The bridal gown

The Talmud describes how two thousand years ago brides were made up and perfumed as to enhance their beauty.  The Midrash speaks of twenty-four different adornments with which the bride was beautified. These are the twenty-four bridal adornments mentioned in Isaiah (3:18-24). Everything was done to make the bride look as lovely as possible.
There are no special requirements as to the the style of the wedding gown, except modesty. Today the custom is that the color of the wedding gown is white, which represents purity.  Although in some Chasidic circles the brides would marry in light pastel shades.
What should a bride do with her gown after the wedding? 
Some brides rent a gown and others, who can afford it, buy the dress. In this last case it is a very fine custom to make the gown available to brides who cannot afford it. In many communities there is a registry of such bridal gowns, along with their sizes, so that girls who wish to borrow a gown will have ready access to those available.
In our community and in many other communities many brides choose to donate their gowns to institutions in Israel who make them available to poor brides there. Doing this, is a holy deed on the part of the bride. When such plans are made before the wedding, the merit of this action enhances the merit of the wedding itself.
This form of Tzedaqa, considered a category by itself, is known as hakhnasat kalla: helping a needy bride to get married. It is a very special merit for individuals and for a community to assist a bride  (or a groom) with insufficient means, to get married. According to the shulchan ‘arukh (yore de’a 249:15) hakhnasat kalla, takes precedence over all other types of Tzedaqa.


Gold, silver, and stones

 

We explained previously that the general custom today in most Jewish communities is to use a ring for the act of Kiddushin (see here), which will be giving to the bride by the groom.  The general custom is to use a gold ring, since gold is a noble metal, and according to some Rabbis, because gold is a metal associated with the Gan Eden (see Bereshit 2:11), where the first couple lived harmoniously.
In some communities they use a silver ring (Ben Ish Chay), however, Bet Yosef mentions that a silver ring should not be used (Eben haEzer 30). in any case it is important that the true metal out of which the ring is made not be disguised (gold plated, etc). The true value of the ring should be perfectly obvious because the qinyan kiddushin (=the legal procedure of the marriage) is not done with the ring itself but with the monetary value of the ring, and the bride should be able to ascertain the value of the ring at a glance.
For the same reason, it is a long established custom not to to use a ring that has any kind of stone in it. A stone is a blind item whose value is not readily apparent.   Some Rabbis explain that the reason–perhaps, an additional reason, which was mentioned by Keter Shem Tob–for not using a ring with a stone, was so as not to embarrass a poor groom which might not be able to afford a ring with a stone. So every Jewish groom uses a ring which is affordable for everyone else.
It is also customary to use a simple ring without any design, inscriptions or engravings.  An engraving or design can modify the ring value in a way that is not easily ascertainable. In our community although we tell the groom to bring simple ring if involuntarily they bring an engraved ring we still use it normally.
 (Adapted from “Made in Heaven”, by Rabbi Aryeh Kaplan)


HUPA: Why the ring?

As we previously explained, it is an ancient custom to use a ring for the wedding ceremony to do the Kiddushin or consecration of the wife (see here).   According to some authorities (Tosafot) a ring was the normal means of binding a marriage, even in the time of the patriarchs as it could be interpreted from the story of Yehuda and Tamar (Bereshit 38:18).
Today the custom of the wedding ring or band is almost universal. However there are some communities that use a coin rather than a ring for marriage. For example, in some Syrian and Iraqi communities this is the prevalent custom (Ben Ish Chay).  In the times of rabbi Sa’adia Gaon the tradition was to make the kiddushin with the cup over which the wine blessing was said.  In other places, like Georgia (in Eurasia) it was the custom to place the ring in a cup. 
One of the reasons why a ring is used is that a ring is worn all the time, as a permanent reminder of love and commitment.  The rabbis compared the pact between God and Israel as a wedding. Every Jew, when he wears the Tefilin,  winds the straps around his middle finger saying: “ve-erastikh li le’olam…. “., “I (=God) will betroth you for ever” etc.,  symbolizing that in the same way the wedding band represents the permanent union between husband and wife, the Tefilin is a symbol of the constant love and commitment between Israel and God.  
A very original reason brought by Keter Shem Tob for using a ring is that giving a ring symbolizes giving over of authority. Pharaoh transfered his authority to Yosef and so did Achashverosh with Haman and later to Esther: the monarchs were empowering them and giving them authority over their kingdom. Similarly,  “In giving his wife a ring, the husband is symbolically giving her authority over his household and everything else that is his. From that moment on, everything in their lives will be shared”. 
(Rabbi Aryeh Kaplan, “Made in Heaven”). 


CHUPA: The wedding ring

Once the Rabbi who presides the wedding (Mesadder Kiddushin) pronounces the first two blessings (see here), the ceremony of Kiddushin (=consecration) takes place.  The consecration of the bride is done by the means of a qinyan (a legal process) by which the bride and the groom are officially engaged.

This qinyan could be done in a different ways. For example, by the groom giving the bride a document (shetar) that states his intention to betroth her in accordance to Jewish Law. Alternatively, it could be done by the groom giving to the bride anything of a minimal value, not necessarily a ring. However, the custom in our days is that the qinyan Kiddushin is performed by giving a ring–the wedding band–to the bride.
There are different traditions regarding the metal used for the band. In some communities they would require to use only a band made of gold, or silver, etc.  In our community we allow any metal. The ring, however, should be plain without any stones or accessories. This is why grooms would refrain from having any inscriptions on the back of the ring, so its value is clear and visible.
If the ring is lost and could not be found, technically, any other ring or anything of a minimal value could be used by the groom to formalize the act of Kiddushin. Provided the object by which the Kiddushin is performed belongs formally to the groom. This is the reason the Rabbi would make sure that the ring belongs to the groom and, for example, he has not yet given it to the bride, etc.
It is only the groom that gives a ring to the bride. In our community we ask the groom to wear his own ring (if he wishes to do so) before the Chupa begins.
Click here to read: “Mayim Bialik, ‘mikve connoisseur'”
The ‘Big Bang Theory’ star speaks frankly about her frumkeit 
From Times of Israel


Dating and Lashon haRa

 

Lashon haRa, i.e, telling something negative about somebody else, is one of the most serious prohibitions in our Tora and its effects could be devastating. Yet, there are a few instances in which we are allowed or even required to speak up to and reveal certain negative information to prevent someone else’s damage, for example, in the world of business (see here ). 
In the area of Shiddukhim (=dating) Lashon haRa might cause tremendous and long-lasting damage in the emotional and psychological life of the victims. I know many engagements which were tragically broken, because of Lashon haRa; people –friends, relatives–made negative comments about the bride or the groom, innocently or sometimes deliberately, out of jealousy or resentment. 
Still, there might be some ‘negative’  information about the bride and the groom that we know, and we believe it should be known to the other party. Should we disclose that information? 
I will summarize the matter of Lashon haRa and Shiddukhim, with the following two basic rules:
1. If you have first-hand information of a ‘serious/objective’ matter that affects the bride or groom, you can (or sometimes ‘you should’) reveal this information to the potential partner. For example, a major issue in the past, like a previous marriage; a life threatening disease, a serious mental problem, etc.  However, in other ‘subjective’ areas–where you apply your judgment more than your knowledge of certain facts, like ‘compatibility’, character, rumors, etc. you should not interfere. Different personalities might complement each other and make for beautiful marriages.
2. FOR ALL CASES, and before you say one word, PLEASE, always seek the advice of an experienced Rabbi or an expert counselor, to help you assessing if the information you have, it is indeed a ‘serious/objective’ matter which deserves to be disclosed, or if it pertains to your own subjective judgment, and therefore you need to let the bride, the groom and their families, to decide by themselvesif and when they want to reveal it.  A good advisor will also help you decide when and how to reveal the information, as well as verify if this information has been already disclosed, and you did not know about it. 
 
 
READ: “Full disclosure”. Dating advice from Aish.com


Minhaguim of Sheba Berakhot

Today is the 21 of Sivan, 5771

As we have explained last week (see HERE), part of the celebration of the seven days of celebration after the wedding is the recitation of the Sheba Berakhot (seven blessings).

These blessings are recited only when a few conditions are met:

According to the Sephardic custom in Israel (Rabbi O. Yosef)

1.There must be ten adult males present (the chatan is considered one of them)

2.The meal has to take place in the residence of the bride and groom (bet chatanim)

3. There must be at least two new guest (panim chadashot).

When one of these conditions is not met, then if at least three adult male are partaking of the formal meal, they recite just the last berakha (ashe bara…)

The custom in the Mashadi community is the same except that the sheba berakhot are recited, regardless of where the meal is taking place (Rabbi Ben Hayim).

The Ashkenazi custom also allows to recite the sheba berakhot even if the meal does not take place in the residence of the new couple, and even if just one new guest, not two is present (Rabbi Knohl).

When the Sheba Berakhot are recited, the custom is to have two cups of wine: with the first cup, one says Birkat haMazon and at the end of the Sheba Berakhot, he himself says “bore peri hagefen”. With the second cup, they say the other six berakhot. After bore peri hagefen, the wine of the two cups is mixed and given to the bride and the groom (R. O. Yosef)

When only the berakha Asher Bara is recited, the custom is to say first bore peri hagefen and then asher bara.

 

Click HERE to watch “Four Ways to Marry the Wrong Person”



The First Mitzvah of the Torah

The first Mitzvah of the Torah and the first blessing given by God to Adam and Eve, is the commandment to (marry and) have children. Bereshit 1: 28 says: “And God blessed them [Adam and Eve] and God said to them, reproduce and multiply“.
The Rabbis of the Mishna, discussed the Mitvza of having children is considered fulfilled.
Bet-Shamai said that the Mitzvah is fulfilled by having at least two boys: same as Adam and Eve, who at the beginning brought two boys to the world: Cain and Abel.
Bet-Hillel, however, says that the Mitzvah is not considered fulfilled until one has at least a boy and a girl. Because this is how God created human civilization: with one man and one woman. The matter was settled like Bet-Hillel.

There is an additional reason for this opinion: if you read carefully the words of the Torah, a husband and a wife must first “reproduce” themselves, in other words, have a replica of themselves (a man and a woman) leaving in this world the same number and kind of lives that one day will be taken away.
One more thing: although the Mitzvah is fulfilled by having one boy and one girl, the rabbis explained that it is a great merit to have as many children as one can. They deduced this guidance from the second word of God’s commandment: “reproduce and multiply“.”Reproduce” means bringing to the world a replica of yourselves. “Multiply” means “bring into this world more souls than yourselves”.
Of course, this Mitzvah does not depend exclusively on our good will: its uniqueness consists that to fulfill this Mitzvah the spouses need to be granted God’s blessing, as the Pasuk says: the blessing of having children.

 



The Seven Days of Celebration

The week following the wedding is a period dedicated to celebration and marked by specific Laws and customs. These seven days (shib’at yeme hamishte) are meant to making the newlywed couple happy.

The bride and the groom refrain from performing labor during the week following their wedding. This is not the same prohibition as Shabbat or festive days (Yom tob). Rather the couple should avoid activities that will distract them from rejoicing. Nevertheless, there are some exceptions where the couple would be allowed to perform certain works (a time-sensitive business, a public service, etc).

During these days they should wear festive clothing and hold festive meals. It is a very old custom for relatives and friends to prepare the meals for the couple and host them in different locations. In the times of the Talmud the families and friends of the bride and groom would come to celebrate at the new couple’s home (bet chatanim).

The couple is not formally obligated to make from every meal during this week a festive celebration, they are permitted to eat normal, quiet meals as well. Indeed, there is no obligation to hold even one festive meal per day. But when the couple attends a meal which satisfies certain conditions (as we will explain later on) then the Sheba’ Berakhot (the seven blessing of the bride and groom) should be recited at the end of Bircat haMazon (Grace after a meal).

(From: “The marriage covenant” by Rabbi Elyashiv Knohl)

Click HERE to watch:

“Inoculations. Love comes in many guises” an inspiring short film by Charlie Harary.



Guidelines for wedding Ceremony

Setting the date for the wedding

In setting the date for the wedding there are many factors you should be considering: most of them are obviously of a personal nature but some of them are also of a religious nature.

You want to bear in mind the following information before setting the definite time for your wedding:

As for the day, any weekday is fine, although, in the times of the Mishna Wednesday was the favorite day of the week. In our community we are very careful not to allow any wedding on Mosae Shabbat (Saturday night). This is an explicit prohibition in the Shulchan Arukh meant to keep the holiness of Shabbat intact.

As for the dates, there are certain days and periods of time in the Hebrew calendar that is not customary to get married:

Between Pesach and Lag baOmer and during the 3 weeks between 17 of Tamuz and 9 of Av, etc.

In case of doubt, it is always advisable to consult with a Rabbi before setting the final date.

The Ketubah

Ketubah literally means “a document” and it states:

1. The date and place on which the wedding is talking place.

2. The names of the bride and the groom and their fathers.

3. The practical obligations of the husband towards his wife.

4. The details of the marriage’s insurance policy in favor of the bride that every Jewish husband is bound to provide to his wife.

The Ketubah has today also an additional meaning: it is the main document which records your Jewish marriage, a kind of the “Jewish marriage license” that in the future will serve to witness for your children and grandchildren their status and Jewishness, anywhere in the world. To illustrate: when in our community we have a wedding between a member of our community and a member of a different community it is customary to ask from the non member to produce his or her parents Ketubah and or a rabbi’s letter witnessing their Jewishness.

Since the text of the Mashadi Ketubah differs from most other Ketubot, the Ketubah needs to be filled out by a Rabbi who is familiar with the customs and tradit ions of our community, to make sure that the inclusion and writing of the Hebrew, English and Persian names, which demands a great deal of expertise, is correct. A set of the appropriate Mashadi Ketubah would be provided by the Community at no cost. If the couple wishes to have a customize Ketubah they should contact a Sofer (Scribe or artist) who will work with them the desired design. The Sofer usually contacts one of the Rabbis of the community to help provide him the correct text and names. In this section we have included the text of the Mashadi Ketubah. We have also included the names and telephone numbers of two Sofer who are familiar with these works and procedures.

In case the couple chooses a Rabbi from other community to officiate their wedding, a Rabbi from the community should be consulted regarding the text and writing of the Ketuba, according to the Mashadi traditions.

Signing the Ketubah

At the groom’s reception, before the Chupa begins, the ceremony of the Ketubah takes place. The Rabbi reads and explains the Ketubah to the groom and to all the present there. Sometimes the Ketubah is signed under the Chupah but most of the times it is signed at the Ketubah ceremony, after it has been read aloud. The Ketubah has to be signed by two legitimate witnesses. Choosing them is not an easy task. The witnesses, for example, can not be relatives of the groom or the bride or relative among themselves. This includes also some non blood relatives. The officiant Rabbi, therefore, is the ultimate responsible for choosing or authorizing the witnesses, which is the most critical element that affects the Halakhic validity of the Ketubah.

At the Ketubah ceremony the Marriage License is also filled out. After completed, it should be given to the officiant Rabbi and it will be then his responsibility to mail it to the City Clerk. You will receive your Marriage Certificate from them by mail, normally in two or three weeks.

The marriage license

A couple intending to marry in New York State must apply in person for a marriage license to any town or city clerk in the state. The marriage license is the legal permanent record of the marriage. Once the marriage license is issued you have normally 60 days for your wedding Ceremony to take place. At the time of your wedding the officiant Rabbi will fill out the bottom of the document, ensuring the license is completed accurately, in full and signed at the time of marriage. Besides the Rabbi, two witnesses must sign the marriage license as well. There are not Halakhic restrictions for these two witnesses. In our community it is customary to ask the parents of the bride and groom to sign. The couple is responsible for bringing the Marriage License –with its envelope- to the Rabbi before the ceremony starts. Within 5 days after the marriage ceremony, it is the sole responsibility of the Rabbi to submit the marriage registration (normally by mail) to Vital statistics. The Marriage License form becomes the permanent legal record of the marriage event. The information recorded on the registration of your marriage is used to produce Marriage Certificates, when ordered.

To get more information about the procedure for obtaining the Marriage License and a Certificate of the marriage registration in New York State, we suggest you visit the following Website:

http://www.health.state.ny.us/vital_records/married.htm

Selecting the “Mesadder Kidushin”

Another element to take into consideration for your wedding is to select the officiant rabbi that will perform your wedding (the officiant Rabbi is known as the “Mesadder Kidushin”). The Mesadder Kidushin is a Rabbi which is familiar with the traditions and customs of the Mashadi wedding ceremony. The couple should inform the rabbi of their intention to have him as their Mesadder Kidushin (a mailed invitation would not suffice) and they should meet with him  once or twice in order to learn all the details of the wedding ceremony. With the Mesadder Kidushin the couple should arrange or consult all features and technical details of the religious ceremony, and even some of its aesthetics aspects, like songs, etc.

Mikveh

The Mikveh is the ritual bath that allows a Jewish woman to enter into her marriage in a pure state. The woman is showered and all articles such as rings, bandages, hairpins and even nail polish are removed. This is to assure that there is no barrier between the water and all of her body parts. Her ha ir is then combed, and her body checked to be free of loose hair. Then the bride-to-be is dunked in a bath and is blessed after completely coming to an upright position. The blessing is, “Blessed art Thou, Lord our God, King of the universe who has sanctified us with His commandments and commanded us concerning the immersion.” This should be done as close to the date of the wedding as possible.

To prepare the bride for the Mikveh you can call Rabbanit Coty Bitton at 516 3824398 or any other competent Rabbanit. (See also Chatan and Kallah classes)



WEDDING CEREMONY

After the Chatan and Kallah arrive to the Chupa the Rabbi or Cantor sings

מִי אַדיִר עַל הַכֹּל. מִי בָּרוּךְ עַל הַכֹּל. מִי גּדָוֹל עַל הַכֹּל. מִי דּגָוּל

.עַל הַכֹּל. הוּא יבְָרךְֵ אֶת הֶחָתָן ואְֶת הַכּלַּהָ

He who is mighty over all, He who is blessed over all, He who is supreme over all, may He bless the groom and the bride with happiness and joy, peace and prosperity, good health and a long life VENOMAR AMEN!)

(IRUSIN) The Rabbi says the following two Berakhot

:בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלךְֶ הָעוֹלםָ בּוֹראֵ פְּריִ הַגּפֶָן

בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלךְֶ הָעוֹלםָ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וצְִוּנָוּ
עַל הָעֲריָוֹת. ואְָסַר לנָוּ אֶת הָאֲרוּסוֹת, והְִתִּיר לנָוּ אֶת הַנּשְֹוּאוֹת
לנָוּ, עַל ידְיֵ חפֻּהָ וקְִדּוּשִׁין. בּרָוּךְ אַתָּה ייְ,ָ מְקַדּשֵׁ עַמּוֹ ישְִרֹאֵָל עַל
:ידְיֵ חֻפָּה וקְִדּוּשִׁין

The Rabbi gives the cup of wine to the groom and then the bride’s mother gives it to the bride.

The groom appoints the two witnesses, to the exclusion of any there witnesses, saying to them ATEM TIHIYU EDAI, “You be my witnesses”.

( KIDDUSHIN ) The Rabbi gives the groom the ring and instructs him to look at his bride and repeat after him the following words

:הֲריֵ אַתְּ מְקדֻּשֶֶׁת ליִ, בְּטַבַּעַת זוּ, כּדְתַ משֶׁה ויְשְִֹראֵָל

HARE AT MEKUDESHET LI BETABAAT ZU KEDAT MOSHE VEISRAEL

(Behold, you are consecrated to me with this ring, according to the Law of Moses and Israel)

The groom then places the ring in the bride’s index finger.

Then he says the blessing Shehecheyanu and wears a new Talit.

BARUCH ATA ADO-NAY ELO-HENU MELEKH HAOLAM SHEHECHEYANU VEKIYEMANU VEHIGIANU LAZEMAN HAZEH.

( KETUBAH ) The Rabbi reads the Ketubah

After the Ketubah is read the Rabbi gives it to the Chatan and instructs him to hand it to his wife saying to her:

KABLI ET KETUBATEEKH

The Rabbi says a few words of blessing to the Chatan and Kallah

The Rabbi instructs the Chatan to cover himself and his wife under his Talit. Friends are invited to hold the Talit over their heads as well.

The SHEVA BERACHOT are recited by the Rabbis or by the guests.

:בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלךְֶ הָעוֹלםָ. בּוֹראֵ פְּריִ הַגּפֶָן
:בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלךְֶ הָעוֹלםָ. שֶׁהַכֹּל בָּראָ לכִבְוֹדוֹ
בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלךְֶ הָעוֹלםָ. יוֹצֵר הָאָדםָ:
.בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלךְֶ הָעוֹלםָ. אֲשֶׁר יצַָר אֶת הָאָדםָ בּצְַלמְוֹ
בְּצֶלםֶ דְּמוּת תַּבְניִתוֹ. והְִתְקִין לוֹ מִמֶּנּוּ בִּניְןַ עֲדיֵ עַד. בָּרוּךְ אַתָּה
:ייְ יוֹצֵר הָאָדםָ
שֹוֹשֹ תָּשִֹישֹ ותְָגלֵ הָעֲקָרהָ. בְּקִבּוּץ בָּניֶהָ לתְוֹכהָּ בְּשִֹמְחָה. בָּרוּךְ
:אַתָּה ייְ מְשַֹמֵּחַ צִיּוֹן בְּבָניֶהָ
.שַֹמֵּחַ תְּשַֹמַּח רֵעִים הָאֲהוּבִים. כְּשַֹמֵּחֲךָ יצְִירךְָ בְּגןַ עֵדֶן מִקֶּדֶם
:בָּרוּךְ אַתָּה ייְ מְשַֹמֵּחַ חָתָן וכְלַּהָ
.בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם. אֲשֶׁר בָּרָא שָֹשֹוֹן ושְִֹמְחָה
חָתָן וכְלַּהָ. גּיִלהָ רנִּהָ. דּיִצָה וחְֶדְוהָ. אַהֲבָה ואְַחֲוהָ. ושְָׁלוֹם
.ורְעֵוּת. מְהֵרהָ ייְ אֱלֹהֵינוּ ישִָּׁמַע בְּעָריֵ יהְוּדהָ וּבְחוּצוֹת ירְוּשָׁליָםִ

קוֹל שָֹשֹוֹן וקְוֹל שִֹמְחָה. קוֹל חָתָן וקְוֹל כּלַּהָ. קוֹל מִצְהֲלוֹת
חֲתָניִם מֵחֻפָּתָם וּנעְָריִם מִמִּשְׁתֵּה נגְיִנתָָם. בָּרוּךְ אַתָּה ייְ מְשַֹמֵּחַ
:חָתָן עִם הַכּלַּהָ

The grooms drinks from the wine and gives his wife to drink from the same cup.

The Rabbi pronounces Birkat Cohanim (the priestly blessing). The couple remains covered under the Talit.

וַיְדַבֵּר ה’ אֶל מֹשֶׁה לֵּאמֹר: דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו לֵאמֹר: כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל אָמוֹר לָהֶם:

יְבָרֶכְךָ ה’ וְיִשְׁמְרֶךָ.

יָאֵר ה’ פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ.

יִשָּׂא ה’ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם. וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל, וַאֲנִי אֲבָרֲכֵם

IM ESHKACHEKH YERUSHALAIM

A glass cup is placed under the Chatan’s foot. The Rabbi instructs the Chatan to say the following words, in remembrance of Yerushalaim, before breaking the cup.

אִם אֶשְׁכּחֵָךְ ירְוּשָׁליָםִ תִּשְׁכּחַ ימְִיניִ: תִּדְבַּק לְשׁוֹניִ לְחִכּיִ אִם לֹא
:לֹא אַעֲלהֶ אֶת ירְוּשָׁליָםִ עַל רֹאשׁ שִׂמְחָתִי

IM ESHKACHECH YERUSHALAIM TISHKACH YEMINI.

TIDBAK LESHONI LECHIKI IM LO EZKEREKHI .

IM LO AALE ET YERUSHALAIM AL ROSH SIMCHATI

. (If I ever forget You, Yerushalaim, let my right hand wither, If I don’t keep Yerushalaim in my memory, at my happiest hour)

The Chatan breaks the glass.

MAZAL TOV!