Plan on attending your cousin’s Bar Mitzvah party next week? Or your neighbor’s daughter’s wedding next month? As an increasing number of semachot are catered at non-kosher hotels, it is important for the kosher consumer to be aware of what takes place in hotel kitchens. Indeed, oftentimes guests enjoy a lavish smorgasbord (replete with roast rack of lamb and endive and radicchio salad) at a catered hotel affair but have little idea of what, from a kashrut perspective, goes on behind the scenes.

It is important to keep in mind that as a guest at a kosher affair you should never hesitate to question the mashgiach. It is your right to know the standards of the kashrut organization and to feel confident that the mashgiach is doing everything necessary to adhere to the highest kashrut standards.

To better understand the world of kosher catering, let’s take a look at a fictitious evening wedding held at the Sharriot Hotel in New York City.

6 AM: Two mashgichim enter the hotel kitchen to begin preparations. Depending on the size of the event, sometimes as many as three or four mashgichim are needed.

Read more here: OU Kosher

Ketubah, although essentially a legal document (and legal papers rarely find themselves a source for artistic inspiration), has been an important outlet for artistic expression for hundreds of years. Before we explore contemporary Ketubah artists, let me post here a few examples of Ketubahs of yesterday. There are a few Ketubah collections on the web; here are just a few excerpts from these that caught our attention:

These are from the New York Public Library collection:

(To see more from this collection of rare, antique ketubahs, click here: NYPL Digital Library)

1881, Isfahan, Iran

Reggio Emilia, 1770

Reggio Emilia, 1774

Nizza Monferrato, 1782

Another Digital collection can be found at the Jewish National and University Library; here are a few excerpts:

Bayonne, France, 1695

Salonika, Greece, 1883

Rome, Italy, 1638

Amsterdam, Netherlands, 1661 (this printed ketubah appears in many weddings of the time.)

Reposted from Revach.net:

The fast of Shiva Asar B’Tammuz (17th of Tammuz), which begins the mourning period known as the Three Weeks’, does not commence until the morning. Does that mean that the night before is not part of the Taanis and the halachos of the three weeks don’t start until the morning, or does the three weeks start as soon as it becomes night on 17 Tammuz but the actual not eating only begins in the morning?

Rav Moshe Feinstein in Igros Moshe (OC 1:168) says that it is a Machlokes Rishonim. Rav Moshe brings proof from the gemara that the taanis only starts in the morning but he says because of his proof we cannot pasken between the opinions of the rishonim. Nevertheless, says Rav Moshe, these issurim of shaving, weddings, and the halachos of the three weeks are not Din but rather Minhagim of Aveilus during a bad period for Am Yisroel, therefore we can be more lenient. Additionally he suggests that maybe even the Rishonim who hold the Taanis starts at night would agree that these things only become forbidden in the morning when the actual fasting begins.

Therefore Rav Moshe says that in a Makom Tzorech – circumstances that call for a wedding to be held on the eve of the 17th – it is permissible to treat the night of Shiva Asar B’Tammuz as if the three weeks have not started.

The Mitzvah To Light in Ones Home

The place where a person lights the Chanukah candles is just as important, even more important, than the time when he or she lights. The halacha requires that the Menorah is kindled in one’s place of residence. (Even though, the menorahs are lit in public places such as shuls, one does not fulfill his mitzvah of Chanukka candles with this lighting.) Temporary residence is also considered one’s residence for the purpose of lighting the candles; i.e. the place where a person sleeps that night is the place where he or she should light the menorah.

Where Should the Choson and Kallah light the Menorah?

If the Chosson and Kallah plan to leave their parents’ house (or their place of residence the previous night) only after Shkiyah (sunset), which is not quite uncommon in December when the sun sets around 4:30 –  they should light the candles before they set out for the wedding hall. The reason for this is that the mitzvah of the Chanukah candles begins after sunset, and since at that time the choson and kallah find themselves in a place that is still considered their ‘current’ residence, they should light the menorah there. The couple’s new place of residence (wherever they will be going to after the wedding – their own apartment or hotel) is still considered to be ‘in the future’, regardless how long they’ve been paying rent for the place.

If the Choson and Kallah leave for the hall before Shkiyah, and thus are unable to light at their parents’ house, they should light in their residence (hotel, apartment, …whatever) after the wedding. (If the wedding reception is in the same hotel where the couple is staying, they should (if they could) try to sneak out to their room to light there at the proper time).

Eating Before Lighting

It is halachically improper to sit down to major festivities before fulfilling the mitzvah of lighting. If the couple will be lighting their menorah after the wedding they should appoint a shomer – someone (or even something such as an alarm) to remind them to light – preferably before midnight, or before sunrise (alos hashachar) – the latest.

The Guests

Similar guidelines apply to guests attending a Chanukkah wedding. If  a  person attending a wedding leaves his or her house after Shkiyah, he or she should light there and then. If they are leaving before Shkiyah, they should light when they return. They should also set up a way (a shomer or an alarm) through which they will be reminded to light upon their return before the night is up.

The above overview has been written based upon ‘The Selected Halachos  of Chanukah’ – a preview printing of a work-in-progress – by Rabbi Dovid Ribiat.

(http://torahonline.weebly.com)

Imagine the world before creation… the Spirit of G-d hovered over the face of the waters. A topsy-turvy world flooded with water, the source of life. G-d brings light into the world… and darkness. He separates the waters and the dry land is seen. It is here where creation takes places. Life comes into the world. Even the dry earth is filled with a sense of life – or else it would be non-existent. The plants grow, the animals move, and man speaks.

None will survive without the waters, the very essence of all creation. Inside those waters rest a stillness, a purity of G-dliness. Without these waters, life ends. But the waters have been separated, and it seems we mostly associate them with the fluid that enters our body – that it is only here where life exists. Yet, in truth, we look upon that same fluid as the very element to bring comfort to ourselves, whether it be through taking a bath, a shower, a swim in the pool or in the sea itself.

Not for nothing do these waters bring life to the soul inside the body – and to the body itself as it becomes refreshed and rejuvenated through being in contact with them. It is from them that all life began.

And G-d separated these waters into four main channels – and a river flowed out from Eden. That place of absolute purity, of absolute goodness and kindness, that place of heaven on earth. And through these waters, the rest of the world has some contact with the original waters originating in Eden itself.

When those waters gather of their own accord without any human intervention, into a specific sized vessel inside the ground itself, they become known as a Mikvah – a place used for the “purification” of every married Jewish woman once a month. She enters these waters after experiencing a “loss” of life some 12 days before. It is by no means a physical purity which she seeks, nor did she do anything consciously wrong to need these holy waters. Through the mystical process related directly to the concept of conception, and having lost the opportunity (often by no choice of her own) of conceiving a child, a spiritual “impurity” rests upon her. She must remove this through re-entering the womb of life itself. She enters the waters in the ground, covering her naked body completely – not even one hair of her head remains above the water, and then renews herself (through the mystical process of the Mikvah) as a baby leaving the womb filled with water around it. But more, she unites with the original water that lies in the Garden of Eden itself.

It is not something to be taken lightly, for every Jewish woman must spend much time and money in being able to fulfill this Mitzvah – this commandment. It is a most precious one, that ultimately brings into the world holy Jewish souls. Souls that will enter bodies – to bring goodness and kindness to this world.

One of the core Mitzvot that is pivotal to a holy Jewish life is the Mitzvah of family purity. Through it, the husband and wife renew their relationship, turning it into one of holiness. A relationship that echoes the original feelings experienced at that time of marriage. Through it, peace is maintained between husband and wife. In addition, each has the opportunity to spend time “away” from each other, allowing each person to be themselves without feeling the need for an attachment that can overwhelm one at times. It is through the waters of the Mikvah – and the observance of the laws of Family Purity – that the blessings of peace and happiness are brought into the marriage. This is just the beginning, because in addition to this, holy Jewish children enter this world bringing further happiness to everyone.

Yet the strains of daily life, the stresses of constant financial independence, take their toll on many, and as a result, many women are unable to pay the fees necessary to enter the Mikvah. While many criticize the administrators of the Mikvah for not simply allowing all to immerse for free, there is a real charge involved in building a Mikvah, maintaining it, and paying all those who do such a unique and wonderful job of allowing Jewish women to fulfil this Mitzvah in the most Kosher possible way. In fact, the building of a Mikvah can amount to something just short of a million dollars… and the maintenance, tens of thousands of dollars each month!

The amount charged to women is negligible, yet there are unfortunately hundreds (and more) women in Israel who simply cannot afford this amount. Many have missed or delayed regular immersion due to embarrassment of being unable to pay. Others have literally left their town of residence in order to find a new Mikvah where they could once again try their luck for a few months without paying. Yet others have accumulated hundreds of dollars of debt, having immersed without paying, at the allowance of the Mikvah administrators. The costs, however have all been kept, tallied and recorded. These costs must be paid by someone! If the Mikvah is to continue its crucial job of ensuring family purity – money must come from somewhere to pay these costs.

Our project “Purity with Dignity” meets this need.  The ripple effects of assisting those women who have been unable to pay have been many. Costs have been covered. Shalom Bayis – peace between husband and wife has been restored. Mikvah-ladies have felt relief from the difficult task of asking for admission money.

These are just some of the obvious benefits that our project has provided to so many already. We can be certain that our taking the care to provide for another family in need, will assure us blessing from Above for the same things that we ourselves need blessing in. A peaceful home is the most basic blessing each of us needs. It is the start of life, the basis of life, and assures the continuance of the Jewish people as a whole.

For more information about the “Purity with Dignity” project, visit www.torahonline.weebly.com/mikvah-project.html

The Jewish wedding contains many fascinating and meaningful rituals, symbolic gestures that not only consecrate the new couple’s marriage but bring out the inner beauty of that uniquely human institution. A marriage is a foundation to the Jewish family – the rock and the staple of Jewish continuity.

Other articles on the website may go into depth and detail of the wedding ceremony; here we wanted to describe briefly the layout of a traditional Jewish wedding.

Yom Kippur

According to the Talmud, only the man and the woman united compose a complete human being. As these two parts unite and enter a new stratum of their existence, some of the old gets erased. The Talmud says that when a person gets married his sins are corked. (Yevamos 63b) Thus the day of ones wedding is also a personal Yom Kippur.

As on Yom Kippur, both the chosson and kallah fast. In this case, from dawn until after the completion of the marriage ceremony; although some fast only half a day so as not to be too weak for the wedding. And at the ceremony, the chosson wears a kittel, the traditional white robe worn on Yom Kippur.

Kabbolas Panim

It is customary for the chosson and kallah not to see each other for the week preceding the wedding. Separate receptions, called Kabbolas Panim, are held just prior to the wedding ceremony.

The chosson’s reception is also called the Tisch (Yiddish for table). The signing of the Tannaim and the Kesubah take place at the Tisch.

Badeken

Next comes the badeken, the veiling of the kallah by the chosson. The chosson, accompanied by family and friends, proceeds to the kallah’s reception room and places the veil over her face. A tender ceremony that perhaps dates back to the Talmudic period, the Bedeken serves as the first of many actions by which the groom signals his commitment to clothe and protect his wife. It is reminiscent of Rebecca covering her face before marrying Isaac. According to some opinions the Badeken may even be considered as Chuppah. (Chuppah means covering)

Chuppah

The Jewish wedding ceremony takes place under the chuppah (canopy), a symbol of the home to be built and shared by the couple. Although the chuppah itself belongs to the second part of the wedding ceremony known as Nissuin, presently the entire wedding ceremony is conducted under it. The chuppah is open on all sides, just as Abraham and Sarah had their tent open all sides to welcome friends and relatives in unconditional hospitality.

The chuppah is usually held outside, under the stars, as a sign of the blessing given by G-d to the patriarch Abraham that his children shall be as the stars of the heavens.

The chosson and kallah traditionally don’t wear jewelry under the chuppah (marriage canopy). Their mutual commitment to one another is based on who they are as people not on their respective material possessions.

The chosson, and then the kallah, are usually escorted to the chuppah by their respective sets of parents.

Under the chuppah, the kallah circles the chosson seven times. Just as the world was created in seven days, the kallah is figuratively building the walls of the couple’s new home. The number seven also symbolizes the wholeness and completeness that they cannot attain separately.

The kallah then settles at her chosson’s right-hand side.

Kiddushin

The marriage ceremony consists of two parts: Kiddushin and Nissuin. Two cups of wine are used in the wedding ceremony. The first cup accompanies the betrothal blessing, after which the couple drinks from the cup.

The chosson now takes the wedding ring in his hand, and in clear view of two witnesses, he declares to his wife: Behold, you are betrothed unto me with this ring according to the laws of Moses and Israel, and then places the ring on the forefinger of his bride’s right hand. Kiddushin is complete, and according to Jewish law, this is the central moment of the Jewish wedding ceremony, and the couple is now fully married at this point.

Kesubah – Marriage Contract

The Kesubah (marriage contract) is read in the original Aramaic in order to separate the two parts of the wedding ceremony. In marriage, the chosson accepts upon himself certain marital responsibilities which are detailed in the Kesubah. His principal obligations are to provide food, shelter and clothing for his wife, and to be attentive to her emotional needs. The protection of the rights of a Jewish wife is so important that the marriage may not be solemnized until the contract has been completed and handed to the bride.

The document is signed by two witnesses, and has the standing of a legally binding agreement. The Kesubah is the property of the kallah and she must have access to it throughout their marriage. It is often written amidst beautiful artwork, to be framed and displayed in the home.

The Seven Blessings

The Seven Blessings (Sheva Brachos) are now recited over the second cup of wine. These blessings carry the theme of joy and love, and the hope for ultimate redemption of the Jewish nation which is often compared to a bride.

These blessings are recited by the rabbi or other people that the families wish to honor.

At the conclusion of the seven blessings, the chosson and kallah again drink some of the wine.

Breaking of the glass

A glass is now placed on the floor, and the chosson shatters it with his foot. This act serves as an expression of sadness at the destruction of the Temple in Jerusalem, and connects the couple with the spiritual and national destiny of the Jewish people. A Jew, even at the moment of greatest rejoicing, should be mindful of the Psalmist’s injunction to set Jerusalem above my highest joy.

Shouts of Mazel Tov fill the ballroom the moment the glass is broken, and the chosson and kallah are then given an enthusiastic reception from the guests as they leave the chuppah together and head toward the Yichud room, their temporary private chamber.

Yichud

The couple is escorted to a private room and left alone for the first time. These moments of seclusion complete the marriage ceremony, and two witnesses will remain near the door of the couples’ room.

Since the couple has been fasting since the morning, at this point they break their fast.

The Festive Meal (Seudah)

It is a mitzvah for guests to bring simchah (joy) to the chosson and the kallah on their wedding day.

After the meal, Birkas Hamazon ( Grace After Meals ) is recited, and the Sheva Brachos are repeated.

During the week following the wedding, it is customary for friends and relatives to host festive meals in honor of the chosson and kallah. This is called the week of Sheva Brachos, because of the blessings said at the conclusion of each of these festive meals. Two new guests must be present at these meals for the blessings to be recited.

Now the Jewish wedding is truly complete; a Jewish marriage is now in progress.

History

The word chuppah originally appears in the Hebrew Bible (Joel 2:16; Psalms 19:6). The chuppah represents a Jewish home symbolized by the cloth canopy and the four poles. Just as a chuppah is open on all four sides, so was the tent of Abraham open for hospitality. Thus, the chuppah represents hospitality to one’s guests. This “home” is also initially devoid of furniture as a reminder that the basis of a Jewish home is the people within it, not the possessions.

Historically, in Talmudic times, Jewish weddings in the past comprised two separate parts. The first of which was the betrothal ceremony. The second part was the actual wedding ceremony. These two ceremonies usually took place about a year apart. The bride lived with her parents until the actual marriage ceremony, which would take place in a room or tent that the groom had set up for her. Later in history, the two ceremonies were combined and the marriage ceremony started to be performed publicly. At this new ceremony, the chuppah, or the portable marriage canopy, was included as a symbol of the chamber within which marriages originally took place.

Symbolism

In a spiritual sense, the covering of the chuppah represents the presence of God over the covenant of marriage. As a man’s kipa (skull cap) served as a reminder of the Creator above all, (also a symbol of separation from G-d), so the chuppah was erected to signify that the ceremony and institution of marriage has divine origins.

Before going under the chuppah the groom covers the bride’s face with a veil. The origin of this tradition is in the dispute of what exactly is the chuppah. There are opinions that the chuppah means covering the bride’s face, and that by this covering the couple is getting married. This opinion is based on the Verse: “[T]hen she took her veil and covered herself.” (Genesis, 24, 65) in which Rebekah meets Isaac. Some are strict to make sure that the witnesses will see the covering, for them to actually be considered as witnessing the marriage.

From: http://en.wikipedia.org/