;.cR. Shlomo\Weddings\3ming\Appendix B\Kebuba, Bracha, EJ Order
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<R. Shlomo
<Weddings
<3ming
<Appendix B
<TEXT OF KETUBA
<SOME OF THE WEDDING BLESSINGS
<ORDER OF CEREMONY AS GIVEN IN ENCYCLOPEDIA JUDAICA

TEXT OF KETUBAH, IN TRANSLATION

Source:  The Jewish Encyclopedia, p472 of the appropriate volume,which notes:
"The ketubah, like other legal dcuments, was written in Rabbiniclanguagae.  It is given in fulll in Maimonides, "Yad" Yambam, iv.33; and with a few unimportant modifications occasioned as byslips of copyists it reads as follows (for Hebrew text seeBETROTHAL):

"On {day-of-week} the {day-of-month} day of the month {Hebrewmonth} in the year {Hebrew-year} since the creation of the world,the era according to which are accustomed to reckon here in thecity of {city} how {groom} son of {father?-of-groom}  said to thisvirgin {bride} daughter of {mother?-of-bride} `Be thou my wifeaccording to the law of Moses and Israel, and I will work forthee, honor, support, and maintain thee in accordance with thecustom of Jewish husbands who work for their wives, honor,support, and maintain them in truth.  And I will set aside forthee 200 zuz in lieu of thy virginity, which belong to thee(according to the law of Moses), and thy food, clothing, andnecessaries, and live with thee in conjugal relations according touniversal custom.'  And {bride} this virgin consented and becamehis wife.  The dowry that she brought from her father's house, insilver, gold, valuables, dresses, and bedclothes, ammounts to{bride-dowry?} [100 silver pieces], and {groom} the bridegroomconsented to increase this ammount from his own property with thesum of {groom-dowry?}  [100 silver pieces].  And thus said {groom}the bridegroom.  'I take upon myself and my heirs after me theresponsibility of this marriage contract, of the dowry, and of theadditional sum, so that all this shall be paid from the best partof my property, real and personal, that I now possess or mayhereafter acquire.  All my property, even the mantle on myshoulders, shall be mortgaged for the security of this contractand of the dowry and of the additions made thereto.'  {groom} thebridegroom has taken upon himself the responsiblity for all theobligations of this ketubah, as is customary with other ketubotmade for the daughters of Israel in accordance with theinstitution of our sages -- may their memory be for a blessing! It is not to be regarded as an illusory obligation or as a mereform of document.   We have followed the legal formality ofsymbolic delivery ["kinyan"] between {groom} son of {father?-ofgroom} the bridegroom and {bride} daughter of {mother?-of-bride}this virgin, and have employed an instrument legally fit for thepurpose to strengthen all that is stated above, and everything isvalid and established.

{{Signature-groom}} Bridegroom             {{Signature1}}
                                                         Witnesses
                                           {{Signature2}}

			
.P
Notes (sa) re: Ketuba
  
1.  I don't know whether it is the father or the mother who isdesignated as the parent of groom and of bride.
2.  I assume that the variables I have marked {bride-dowry?} and{groom-dowry?} were the cash value of the respective contributionsto marriage-property, and that the JE notation of "[100 silverpieces]" indicates a variable, and is  not (as is the '200 zuz') a'conventional constant' in the ketuba.

JE notes:  "The minimum amount payable under a ketubah was 200 zuz(a zuz = about 15 cents) and 100 zuz for women who were notvirgins at marriage; the priests and the noble familes ofJerusalem doubled these sumes (Ket. 12a).  The amount could beincreased by the husband and mentioned either in the ketubahitself or in a special deed...Besides the item, the ketubahmentioned also the amount of the dowry and the addition theretomade by the husband (the custom at present is to add 100 percentto the ammount of the dowry) ... "
I assume that is why JE uses the expression `[100 silver pieces]'in both cases; but I don't know.

[Comment:  I have seen 15 cents also given as the value of aperutah, so I'd call both figures in question:  we know the theperutah was the smallest coin of its (Talmudic) time; but one mustask what the minimum value of a coin -- material and labour --would be, referenced to staples of life, in those times.  It mightbe that, adjusted for inflation, the "15 cents" of the JE would bearound $5 in 1994 terms, but I'm just guessing.
.p
BLESSINGS RE:  THE RING
l1

2nd ring b'racha:

 ... b'mitzvoto, vitivanu:
concerning forbidden marriages, WHO has disallowed unot us thosethat are betrothed [some add:  'to us'] but has sanctioned unto ussuch as are wedded to us by the rite of the chuppa and the sacredcovenant of wedlock.
  ... mi kadesh:
Israel by the rite of the chuppah and the sacred covenant ofwedlock.
[As translated in the Hertz Siddur, p1011]


Espousal:

Harei at mekuddeshet li be tabba'at zo ke-dat Moshe ve Yisrael.
"Behold, you are consecrated unto me with this ring according tothe law of Moses and Israel."
[Ie, Biblical and rabbinic (halachic) law.
             
.P
ORDER AS GIVEN BY ENCLYCLOPEDIA JUDAICA

The Encyclopedia Judaica describes the order of wedding service asfollows:

l2

I)  KIDDUSHIM (ERUSIN) 

[N.B.:  Historically, this constituted an engagement ceremony, butsince the 12th century was combined with the Weddingceremony.]

Witnesses
Groom gives Ring to bride in presence of witnesses


II) [NISSU'IN]

Ketubah
Kinyan (Groom takes a handkerchief or other object from rabbi (orother officiating officer??) , lifts it, and returns it)
Signing of Ketuba by witnesses & by [in Israel et al.] groom

Groom goes to bride's place
Bedecken [Ashkenazi custom; EJ says it is not Sephardi]
Groom is led to chuppah  (by the 2 fathers, if available;otherwise another man or men can fill that role)
Groom stands under chuppah facing Har ha'Bayit
Bride goes to Chuppah   (by the two mothers, if available,otherwise another women (women))
Bride walks around groom -- 7 circles (tradition; some only once)
	[EJ says this is only an Ashkenazi custom]
Bride stands to right of groom

Blessing over wine recited by rabbi
Marriage blessing recited by rabbi
Father of bridgroom  gives cup to groom, who drinks
Mother of bride gives cup to bride, who drinks
	Variant:  officiant gives cup to groom & bride {necessarilyseperately?}
Marriage blessings

Groom places ring on bride's finger, and then (?) recites marriageformula
[N.B.:  I am not sure if the EJ means that the witnessing of thering occurs at an earlier stage.  I think so.  So nowadays itwould occur here.]
{{ Some break glass here: Breaking of glass [custom, not halacha]

Reading of Ketuba
Sheva brachas
Father of bridgroom  gives cup to groom, who drinks
Mother of bride gives cup to bride, who drinks
{{Others break glass here}}

III.
Yehid (Bride and groom go alone to room)

.p
NOTES ON ORDER AS GIVEN BY ENCLYCLOPEDIA JUDAICA

N.B.:  Note that this differs from the order followed by R. Shlomo

  It is clear that there is some variation in the order of somecomponents of this service, and that the relative place ofothers is fixed.  Some components are halachic requirements,others are custom.  Of customs, one must distinguish between'required customs' and 'optional customs'.    ONe may take asa required custom, anything for which no halachic groundingis given, but for which no exceptions are found among theorthodox.
 
In talmudic times huppah was sufficient for Yehid.
The talmudic huppa evolved from the biblical tent of the groom;the talmudic huppah seems to have been a tent on 4 staves;hence the custom of planting trees at the birth of a child,for the chuppah.
The custom of the groom covering the bride with his tallit is thusreminiscent of the bride coming under the groom's tent, whichin Talmudic times evolved into custom of bride coming underthe chuppah, then a ceremonial tent.  Hence, presumably, thecontemporary custom that at the end of the wedding the brideand groom stand alone under the chuppah, which is then letdown over them. 
.P
