blessings and Ritual Blessing for Transitioning Genders—Rabbi Eli Kukla, 2006, Transtorah Blessing for Chest Binding---Rabbi Elliot Kukla and Ari Lev Fornari, 2007, Transtorah A Pre-Surgery (or any other transition) Mikveh* Ritual-- Max K. Strassfeld and Andrew Ramer, 2009, Transtorah Naming for Jude Jussim (Ritual) Naming Myself—Elliott Clement-Ifill Trans Naming Ritual—Rabbi Elliot Kukla Trans/Gender Queer Jewish Wedding Service--Rabbi Elliot Kukla, July 2006 A Blessing for Transitioning Genders by Rabbi Eli Kukla, 2006 Jewish tradition teaches us that we should be saying a hundred blessings a day to mark all the moments of kedusha, holiness, that infuse our lives. Th ere are blessings to recite before eating and drinking, performing religious commandments, witnessing rainbows, oceans, thunder or lightning, seeing old friends, tasting new fruits and arriving at a new season. And yet many of the most important moments in the lives of transgender, intersex and gender queer Jews are not honored within our tradition. I wrote this blessing for a friend who wanted to mark each time that he received Testosterone (hormone therapy), but it could be used for any moment in transitioning such as name or pro- noun changes, coming out to loved ones or moments of medical transition. Jewish sacred texts such as the Mishna, the Talmud, midrash and classical legal codes acknowledge the diversity of gender identities in our communities, despite the way that mainstream Jewish religious tra- dition has eff aced the experiences of transgender, intersex and gender queer Jews. Th is blessing signals the holiness present in the moments of transitioning that transform Jewish lives and affi rms the place of these moments within Jewish sacred tradition.
    [Show full text]
  • Guide to Practical Halacha and Home Ritual for Conservative Jews
    DRAFT Guide to Practical Halacha and Home Ritual For Conservative Jews By Yehuda Wiesen Last Revised August 11, 2004 I am looking for a publisher for this Guide. Contact me with suggestions. (Contact info is on page 2.) Copyright © 1998,1999, 2000, 2001, 2002, 2003, 2004 Joel P. Wiesen Newton, Massachusetts 02459 Limited and revocable permission is granted to reproduce this book as follows: (a) the copyright notice must remain in place on each page (if less than a page is reproduced, the source must be cited as it appears at the bottom of each page), (b) the reproduction may be distributed only for non-profit purposes, and (c) no charge may be made for copying, mailing or distribution of the copies. All requests for other reproduction rights should be addressed to the author. DRAFT Guide to Practical Halacha and Home Ritual For Conservative Jews Preface Many Conservative Jews have a strong desire to learn some practical and ritual halacha (Jewish law) but have no ready source of succinct information. Often the only readily available books or web sites present an Orthodox viewpoint. This Guide is meant to provide an introduction to selected practical halachic topics from the viewpoint of Conservative Judaism. In addition, it gives some instruction on how to conduct various home rituals, and gives basic guidance for some major life events and other situations when a Rabbi may not be immediately available. Halacha is a guide to living a religious, ethical and moral life of the type expected and required of a Jew. Halacha covers all aspects of life, including, for example, food, business law and ethics, marriage, raising children, birth, death, mourning, holidays, and prayer.
    [Show full text]
  • Tzedakah: the Meaning of Meaningful in This Issue: by Bonnie Slavitt-Moore
    June/July 2014 5774 Tzedakah: The Meaning of Meaningful In This Issue: By Bonnie Slavitt-Moore “Tzedakah is not about giving. Tzedakah is about being.” From the Rabbi Rabbi Bradley Shavit Artson Page 3 I invite you to think about this for a moment. Earlier this month I found myself discussing the layers of meaning in Rabbi Artson’s observation with President’s Rabbi Leslie Alexander, Michelle Nathanson, and Vanina Sandel Mutchnik. Perspective The context was what it does for us personally when we make a meaningful Page 5 gift to the Next 50 Campaign. Rabbi Alexander: Tzedakah is not just about the action of giving. It’s also Calendar about how the action transforms you. When you make a meaningful gift of any amount, you look at yourself in a new way - as a crucial part of a society Pages 14 & 15 or community. You count. Giving is intertwined with who you are and who you want to be. June and July Michelle: Giving a meaningful gift is a mitzvah. It doesn’t have to be Anniversaries millions of dollars, or tens of thousands of dollars. If $180 is a stretch for Pages 20 & 21 you, then it’s a meaningful gift. If your first grader gives $3.42 from a lemonade sale or your teenager gives $36 from babysitting, it’s a meaningful gift - a mitzvah. June and July birthdays Vanina: Every member of our community can perform the mitzvah of tzedakah by participating in our Million Coin Campaign. By contributing Pages 22 & 23 your spare change, you’ll have the satisfaction of knowing that our beautiful, renovated space contains something of yourself.
    [Show full text]
  • KITCHEN POLICY MANUAL-Kashrut & Shabbat-TBA-2015
    Kosher Kitchen & Dining @ Temple Beth Ahm: Standards of Meal Rituals, Kashrut, Shabbat, & Kitchen Clean-Up Prepared by Rabbi Lisa S. Malik, Ph.D. Revised: January 7, 2015 16 Tevet 5775 It is the responsibility of all congregants, non-members who are using our facilities, caterers, florists, decorators, and other outside vendors who come into our building to be familiar with these standards and to adhere to them. Every congregant who hires outside vendors is responsible for making sure that all caterers and other outside vendors are given a copy of these standards. Extra copies are available in the synagogue office. No congregant, officer, or employee of the congregation may waive any of the halachic standards of Shabbat and Kashrut observance at Temple Beth Ahm without first getting approval from Rabbi Malik. 1 Meal Ritual Standards Every congregant who sponsors a kiddush luncheon or other meal at Temple Beth Ahm that is open to other congregants, as well as all arms and schools of the synagogue that organize events at Temple Beth Ahm that include meals, are required to include the following ritual items as part of their set-ups: •at least 2 hand-washing stations near the food table (s), with each station consisting of the following: -ritual hand-washing cup filled with room-temperature water -regular pitcher filled with room-temperature water (for refilling the ritual hand-washing cup) -plastic bowl or other basin into which the water will be poured from the ritual hand-washing cup -pre-cut paper towels -garbage can nearby -sliced challah or other pieces of pre-cut bread, near the hand-washing basin -salt shaker (CHALLAH & SALT SHAKER ARE ONLY NEEDED ON SHABBAT) •one additional main hand-washing station (consisting of the same items as above for Rabbi Malik or other person who is leading hand-washing & ha-motzi).
    [Show full text]
  • THE OXFORD SYNAGOGUE-CENTRE 20 North Avenue, Riviera, Johannesburg, South Africa  +2711 646-6020 P.O
    v"c 2 THE OXFORD SYNAGOGUE-CENTRE 20 North Avenue, Riviera, Johannesburg, South Africa +2711 646-6020 P.O. Box 87406, Houghton 2041 +2711 486-2214 [email protected] Rabbi Yossi Chaikin, RAV CONTENTS What must I do first? ............................................................................................. 4 GETTING MARRIED AT OXFORD SHUL Marriage Authorisation requirements..................................................................... 5 Marriage Preparation............................................................................................. 6 What else do we need to know?............................................................................ 7 The Marriage Ceremony ....................................................................................... 9 Suggested Reading............................................................................................. 11 A PRACTICAL GUIDE 3 4 Dear Bride and Groom WHAT MUST I DO FIRST? Mazal Tov on your forthcoming big day, and thank you for considering Oxford Shul as the venue for your marriage. Rest assured that we will do everything we can to make the day 1) Fill in the application form herewith and return it to our meaningful and memorable for you, and as hassle-free as offices as soon as possible. We will then give you a letter possible. of confirmation that you have booked to get married at Oxford. Most Brides and Grooms look forward to their marriage with much anticipation and enthusiasm, but also with a fair amount 2) If you do not both have a Full Birth Certificate, apply for of stress. There is indeed a lot to do and much to prepare. I always advise Brides and Grooms to spend more time and this at the Department of Home Affairs at once, as this energy preparing for marriage and less preparing for the document will be required by the Beth-Din (see no. 3 wedding day. below) The purpose of this booklet is to relieve a lot of the stress and 3) As soon as you have our letter of confirmation, contact the worry associated with marriage.
    [Show full text]
  • Under the Huppah: the Jewish Wedding
    Judaism Under the Huppah: The Jewish Wedding Under the Huppah: The Jewish Wedding Summary: Jewish weddings are traditionally joyous occasions; and while the specificities of Jewish weddings vary, most will include the signing of a ketubah, or marriage contract, the recitation of seven prayers, the smashing of a glass to represent the destruction of the temple in Jerusalem, and the presence of a huppah, a special small canopy held over the rabbi and newlyweds for the duration of the service. For the Jewish community, a wedding is a joyous rite of passage. In Judaism, marriage is considered a holy institution, indicated by the Hebrew word for wedding, kiddushin, or “made holy.” Jewish weddings vary in style and form, depending mostly on cultural and family custom and on which tradition of Judaism the couple follows. Despite this rich variety, however, there are certain common elements in most Jewish weddings. For example, most Jewish marriages are bound by a ketubah (wedding contract) signed by two non-family member witnesses chosen by the couple. The ketubah was historically designed to protect the bride and her family in the financial transactions of the wedding and marriage; today, the ketubah represents more of the commitment between the two marriage partners. Most Jewish marriages also take place under the huppah, a special canopy which represents the future home of the couple. The huppah with its four corner poles is often held up by four friends or family members, and it is an honor to be selected by the couple for this responsibility. The wedding may take place in a synagogue, in a hotel, in a home, or in an outdoor setting.
    [Show full text]
  • Jewish Wedding Blessings
    Hebrew for Christians www.hebrew4christians.com Jewish Wedding Blessings Jewish Wedding Blessings Sheva Berachot I am my beloved's, and my beloved is mine: he feedeth among the lilies. - Song of Solomon 6:3 According to a well-known midrash, after God created the universe in six days, He has been arranging marriages ever since; and according to the Talmud, 40 days before a male child is conceived a voice from heaven announces whose daughter he is to marry (in Yiddish, such a “heavenly match” is called “bashert,” a word meaning “destiny”). The steps leading up to a marriage proposal are sometimes called a shidduch and, in former days, were arranged by the shadkhan, or matchmaker. Under the Chuppah The Betrothal - !ysiWrae The process of getting married occurs in two stages: erusim (betrothal) and nisuin (marriage ceremony). Erusin is a religious ceremony in its own right, more binding than an engagement, and once it occurs the woman is considered legally the wife of the man. As part of the erusim, the husband gives the wife a ketubah (marriage contract) that is later signed and displayed in the couple’s home. However, since the spouses do not live together at this time, the mutual obligations of the ketubah do not take effect until the actual marriage ceremony (nisuin) is complete. Today it is common for both the erusim and nusuin ceremonies to be performed together during the wedding. The Week before the Marriage It is customary for the kallah (bride) and chatan (groom) not to see each other for a week preceding the wedding day.
    [Show full text]
  • Earth Justice Seder
    Earth Justice Seder THE PASSOVER HAGGADAH FOR ENVIRONMENTAL JUSTICE PREFACE We invite you to use this Haggadah companion to remind ourselves how Jewish tradition teaches us to care for all living things of the earth and all of our neighbors. You are free to use this adapted service either as a companion to your favorite Haggadah or as an independent Haggadah. We chose to focus on the frame of climate change and the celebration of our earth, as it relates to the agricultural celebration of Pesach. We recognize that there are missing pieces like Miriam’s Cup, and other modern adaptations of the Passover seder. We welcome you to add in or substitute any of the pieces included here, and hope that you may make the seder your own. This haggadah was compiled by Liya Rechtman of Coalition on Environment and Jewish Life, Elana Orbuch of AVODAH and Interfaith Power and Light-D.C. Maryland and Northern Virginia, Isabel Zeitz-Moskin of Lutheran Volunteer Corps and Interfaith Power and Light - D.C., Maryland and Northern Virginia and Rachel Landman of the Religious Action Center of Reform Judaism. We gratefully acknowledge all of our contributors: Adam Gorod, Joelle Novey, Rabbi Fred Scherlinder-Dobb, Rabbi Warren Stone, Stewart Vile Tahl and are grateful to Joe Gindi and Jackie Temkin for the editing of this project. 1 ORDER OF THE SEDER Introduction – Preparing for the Seder: Continuity with the Future, by Joelle Novey Kadesh – The First Cup: Access to Clean Water Urchatz – Handwashing: The Importance of Water Karpas – Dipping Greens: If the Earth
    [Show full text]