How to plan a Jewish wedding?

Whoa, you're about to tie the knot! I want to wish you a hearty "mazal tov!" Whether you are well-versed in Jewish tradition or are just starting to learn the ropes, the following checklist may help you construct a meaningful Jewish wedding service.

Can I ask whether you're thinking about having a Jewish wedding? Here are some factors to think about:

Picking the Perfect Spot to Go on a Date

Getting married on Shabbat, the High Holy Days (Rosh Hashanah, Yom Kippur, Passover, Shavuot, and Sukkot), or a Fast Day (Tisha B'Av, the tenth of Tevet, the seventeenth of Tammuz, the fast of Gedaliah, and the fast of Esther) is forbidden by Jewish law. Traditions differ as to whether the full seven weeks between Passover and Shavuot, known as the counting of the omer, is troublesome for weddings in the Jewish faith. In addition, Jewish law prohibits being married during the three weeks beginning on the 17th of Tammuz and ending on the 9th of Av (the Day of Atonement). Jewish holidays often fall in the middle of wedding season, so it's important to check one before making plans (spring and summer).

Even though Jewish law prohibits marriages on Shabbat, many couples nonetheless select Saturday evening for their nuptials so that Havdalah can be said to signify the conclusion of both Shabbat and the period of time before their public declaration of love for one another. Some couples believe that Tuesday is the most auspicious day to be married since the line "God saw that it was good" comes twice on the third day of creation in the Bible.

Dates that were deemed lucky for marriages in the past have come and gone. Some have advocated, for instance, restricting weddings to the first half of the Hebrew lunar month, on the theory that love and good fortune rise with the moon. However, the last word on the many "good days" and signs was a support of all days save those outlawed by law because they would offend the spirit of grief or joy.

Both love and death, the two most powerful emotions we experience, are safeguarded by Judaism. The Halakhah prohibits a wedding, which is the pinnacle of happiness, from conflicting with a period of mourning, which is the apogee of misery. On the other side, it doesn't let two happy things happen at once; we have to be able to tell them apart and deal with them separately, without letting either one of them affect our focus. For this reason, there are some periods of time when marriage is prohibited.

Under no circumstances should this be done on the Sabbath.

Sundays are not available for marriages because they conflict with the Sabbath's purpose as a day of rest and celebration. According to the Talmud, it is forbidden to enter into any kind of legal agreement on the Sabbath, whether it be written or oral. Even though the betrothal and wedding were often combined in the early Middle Ages, Jews occasionally held separate ceremonies on different days.

However, when Maimonides observed that the preparations were so time-consuming and effort-demanding that they prompted the inadvertent violation of the Sabbath, he forbade marriages on Friday afternoons and Sundays. Later authorities disregarded the prohibition because they reasoned that all of the necessary preparations would have been finished by the time of the wedding, making the Sabbath observance a foregone conclusion.

In the West, weddings on a Saturday night are a relatively new phenomenon. Food is usually ready and the wedding party and musicians have arrived well before the end of the Sabbath in the late summer. It is absurd and sacrilegious for non-observant Jews to enter the Jewish marriage covenant on the Sabbath. Weekend weddings on Saturday evenings should be avoided under these circumstances. However, there is no reason to avoid planning weddings on the Sabbath provided great care is taken not to compromise the Sabbath's sanctity.

Even on Happy Holidays

Rosh Hashanah, Yom Kippur, Sukkot, Passover, and Shavuot, as well as the Intermediate days, are not acceptable times for marriages. There are two explanations that are quite similar in the Talmud: "And thou shalt rejoice in thy holy days," (Deuteronomy 16:14) which implies "but not with thy wife," and ein me' arvin simchah be' simchah; "one should not intermix gladness with rejoicing." The solemnity of the event is preserved in this manner. Weddings may be held on Purim and Hanukkah because the notion of "joy" meets certain halakhic conditions.

The purity of personal celebrations is also essential. Thus, it is not appropriate to have the wedding ceremonies of two brothers or sisters on the same day; in fact, some authorities require waiting an entire week.

Not on Blue Mondays

An official day of grief or sadness may not conflict with a wedding. Therefore, it should not take place on fast days like Tishah be-Av, Gedaliah's fast, Tevet 10 (Esther's fast), or Tammuz 17 (the 17th day of the month). The wedding ceremony itself can take place on a fast day (other than Tishah be-Av), but the meal and celebration must wait until after sunset.

Similarly, a Jew should not privately rejoice during the three weeks of semi-mourning beginning on the seventeenth of Tammuz and ending on Tishah be-Av, which commemorate the destruction of the Temple. In accordance with the Torah, it is banned from Rosh Chodesh until after Tishah be-Av, although the customary prohibition period extends from the seventeenth day of Tammuz until Tishah be-Av. Thus, it is OK to share the news of your engagement and host a party, but please refrain from providing any ostentatious fare. For people without children and for compelling reasons, marriage is lawful but subject to similar limitations. A rabbi's opinion should be sought in all situations.

The same rules apply to the 33 days between Passover and Shavuot, a season of sorrow for Rabbi Akiva's disciples. The customary observance of these thirty-three days varies from one culture to the next. From the second day of Passover until Lag ba'Omer, Sephardim observe a period of semi-mourning. Weddings for many Ashkenazim are permitted after Rosh Chodesh Iyyar, all day and night on Lag ba'Omer, and beginning with Rosh Chodesh Sivan. Following the ruling of the Bach, a seventeenth-century authority, most American Jews apparently observed a marriage ban until Lag ba'Omer. The Jewish public benefits from this tradition since its limits are clear and straightforward to ascertain. The local appropriate rabbinic authority should be informed before moving further with the planning, since there are various local customs and some leniency in circumstances of difficulties.

The Widower and the Wedding If and when marriages are legally permitted.

During the period of shloshim (thirty days after a death) and especially during the period of shivah (seven days of mourning after the death of specific relatives), it is forbidden for mourners to be married, even in the absence of fanfare, music, and a lavish celebration. During this time, couples may negotiate or publicly declare their intent to get married.

 

Following the sheloshim, the wedding can go on as planned, complete with all the trimmings (including the music and food) and the wedding party (including the bride, groom, and parents) can wear their best wedding attire.

In some rare cases, marriage contracts can be signed during the shloshim period (the time following the shiva):

To paraphrase Shakespeare:

If he doesn't have any kids, and if the wedding date has already been set, the venue booked, and the catering ordered, and if doing so would result in a significant financial loss or a sizable number of guests being unable to attend, then it would be best to go forwards with the ceremony as planned.

A wedding may take place during sheloshim if no other date has been arranged and there is a strong cause, such as a military conscription, for it to take place then; nonetheless, the couplemay not live together as husband and wife until after sheloshim.

To paraphrase Shakespeare:

Only if she was previously engaged and all the necessary arrangements had been completed, and if the groom does not have any children, can the wedding go place during shloshim.

When a Second Marriage is Allowed

After the three main Jewish holidays (Passover, Sukkot, and Shavuot) have passed, a widower may remarry. (a) If the woman has died, the husband must wait until after the festivals have passed. For this purpose, we will not count Rosh Hashanah or Yom Kippur as a holiday. In extreme conditions of personal urgency within the family, Shemini Atzeret may be considered as a festival. This postponement was ostensibly made so that he wouldn't rush into a second marriage with bittersweet memories of his first love still fresh in his mind, but the real reason was so that he could enjoy three different holidays and a whole cycle of seasons before making a decision. This window of time may be as long as a year if the person passed away soon after Sukkot, but it would be much shorter if they had passed away just before Passover.

This general rule does have several significant exceptions:

• After shiva, they may legally wed and start their married life together if the man is childless.
• Marriage may take place after shiva if he has young children who need to be cared for, but he must wait until after sheloshim to engage in marital intimacy.
• He can be married but wait to have sexual intercourse till after sheloshim if he cannot stand living alone for whatever reason (this is not an uncommon occurrence).
• If her spouse passes away, she can remarry after only three months, compared to the three festivals required of men. Since she had to focus on raising their children instead of her feelings, wives were admired for their emotional stability. The extra three months are needed to ensure that she is not carrying a kid from a partner who has passed away. She may be allowed to remarry following shiva if it is medically determined that she is not pregnant and her fiance is childless, both of which are unique circumstances to be decided by competent rabbinic authorities. 

Converting to a Mourner Following the Funeral

• If one of the bride's or groom's seven closest relatives passes away after the wedding but before consummation, the pair is expected to remain apart until following shiva.
• For those whose loved one passed away after the wedding was consummated, (b) the period of mourning is not to begin until the conclusion of the wedding festivities, which often last for a full week. The mourner is free to take care of themselves, enjoy life, and even celebrate at this time. However, as mentioned above, shiva officially begins when the mourner's clothing is hired at the end of the week.

The Rabbi's Role in Jewish Wedding Planning

As we have seen, the wedding is more than just a pretty event; it is governed by a complex set of rules set out by the Torah. Soc I e t y grew up to shield the family and uphold social norms. These practises are just too intricate for a beginner to do. Without a rabbi who is a scholar of the law, this otherwise lovely ceremony might be marred by countless legal complications.

If you don't know the ins and outs of divorce and betrothal, you shouldn't be monitoring them, the Talmud says (Kol she-eino yodeia be' tiv gittin ve' kiddushin, to ye' hei to esek imahem). Maimonides decreed that no Jewish marriage may be conducted in Egypt without the approval of a rabbi. The rabbi's participation elevates the wedding to the level of a public ceremony. This was a part of the ancient Jewish endeavour to formalise the institution of marriage from a loosely defined social contract to a legally binding contract that explicitly outlined the obligations that came with the new status.

The rabbi plays zero roles in the actual marriage ceremony. He checks solely to make sure the bride and groom are legally able to wed one another and that the ceremony is carried out in accordance with Moses' and Israel's marriage laws. His major significance is not as a public speaker or master of ceremonies, but as a scholar who can ensure that all the rituals are performed in accordance with Jewish law.

Unless they are also rabbis, cantors shouldn't be conducting weddings (though they perform at marriages.) Whether or not they are legalised by the state has no bearing on whether or not they are permitted under Jewish law. If there is no rabbi available for the wedding, the ceremony should be postponed.

The institution of marriage is too significant, the law is too intricate, and the Jewish family is too vital to be entrusted to individuals who, no matter how bright or well-meaning they may be, are unfamiliar with the nuances of Jewish marriage law.

The next step may be simple for some couples. The rabbi they knew as a youngster or at Hillel (college) may still be a close friend or they may be active members of a synagogue. However, finding a rabbi or cantor to perform their wedding ceremony can be a difficult endeavour for many engaged couples who are not formally associated with a Jewish organisation. Even if the couple does not personally know anyone in the congregation's rabbinate, their parents may recommend them.

It's good to know right from the bat that a rabbi is not required to officiate a Jewish wedding. A cantor or similar learned professional serving the Jewish community may preside. Friends are increasingly being asked to conduct weddings for their friends and family members by being ordained as Universal Life Ministers. Be careful to ask any members of the clergy you talk with if they are ordained, since this is a requirement in most states.

If you're looking for a rabbi, you might want to start by attending services at other nearby synagogues to get a feel for the variety of approaches taken by various clergy. You can also reach out to rabbinical colleges to be put in touch with a student rabbi who will be overseen by a professional professor. Students are eager to learn and may even offer you more of their time than a rabbi at a crowded temple could.

When planning an event that requires the presence of a rabbi, it's important to book the rabbi as early as possible to avoid disappointment. If an interfaith couple has trouble locating a rabbi, they can reach out to organisations like the Rabbinic Center for Research and Counseling or Interfaithfamily.com (Officiation Request Form).

Ask potential rabbis about their approach to officiating weddings, whether or not they are flexible in accommodating couples' requests for customised ceremonies, and the ketubah [marriage contract] wording they recommend. You should check in early on to make sure you are on the same page with regards to the big stuff.

Consecration Preparations

A closer look at traditional Jewish wedding traditions is likely to surprise even couples who were raised in a Jewish family and received extensive Jewish education. When the groom is the sole one to present the bride with a ring at the traditional ceremony, it is believed that this act symbolises kinyan (acquisition).

Some Orthodox rabbis would even approve of a modified version of the double-ring ceremony prefered by many modern egalitarian couples who feel the traditional wedding to be at odds with their beliefs. While a rabbi may be a great resource for information on Jewish wedding traditions, you may get more out of your time together if you do some own study before your sessions together.

The Ketubah Selection Process

Jewish law has traditionally employed a ketubah to authorise marriage, just like our government gives a marriage licence. Witnesses sign a legal document called a ketubah (Hebrew for "writing") before a Jewish wedding, and the newlyweds read from it during the ceremony. A ketubah was formerly used as a sort of bridal contract, defining a bride's continued rights, such as the right to be provided with food, clothes, and sex by her husband. In the event of her husband's death or their divorce, the ketubah outlined her legal options.

Many modern couples eschew the religious overtones of the standard ketubah language in favour of a more personal declaration of their intentions for the marriage. While some couples choose to create their own, others look for preexisting texts that express their ideals.

The ketubah has traditionally served as both a legal document and a work of art. In the Jewish tradition, ketubot (plural of ketubah) have always represented a creative outlet. Therefore, not only do couples get to decide on the content, but also the kind of art they'd want to include in their ketubah. Although many couples choose to purchase a lithograph jointly, others prefer to commision a work of art.

It's also important for couples to deliberate on who they'd like to witness the signing of their ketubah. A male Jewish witness who is not a relative of the couple and who is religiously observant is required by custom. Some Conservative and Orthodox rabbis will testify in front of a non-Jewish witness, but the vast majority of Jews now adhere to the Reform and Reconstructionist movements, where women are accepted as witnesses.

A Guide to Choosing a Chuppah

The chuppah, or wedding canopy, separates the newlyweds from their guests while yet allowing them to feel a sense of privacy and intimacy throughout the ceremony. The tent was a sign of Abraham and Sarah's hospitality and openness to guests throughout their marriage.

Consider what sort of chuppah might hold special meaning for you as you arrange your wedding. Friends and relatives create fabric squares, some of which are decorated with flowers to welcome the marriage. The chuppah rests on four rods that may either stand on their own or be supported by the couple throughout the ceremony. One of the most important parts of a Jewish wedding is the chuppah pole, which should only be held by the closest family and friends of the couple getting married.

Such As Sacred Relics

Some elements of Jewish nuptials necessitate specific items that, with some planning, might take on new significance. Kippot (yarmulkes) are typically given out to guests during Jewish weddings. Some couples have them engraved, while others knit unique kippot or paint or embellish satin or felt ones to fit wedding decor. Some couples are starting a new tradition by utilising one heritage cup from each family as their kiddush cup to use under the huppah. Furthermore, the glass for shattering at the conclusion of the service is an essential part of any Jewish wedding. Sometimes modern couples may keep the shards of their shattered glass until they have enough to make a new piece of Judaica like a mezuzah or candlesticks.

Decisions Before the Big Day

One of the best parts of a Jewish wedding is the length of the festivities, which are typically spaced out over many days. An aufruf is when the bride and groom (or just the groom in more traditional communities) are summoned to the Torah for an aliyah to kick off the festivities. In the Jewish tradition, the newlyweds are showered with sweets after receiving the mi shebeirakh blessing, which asks God to bless them in their marriage. After the morning of services, many couples gather for a kiddush meal. Your wedding celebration might be a great opportunity to share the good news with everyone in the area.

Going to the mikvah (ritual bath), keeping apart the week before the wedding, and fasting on the wedding day are all traditions that you and your future spouse may want to consider including into your wedding preparations. The spiritual significance of the upcoming ceremony might be acknowledged through these practises. For the Jewish bride and groom, who hope to enter their marriage with clean hands, the wedding day is both a joyful and solemn occasion. Many modern-day couples opt for a more relaxed take on traditional customs, like as having a small meal before the ceremony to avoid feeling dizzy.

You and your future spouse should set aside plenty of time to chat through each of these seven phases and utilise the wedding planning process to educate yourselves about Jewish customs and how you hope to spend the rest of your lives together as a married couple.

Workshop for Jewish and interfaith couples planning weddings. Learn about the significance of the Jewish wedding ceremony symbols, how to respect family rituals, how to make your ceremony unique, and how to select the best officiant for your ceremony.

Our mission is to provide assistance to mixed-faith families as they learn more about Judaism. Our Rukin Rabbinic Fellowship provides services for couples in cities around the country, and we also give educational content, links to welcoming organisations, experts, and programmes, resources for organisations, clergy, and other programme providers, and more. Please get in touch with us if you have any inquiries.

Conclusion 

Getting married on Shabbat, the High Holy Days, or a Fast Day is forbidden by Jewish law. Jewish holidays often fall in the middle of wedding season, so it's important to check one before making plans. Some couples believe that Tuesday is the most auspicious day to be married. Maimonides forbade marriages on Friday afternoons and Sundays because they conflicted with the Sabbath's purpose as a day of rest and celebration. It is absurd and sacrilegious for non-observant Jews to enter the Jewish marriage covenant on the Sabbath.

 

Celebrations should not take place on Tishah be-Av, Gedaliah's fast, Tevet 10 (Esther's fast), or Tammuz 17 (the 17th day of the month). Weddings for many Ashkenazim are permitted after Rosh Chodesh Iyyar. After the three main Jewish holidays (Passover, Sukkot, and Shavuot) have passed, a widower may remarry. If the woman has died, the husband must wait until after the festivals have passed. For this purpose, Rosh Hashanah or Yom Kippur is not counted as a holiday.

 

The wedding is governed by a complex set of rules set out by the Torah. For those whose loved one passed away after the wedding, they are expected to remain apart until following shiva. The mourning period officially begins when the mourner's clothing is hired at the end of the week. Maimonides decreed that no Jewish marriage may be conducted in Egypt without the approval of a rabbi. The rabbi's participation elevates the wedding to the level of a public ceremony.

 

If there is no rabbi available for the wedding, the ceremony should be postponed. A rabbi is not required to officiate a Jewish wedding. A cantor or similar learned professional serving the Jewish community may preside. If an interfaith couple has trouble locating a rabbi, they can reach out to organisations like the Rabbinic Center for Research and Counseling. Witnesses sign a ketubah (Hebrew for "writing") before a Jewish wedding, and the newlyweds read from it during the ceremony.

 

Ketubah was formerly used as a sort of bridal contract, defining a bride's continued rights. Consider what sort of chuppah might hold special meaning for you as you arrange your wedding. Some elements of Jewish nuptials necessitate specific items that, with some planning, might take on new significance. Aufruf is when the bride and groom are summoned to the Torah for an aliyah. The spiritual significance of the upcoming ceremony might be acknowledged through these practises. Going to the mikvah (ritual bath), keeping apart the week before the wedding, and fasting on the wedding day are all traditions that you and your future spouse may want to consider.

 

Content Summary

• Whether you are well-versed in Jewish tradition or are just starting to learn the ropes, the following checklist may help you construct a meaningful Jewish wedding service.
• Can I ask whether you're thinking about having a Jewish wedding?
• Here are some factors to think about:Picking the Perfect Spot to Go on a DateGetting married on Shabbat, the High Holy Days (Rosh Hashanah, Yom Kippur, Passover, Shavuot, and Sukkot), or a Fast Day (Tisha B'Av, the tenth of Tevet, the seventeenth of Tammuz, the fast of Gedaliah, and the fast of Esther) is forbidden by Jewish law.
• Traditions differ as to whether the full seven weeks between Passover and Shavuot, known as the counting of the omer, is troublesome for weddings in the Jewish faith.
• Jewish holidays often fall in the middle of wedding season, so it's important to check one before making plans (spring and summer).Even though Jewish law prohibits marriages on Shabbat, many couples nonetheless select Saturday evening for their nuptials so that Havdalah can be said to signify the conclusion of both Shabbat and the period of time before their public declaration of love for one another.
• The Halakhah prohibits a wedding, which is the pinnacle of happiness, from conflicting with a period of mourning, which is the apogee of misery.
• For this reason, there are some periods of time when marriage is prohibited.
• Sundays are not available for marriages because they conflict with the Sabbath's purpose as a day of rest and celebration.
• According to the Talmud, it is forbidden to enter into any kind of legal agreement on the Sabbath, whether it be written or oral.
• In the West, weddings on a Saturday night are a relatively new phenomenon.
• It is absurd and sacrilegious for non-observant Jews to enter the Jewish marriage covenant on the Sabbath.
• Weekend weddings on Saturday evenings should be avoided under these circumstances.
• The purity of personal celebrations is also essential.
• Not on Blue MondaysAn official day of grief or sadness may not conflict with a wedding.
• The wedding ceremony itself can take place on a fast day (other than Tishah be-Av), but the meal and celebration must wait until after sunset.
• Similarly, a Jew should not privately rejoice during the three weeks of semi-mourning beginning on the seventeenth of Tammuz and ending on Tishah be-Av, which commemorate the destruction of the Temple.
• In accordance with the Torah, it is banned from Rosh Chodesh until after Tishah be-Av, although the customary prohibition period extends from the seventeenth day of Tammuz until Tishah be-Av.
• The same rules apply to the 33 days between Passover and Shavuot, a season of sorrow for Rabbi Akiva's disciples.
• From the second day of Passover until Lag ba'Omer, Sephardim observe a period of semi-mourning.
• Following the ruling of the Bach, a seventeenth-century authority, most American Jews apparently observed a marriage ban until Lag ba'Omer.
• During the period of shloshim (thirty days after a death) and especially during the period of shivah (seven days of mourning after the death of specific relatives), it is forbidden for mourners to be married, even in the absence of fanfare, music, and a lavish celebration.
• Following the sheloshim, the wedding can go on as planned, complete with all the trimmings (including the music and food) and the wedding party (including the bride, groom, and parents) can wear their best wedding attire.
• A wedding may take place during sheloshim if no other date has been arranged and there is a strong cause, such as a military conscription, for it to take place then; nonetheless, the couplemay not live together as husband and wife until after sheloshim.
• When a Second Marriage is AllowedAfter the three main Jewish holidays (Passover, Sukkot, and Shavuot) have passed, a widower may remarry. (
• This general rule does have several significant exceptions:After shiva, they may legally wed and start their married life together if the man is childless.
• Marriage may take place after shiva if he has young children who need to be cared for, but he must wait until after sheloshim to engage in marital intimacy.
• She may be allowed to remarry following shiva if it is medically determined that she is not pregnant and her fiance is childless, both of which are unique circumstances to be decided by competent rabbinic authorities.
• Converting to a Mourner Following the FuneralIf one of the bride's or groom's seven closest relatives passes away after the wedding but before consummation, the pair is expected to remain apart until following shiva.
• For those whose loved one passed away after the wedding was consummated, (b) the period of mourning is not to begin until the conclusion of the wedding festivities, which often last for a full week.
• The Rabbi's Role in Jewish Wedding PlanningAs we have seen, the wedding is more than just a pretty event; it is governed by a complex set of rules set out by the Torah.
• Soc I e t y grew up to shield the family and uphold social norms.
• Maimonides decreed that no Jewish marriage may be conducted in Egypt without the approval of a rabbi.
• The rabbi's participation elevates the wedding to the level of a public ceremony.
• The rabbi plays zero roles in the actual marriage ceremony.
• If there is no rabbi available for the wedding, the ceremony should be postponed.
• The institution of marriage is too significant, the law is too intricate, and the Jewish family is too vital to be entrusted to individuals who, no matter how bright or well-meaning they may be, are unfamiliar with the nuances of Jewish marriage law.
• However, finding a rabbi or cantor to perform their wedding ceremony can be a difficult endeavour for many engaged couples who are not formally associated with a Jewish organisation.
• It's good to know right from the bat that a rabbi is not required to officiate a Jewish wedding.
• While a rabbi may be a great resource for information on Jewish wedding traditions, you may get more out of your time together if you do some own study before your sessions together.
• Jewish law has traditionally employed a ketubah to authorise marriage, just like our government gives a marriage licence.
• Witnesses sign a legal document called a ketubah (Hebrew for "writing") before a Jewish wedding, and the newlyweds read from it during the ceremony.
• A ketubah was formerly used as a sort of bridal contract, defining a bride's continued rights, such as the right to be provided with food, clothes, and sex by her husband.
• Many modern couples eschew the religious overtones of the standard ketubah language in favour of a more personal declaration of their intentions for the marriage.
• The ketubah has traditionally served as both a legal document and a work of art.
• Therefore, not only do couples get to decide on the content, but also the kind of art they'd want to include in their ketubah.
• It's also important for couples to deliberate on who they'd like to witness the signing of their ketubah.
• A Guide to Choosing a ChuppahThe chuppah, or wedding canopy, separates the newlyweds from their guests while yet allowing them to feel a sense of privacy and intimacy throughout the ceremony.
• Consider what sort of chuppah might hold special meaning for you as you arrange your wedding.
• One of the most important parts of a Jewish wedding is the chuppah pole, which should only be held by the closest family and friends of the couple getting married.
• Such As Sacred RelicsSome elements of Jewish nuptials necessitate specific items that, with some planning, might take on new significance.
• Furthermore, the glass for shattering at the conclusion of the service is an essential part of any Jewish wedding.
• Decisions Before the Big DayOne of the best parts of a Jewish wedding is the length of the festivities, which are typically spaced out over many days.
• Going to the mikvah (ritual bath), keeping apart the week before the wedding, and fasting on the wedding day are all traditions that you and your future spouse may want to consider including into your wedding preparations.
• You and your future spouse should set aside plenty of time to chat through each of these seven phases and utilise the wedding planning process to educate yourselves about Jewish customs and how you hope to spend the rest of your lives together as a married couple.
• Workshop for Jewish and interfaith couples planning weddings.
• Learn about the significance of the Jewish wedding ceremony symbols, how to respect family rituals, how to make your ceremony unique, and how to select the best officiant for your ceremony.
• Our mission is to provide assistance to mixed-faith families as they learn more about Judaism.
• Our Rukin Rabbinic Fellowship provides services for couples in cities around the country, and we also give educational content, links to welcoming organisations, experts, and programmes, resources for organisations, clergy, and other programme providers, and more.