How to Plan a Jewish Wedding?

Wishing you the best of luck! Planning a Jewish wedding is an exciting and, at times, stressful time for anybody involved. While every couple has a lot to think about when it comes to their wedding day, Jewish brides and grooms have a few extra things to keep in mind. In order to create a meaningful Jewish wedding, you may want to check the list below, regardless of how familiar you are with Jewish traditions and customs.

Jewish law specifies three things that must happen in order for a wedding to be considered kosher (proper/legitimate): the bride must accept something from the groom that has monetary value greater than a dime; the groom must recite a ritual formula to consecrate the transaction; and the ceremony must be witnessed by two people who are not related to either the bride or the groom. This concludes the discussion.

Are you ready to tie the knot? Happy Jewish New Year! Whether you are well-versed in Jewish tradition or just getting started learning about the faith, the following checklist may help you construct a meaningful Jewish wedding service.

Are you about to attend your first Jewish wedding? There are several universal aspects of Jewish weddings that are observed regardless of whether the ceremony is considered Reform or Orthodox. Even though some of the names sound familiar, it's always better to go into a celebration with an idea of what to expect (and an understanding of the significance of what you're seeing).

Although the specifics of a Jewish wedding ceremony may vary slightly from couple to couple, there is a general structure, as Rabbi Stacy Bergman explains. Having the officiant speak candidly to the couple and relate their narrative is another way to add a personal touch to the ceremony.

Is a Jewish ceremony in the works? Why don't we pitch in? The Breaking the Glass email series will help you plan the perfect wedding if you sign up for it.

The canopy, the breaking of the glass, the presence of a rabbi, and even the seven wedding blessings are all customs linked with Jewish weddings. The Hebrew word for custom is minhag, and it varies greatly not only with time and place but also with community and generation.

Although certain customs have been abandoned and forgotten, others still remain and have more symbolic and emotional weight than some religious mandates. Traditions can change throughout time. Jewish wedding ceremonies have evolved over the years to meet the changing social mores and cultural norms of their celebrants' respective communities.

The romantic illusion that all Jewish weddings were always the same, universal, and right overlooks the fact that some Jews have practised polygamy for generations and different groups of Jews have different traditions when it comes to clothing and other aspects of the ceremony. Judaism has always been a dynamic, evolving religion that has been subject to scrutiny, debate, and reinvention. Despite its historical roots, Jewish weddings have always been a celebration of the unstoppable present.

Is a Jewish ceremony in the works? These factors should be taken into account:

Date Selection

Traditional Jewish law forbids weddings on Shabbat and the majority of holidays, such as Rosh Hashanah, Yom Kippur, Passover, Shavuot, and Sukkot, as well as on the fast days of Tisha B'Av, the tenth of Tevet, the seventeenth of Tammuz, the fast of Gedaliah, and the fast of Esther. It is customary for Jews to postpone their nuptials until after the seven weeks of the omer have been counted, which might be anywhere from Passover to Shavuot. Traditional Jewish law also forbids getting married during the three weeks that span the 17th of Tammuz and the ninth of Av, the Day of Atonement. You should consult a Jewish calendar before deciding on a date because several of these dates come during the peak wedding season (spring and summer).

Want to know more about what to expect at a Jewish wedding? According to the rabbi, these are the most often asked questions:

When attending a Jewish wedding, what should I wear? During the ritual, both men and women are expected to dress conservatively, with men donning Kippahs or Yarmulkas to cover their heads.

Is there a gender gap in seating? In Orthodox Jewish weddings, the bride and groom traditionally sit on opposite sides of the room. Separate male and female festivities are held behind a wall at an ultra-Orthodox Jewish wedding.

If you were planning a wedding, how long would you recommend that it last? A Jewish wedding ceremony can last anywhere from 25 to 45 minutes, depending on the number of readings, customs, and musical selections the bride and groom decide to include.

Is the Sabbath day off limits for Jewish weddings? Weddings in the Jewish faith are not permitted on Shabbat or the High Holy Days.

To what extent is a gift expected? Gifts of Jewish ritual items or money in multiples of 18 dollars are common, with each dollar representing the Hebrew word for "life" (Chai).

Even though weddings are not permitted on Shabbat, many Jewish couples nonetheless prefer to tie the knot on Saturday evening so that they can begin the ceremony with Havdalah, which signifies the conclusion of both Shabbat and the period of time preceding their public commitment to one another. The phrase "God saw that it was excellent" comes twice on the third day of creation in the Bible, leading some to believe that Tuesdays are an especially auspicious day for weddings.

Certain dates were once thought to be lucky for weddings. There have been suggestions, for instance, that weddings should take place only in the first half of the Hebrew lunar month, since it stands to reason that both love and good fortune would be at their peak at that time. However, the final word on the many "good days" and indications was a support of all days save those outlawed by law because they would contradict the spirit of either grief or joy.

In Judaism, the sanctity of love and death are guarded. The Halakhah prohibits the celebration of a wedding, which is the pinnacle of happiness, from taking place during a period of mourning, which is the apogee of misery. On the other hand, we are not allowed to have two happy events occur at the same time; we must be able to compartmentalise and deal with both events with undivided attention. Thus, there are some periods of time when marriage is prohibited.

Dispersed, multiethnic, and sometimes even digital, today's communities reflect the world in which we live. None of us have ever been to a Jewish wedding, and we don't even speak the same ritual language. Professionals organise our parties, so we don't have to worry about what happens under the huppah (also spelt chuppah ). There is much wailing and gnashing of teeth at what a horrible loss this is. But the fact is that Jews in the twenty-first century can't even marry like their parents did. Too much has changed in the world for us to continue expecting the same things from a marriage. Our marriages, in order to be meaningful on a spiritual and emotional level, must reflect the whole breadth of our experience.

A level of deliberate decision making that would have baffled earlier generations is required to create a wedding that is both authentically Jewish and personally meaningful: Do you think it would be OK to incorporate Hebrew in the invitation? With two sets of divorced parents in the mix, how do we organise the procession? The ketubah (wedding contract) is a legal document that specifies the terms of the marriage.

What should we do to make our wedding special? Jewish? Is it possible to overdo the Jewish elements of our wedding?

As the number of available options increases, so does the potential for conflict. A 4,000-year-old system of rules and modern ideas concerning, among other things, women's roles can't coexist without causing tension, as implied by the Yiddish saying "No ketubah was ever signed without an argument" (which, unfortunately, is still true). Tran

In No Way on The Holy Day

Weddings should not take place on the Sabbath because it is a day of rest and celebration. According to the Talmud, it is forbidden to enter into any kind of legal arrangement on the Sabbath. Jewish couples in the early Middle Ages might have celebrated their betrothal on a Friday afternoon and their wedding on Saturday night, after the conclusion of the Sabbath, instead of having both ceremonies on the same day.

Maimonides, however, forbade weddings to take place on Friday afternoons or Sundays because he believed that the time and effort required for preparations led to the unintentional breach of the Sabbath. Later authorities disregarded the rule because they reasoned that by the time the wedding day arrived, all of the necessary preparations would have been finished and the Sabbath would have been thoroughly followed.

Friday or Saturday night nuptials are a Western phenomenon. The meal is usually ready, and the wedding families and musicians have arrived, before the end of the Sabbath in the late summer. It is absurd and sacrilegious for non-observant Jews to enter the Jewish marriage bond by breaking the Jewish Sabbath covenant. A wedding on a Saturday night should be avoided under these circumstances. But if great caution is used not to break the Sabbath's sanctity, there is no reason to avoid planning marriages on this night.

Never on Happy Days

No nuptials are to take place during the High Holy Days (Rosh Hashanah, Yom Kippur, Sukkot, Passover, and Shavuot) or on the Intercalary Days. Two comparable explanations are given in the Talmud: "And thou shalt rejoice in thy holy days," (Deuteronomy 16:14) meaning "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 maintained in this manner. Since the halakhic prerequisites for the concept of "joy" allow weddings to take place on Purim and Hanukkah, these two holidays are often used for weddings.

Private celebrations of happiness must also be kept untainted. Therefore, it is not appropriate to have the marriages of two brothers or sisters on the same day; in fact, some authorities demand the couples to wait an entire week.

Not on Blue Mondays

A day of public grief or sadness need not be interfered with by a wedding. It should not take place on fast days like Tishah be-Av, Gedaliah's fast, Tevet 10 (Esther's fast), or Tammuz 17 (Adoni's fast). The actual wedding ceremony can go place on a fast day (other than Tishah be-Av), but the meal and celebration must wait until after sunset.

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. Custom extends the prohibition from the seventeenth of Tammuz until after Tishah be-Av, whereas the Torah forbids it from Rosh Chodesh until after Tishah be-Av. Thus, it is acceptable 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, weddings are legal but subject to the same limitations. A rabbi should be contacted in all situations.

The same rules apply throughout the 33 days between Passover and Shavuot, when Rabbi Akiva's disciples and students are mourned. The customary observance of these thirty-three days varies from one culture to the next. From Passover's second day until Lag ba'Omer, Sephardim observe a period of semi-mourning. For many Ashkenazim, the ruling of Rabbi Moses Feinstein allows weddings to take place after Rosh Chodesh Iyyar, all day and night on Lag ba'Omer, and beginning with Rosh Chodesh Sivan. It appears that the Bach's judgement from the seventeenth century, which forbade marriage until Lag ba'Omer, was the most widely observed custom among American Jews. This practise also benefits the Jewish community because its parameters are clear and unambiguous. Before moving through with any plans, it is recommended to consult the local competent rabbinic authorities, since they are likely to have insight into local customs and may be more lenient in tough situations.

Marriage And The Bereaved

The Window of Opportunity For Weddings.

During the period of shloshim (thirty days after a death) and especially during the period of shivah (seven days after the death of particular relatives), it is forbidden for mourners to get married, even in the absence of fanfare, music, and a lavish reception. This is a good time to negotiate or make public any proposed marriage plans.

b) The wedding itself, with all decorations, music, and food, may continue after the sheloshim, and the bride, groom, and parents need not wear black or other outward expressions of grief.

During shloshim (the period following the shiva), marriage can be contracted under certain conditions (c):

To paraphrase Shakespeare:

If he doesn't have any children and postponing the wedding would result in a significant financial loss or cause a big number of people to miss out on the celebration, then he may choose to go ahead with the original date.

Even though the wedding date had already been planned, if sheloshim falls during the ceremony for reasons such as a military conscription, the couple may still get married, but they cannot live together as husband and wife until the holiday is over.

To paraphrase Shakespeare:

Only if she is already engaged, all necessary arrangements have been made, and the groom does not have any children will a wedding take place during the period of shloshim.

How Often Second Marriages Are Permitted

If the wife passes away, (a)

Before he can wed again, the husband must wait until after the three major Jewish holidays (Passover, Sukkot, and Shavuot) have passed. It should be noted that the Jewish holidays of Rosh Hashanah and Yom Kippur do not qualify as festivals for this reason. In times of extreme familial need, Shemini Atzeret can be considered as a celebration. This postponement was ostensibly made so that he wouldn't rush into a second marriage with bitter feelings towards his former wife still fresh in his mind after experiencing the highs and lows of three different holidays and a full year's worth of seasons. If death occurred soon after Sukkot, the mourning period may be as long as a year; if death occurred just before Passover, the mourning period would be much shorter.

While this is generally true, there are important caveats:

They could get married when shiva is over and start their married life together if the spouse did not father any children.

Marriage may take place after shiva if he has young children to care for, but he must wait until after sheloshim to have sexual relations.

—He may be married but forbidden from having marital relations until after sheloshim if he cannot bear to live alone for whatever reason.

If the husband has passed away: (b)

After only three months, the wife is free to remarry, a much shorter waiting period than the man's three festivals. Because she had to focus on parenting rather than her feelings, society generally saw wives as more emotionally stable. The three-month wait period is necessary 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 fiancé does not have children. This decision must be made by an authoritative rabbi.

Turning into a Mourner Following the Funeral

If one of the seven closest relatives of either the bride or groom dies after the wedding but before consummation, the pair is expected to remain apart until after shiva [when they formally begin their seven days of celebration].

If the relative died after the wedding was consummated, the mourning period does not begin until the end of the bridal celebration week. This period is one in which the bereaved can take care of themselves, from grooming to taking in everything that life has to offer. However, as mentioned above, shiva officially begins when the mourner's clothing is hired at the end of the week.

Read on for the most common traditions you'll see at a Jewish wedding.

Aufruf

In Yiddish, the verb aufruf means "to summon up." The bride and groom get a blessing from the Torah during a special ceremony called an aliyah that takes place before the wedding ceremony. Following the aliyah, the rabbi will recite a blessing known as misheberach, and the crowd will throw candy at the newlyweds as a symbol of their good fortune in their marriage.

Fasting

Some Jewish couples observe a fast on their wedding day in the same manner as they would on Yom Kippur, the day of atonement, in honour of the day they are uniting as husband and wife (the Day of Atonement). In preparation for their wedding dinner, the happy couple has decided to fast until the end of the ceremony.

Agreement to Marry (Ketubah)

In the ketubah, the groom is legally bound to provide for and care for his new wife. It outlines the provisions he will make for the marriage, the bride's rights and safeguards, and the procedure to be followed in the event of a divorce. There is no mention of God blessing the union in a ketubah because ketubahs are not religious papers but rather a part of Jewish civil law. The ketubah is signed in front of witnesses before the ceremony begins, and then read aloud to the guests.

Bedeken

The groom performs the bedeken, or veiling, as part of the ketubah signing. He covers her face after staring at her. This represents his admiration for her on the inside as well as the fact that the two of them retain their unique identities even as a married couple. Bible stories also tell of how Jacob was duped into marrying the sister of the lady he loved because she wore a veil. No one can pull any tricks on the bride and groom if the groom puts on the veil.

Processional to the Wedding Arch (Chuppah)

The order of the processional and recessional is slightly modified from the norm in non-Jewish rituals to accommodate Jewish customs. The Jewish bride and groom are led down the aisle by the bridegroom's parents and then to the chuppah, the canopy under which the ceremony takes place. The bride and her parents come next. The chuppah is a traditional Jewish wedding canopy under which the bride, groom, and rabbi stand during the ceremony.

Pledges Made Under the Chuppah

A chuppah, which comprises four walls and a roof, represents the couple's commitment to create a new life together. The chuppah's four posts may be supported by friends and family members throughout the ceremony, symbolising their commitment to the new life the couple is constructing together; in other ceremonies, the chuppah may be a freestanding structure on its own, maybe adorned with flowers. The tallit, or prayer shawl, of one of the bride and groom, or a close family member, is often used to create the canopy.

Circling

The bride makes three or seven complete rotations around the husband while beneath the chuppah, according to Ashkenazi custom. Some people think it's to build an enchanted shield against malevolent spirits, temptation, and the lustful eyes of other ladies. While others see it as a symbol of a new family circle being formed, I personally find it to be quite beautiful.

Trade Rings

Jewish brides typically wear plain bands of gold, silver, or platinum on their wedding day. A ring was the bride's "purchase price" or object of worth in ancient societies. The ring's value could only be estimated by its weight, which would be affected by the addition of stones. Some cultures place the ring on the left forefinger because that finger's vein travels directly to the heart.

The Seven Blessings, or Sheva B'rachot

Sheva B'rachot are the seven blessings found in religious texts from the past. Similar to how friends and relatives are sometimes asked to give readings at other sorts of ceremonies, these are often given in both Hebrew and English by a number of different people. Blessings typically emphasise positive emotions and the transformative potential of love. A cup of wine is used to symbolise the union between the bride and groom, and the blessings that follow are increasingly big and joyous, culminating in wishes for the newlyweds' happiness, peace, and togetherness.

The Complete Guide to the Sheva Brachot (Seven Blessings)

Shattering the Window Pane

At the end of the ceremony, the groom (or sometimes the bride and groom) are given a cloth bag containing a piece of glass and asked to tread on it, shattering it. There is more than one meaning to the sound of cracking glass. For some, it symbolises what happened when the Temple in Jerusalem was razed. Some have interpreted it as a symbol of the vow to stick together through good times and bad, while others see it as proof that marriage is full of ups and downs. After the ceremony, the fabric with the shards of glass is collected, and many couples decide to incorporate it into a keepsake of their wedding day.

Wishing You The Best of Luck!

The tradition of shouting "Mazel tov!" at the newlyweds is a well-known one in Jewish culture. The guests will yell "Mazel tov!" when the glass has been broken, signalling the end of the ritual. Good luck" or "congratulations" are also acceptable translations of mazel tov. The literal translation is more along the lines of proclaiming the recipient(s) to be the recipients of great fortune or best wishes for the future. If there were ever a time to use the phrase "mazel tov," it would be at a wedding.

Yichud

Couples are expected to yichud for at least eight minutes after the ceremony (or seclusion). This tradition gives the bride and groom some alone time after the ceremony to celebrate their new union and reflect on their lives together. At the yichud, the bride and groom also traditionally eat their first supper together as husband and wife. From the Ashkenazim's "golden soup" (supposed to signal success and promote strength) to chocolate-chip cookies from granny, traditional dinners vary from one culture to the next.

Both Hora and Mezinke

The hora is a joyful dance performed in a circle by guests at a wedding reception. Women usually dance with other women while men usually dance with other men. With a handkerchief or cloth napkin on each of their laps, the bride and groom are lifted into the air while seated on chairs. The mezinke is a dance performed by the parents of the bride or groom at their final child's wedding.

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. The evolution of society is mostly a response to the need to safeguard the family and uphold social morals. These rituals are too intricate to be carried out by a greenhorn. Without the guidance of a knowledgeable rabbi, this otherwise lovely celebration could be marred by countless legal complications.

To ye' hei to esek imahem / Kol she-eino yodeia be' tiv gittin ve' kiddushin, to ye' hei / whomever does not know the finer points of the divorce and betrothal procedures should not engage in overseeing them. When it comes to Jewish marriage in Egypt, Maimonides made it clear that only an ordained rabbi may perform the ceremony. The rabbi's participation elevates the wedding to the level of a public ceremony. As part of their historic effort, the Jews codified marriage as a legal contract that lays out in detail the obligations that come with the marital status.

When it comes to actually being married, the rabbi plays zero roles. 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 main significance is as a scholar who can make sure everything is done according to the Jewish law (halakhic) that has been passed down through the generations.

Weddings shouldn't be officiated by cantors who aren't also rabbis (though they perform at marriages.) Although the government may permit them, Jewish law does not. If no rabbi is available for the wedding, it should be rescheduled.

None of the intricate details of Jewish marriage law should be trusted to anyone, no matter how smart or well-intentioned they may be.

The next step may be simple for some couples. They may be very close to a rabbi they knew when they were young or at Hillel (the Jewish student organisation at universities). However, finding a rabbi or cantor to lead their wedding ceremony is a daunting endeavour for many engaged couples who are not formally affiliated with a Jewish organisation. Even if the couple doesn't know anyone in the congregation's rabbinate, parents may suggest they officiate the wedding.

A rabbi is not required to officiate a Jewish wedding, which is the first thing to keep in mind. A cantor, or another learned professional serving the Jewish community, may act as the officiant. More and more couples are inviting friends to perform their ceremonies once those friends have become ordained as Universal Life Ministers. Most states need the officiant to be an ordained minister or priest, so make sure you ask any ministers you're considering if they fit this criterion.

If you're looking for a rabbi, you might want to start by checking out services at other local churches. You can also get in touch with rabbinical colleges to hire a student rabbi, who will be supervised by a professional professor. Students are eager to learn and may even be more accommodating than a rabbi at a crowded temple.

It is important to contact the rabbi you wish to hire as soon as possible to ensure that he or she is available on the date you have chosen. If an interfaith couple has trouble locating a rabbi, they can reach out to organisations like Interfaithfamily.com (Officiation Request Form) or the Rabbinic Center for Research and Counseling.

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] text they recommend. It's crucial that you and your partner start off on the same page regarding the most important problems.

Organizing the Ritual

Jewish wedding customs can surprise even those who were raised in a Jewish household and received a formal Jewish education. For instance, the groom is the sole one who traditionally presents the bride with a wedding ring, a gesture meant to represent the kinyan between them (acquisition).

Some Orthodox rabbis will accept 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 consulting with a rabbi is one way to gain insight into Jewish wedding customs, you may get more out of the experience if you prepare for your discussions with the rabbi by reading up on the topic beforehand.

Selecting a Ketubah

Jewish law has traditionally employed a ketubah to sanction marriage, much like our government gives a marriage licence. The Jewish marriage contract, known as the "ketubah," is signed by witnesses before the ceremony and typically recited aloud. A ketubah was formerly used as a kind of bridal contract, defining a bride's continued rights, such as the right to be provided with food, clothing, 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, uncomfortable with the connotations of the standard ketubah text, opt instead to write their own ketubah with language that speaks to their own values and goals for their marriage. While some couples choose to write their own, others look for preexisting texts that express their ideals.

The ketubah has a long and illustrious history as both a legal document and a work of art. Jewish inventiveness has always been present in ketubot [plural of ketubah]. Couples are not only free to choose the content but also the style of art they would like to have in their ketubah. While some couples choose to purchase a lithograph together, others prefer to commision a work of art.

The ketubah signing party is an important consideration for the couple. In Jewish weddings, a male witness who is not a relative of the couple is required to be a devout follower of Jewish law. Women can testify in court as witnesses before Reform, Reconstructionist, and even some Conservative rabbis, however it is still prefered that the witness be Jewish.

Finding the Right Chuppah

The chuppah is a canopy used in Jewish wedding ceremonies to separate the newlyweds from their guests while still allowing them to share a special moment together. As a metaphor for their new home together, it's described as being "open" like Abraham and Sarah's tent.

Determine what makes a chuppah unique to you as you plan your wedding. Friends and family decorate fabric squares, some of which are adorned in flowers, as gifts for the happy marriage. The chuppah is supported by either freestanding poles or the shoulders of four individuals. Only the closest friends and family of the couple should be chosen to carry the chuppah pole.

Even Things Used in Rituals

Certain elements of a Jewish wedding must be present, and with some planning, you may give them added significance. For instance, kippot (yarmulkes) are typically given out to guests during Jewish weddings. Some couples choose to have their names and wedding date stamped on them, while others choose to have handmade kippot knit for them, while still others choose to paint or design satin or felt kippot to reflect their wedding's aesthetic. Under the huppah, the bride and groom need a kiddush cup, and some modern couples are starting a new custom by each using a family heirloom cup. Lastly, the glass for shattering at the conclusion of the service is an essential part of any Jewish wedding. Modern couples sometimes keep their shattered glassware in hopes of one day crafting a mezuzah or pair of candlesticks, two essential items of Judaica.

Decisions Before the Big Day

One of the best parts about Jewish weddings is the length of the festivities, which allow for more people to participate and more time to celebrate the happy couple. At the beginning of the festivities, the bride and groom (or just the groom in more traditional communities) may be called to the Torah for an aliyah, known as an aufruf. After the couple has received the mi shebeirakh blessing, which prays for God's favour upon the newlyweds, guests throw candy at them as a symbol of the sweetness that will characterise their future life together. After the service, many couples gather for a kiddush lunch. 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 their upcoming wedding day might be acknowledged through these practises. A Jewish wedding is a joyful occasion, but it also serves as a personal Yom Kippur for the couple so that they can begin their marriage with clean hands. Many modern-day couples prefer to modify traditional customs, such as having a light meal before the ceremony to prevent feeling weak.

You and your future spouse should set aside sufficient time to discuss each of these seven phases in detail and to use the wedding preparation process to educate yourselves on Jewish customs and how you hope to build your life together after the chuppah ceremony.

The workshop is geared for interfaith and Jewish couples planning their 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.

As a community, we welcome and encourage interfaith families to learn more about Judaism. Our Rukin Rabbinic Fellowship provides services for couples in cities across the country, and we also provide educational content, connections to welcoming organisations, professionals, and programmes, resources for organisations, clergy, and other programme providers, and training for all of the aforementioned.