BERIT MILA: The steps of circumcision (Part 1)

The procedure of circumcision:

1. Sterilization: Although the public nature of the ceremony makes complete sterility virtually impossible, the Mohel (ritual circumcision surgeon) does everything in his power to maintain his hands, his instruments and the place of the Berit Mila as clean and sterilized as possible (see here for new recommended standards, by Rabbi Avi Billet)

2. The Magen: The Mohel then places a Magen (shield) on the organ, separating the foreskin from the genital, and protecting the later from the surgical blade. Then the Mohel pronounces the blessing and removes the foreskin with the blade.

Some Mohalim use a clamp, a device which closes on the organ exerting much pressure on it, to attain a virtually bloodless circumcision. The usage of a clamp (Gomco clamp, Mogen Clamp) is medically controversial (see here the FDA recommendations) and is traditionally not accepted in our community.

Other Mohalim do not use any kind of Magen and keep the separation between the organ and the foreskin by hand.

In practice, virtually all orthodox Mohalim use the traditional Magen

3. Peri’ah: The next step is called peri’ah, which means ‘uncovering’. It consist of the removal of the inner preputial membrane (epithelium). The Berit Mila is considered done only when this membrane is removed, or permanently peeled back, to uncover the glans. This procedure is done by hand and it is one of the most difficult parts of the performances of the circumcision. Sometimes if this epithelium was not be fully removed by hand, it is necessary to severe the extra skin (tsitisn) by instruments. An expert Mohel recognizes when these extra strips of skin should be removed (me’akebin) and when not.

to be continued…

BERIT MILA: Choosing the right Mohel

Today is the 23 of Tamuz, 5771

In the following lines, I present some guidelines to help the parents realize what is important to check at the time they are choosing the Mohel (‘circumcision surgeon’).

The two basic elements to bear in mind when choosing a Mohel are: A. The expertise of the Mohel. B.

The personality and religious character of the Mohel (“adam tob vetzadiq”)

The Mohel should be experienced and trained in the performance of the Berit Mila. The Mohel is required to study Jewish law, and be sensitive to the traditions of the community where he performs the Berit Milah.

He should also be trained in the medical aspects of circumcisions.

1. Together with the family doctor, he has to evaluate the infant’s health to decide if it is safe to perform the Berit Mila.

2. He needs to know the basic of sterilization and hygiene required at the time of the circumcision. (I will have B’H a special section on Metziza)

3. He needs to be an expert not only in removing the foreskin but also the tissue around it (peri’a). This procedure is not done with instruments but by hand.

4. He needs to know how to disinfect and cover the wound, so it heals fast and well.

5. The Mohel is expected to provide post-procedural care, which is often done in conjunction with the family doctor.

6. The Mohel is supposed to have basic training in first aid, in case, God forbid, anything goes wrong.

Most Mohalim today are affiliated with local hospitals and/or certified by Berit Mila Boards, where they have got the basic training in circumcision performance, surgery and first aid. Many Mohalim will post this information in their web sites or cards.

Berit Milah Ceremony

While the father is holding the baby, he says:

שָׂשׂ אָנֹכִי עַל אִמְרָתֶךָ, כְּמוֹצֵא שָׁלָל רָב: זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה. לֵב נִשְׁבָּר וְנִדְכֶּה, אֱלֹהִים לֹא תִבְזֶה: הֵטִיבָה בִרְצוֹנְךָ אֶת צִיּוֹן, תִּבְנֶה חוֹמוֹת יְרוּשָׁלָיִם: אָז תַּחְפּוֹץ זִבְחֵי צֶדֶק עוֹלָה וְכָלִיל, אָז יַעֲלוּ עַל מִזְבַּחֲךָ פָרִים:—אַשְׁרֵי תִּבְחַר וּתְקָרֵב יִשְׁכֹּן .חֲצֵרֶיךָ

The Congregation responds

נִשְׂבְּעָה בְּטוּב בֵּיתֶךָ, קְדֹשׁ הֵיכָלֶךָ

The father says:

אִם אֶשְׁכָּחֵךְ יְרוּשָׁלַיִם תִּשְׁכַּח יְמִינִי: תִּדְבַּק לְשוֹנִי לְחִכִּי אִם לֹא אֶזְכְּרֵכִי: אִם לֹא אַעֲלֶה אֶת יְרוּשָלַים עַל רֹאש שִׂמְחָתִי

(בארץ ישראל מוסיפים פסוקים אלו)

שְׁמַע יִשְׂרָאֵל יְיָ אֱלֹהֵינוּ יְיָ אֶחָד

יְיָ מֶלֶךְ יְיָ מָלָךְ יְיָ יִמְלוֹךְ לְעוֹלָם וָעֶד

אָנָא יְיָ הוֹשִׁיעָה נָא אָנָא יְיָ הוֹשִׁיעָה נָא

אָנָא יְיָ הַצְלִיחָה נָא אָנָא יְיָ הַצְלִיחָה נָא

The father or whoever he honors for this matter, places the baby on the Chair of Elyahu haNabi and the Rabbi says:

זֶה הַכִּסֵּא שֶׁל אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב, מלאך הברית

Then the father takes the baby back and he appoints the Mohel as his proxy to circumcise his son. The father says to the Mohel:

“Be my SHALIACH (agent, proxy) to circumcise my son”

“הריני ממנה אותך להיות שלוחי למול את בני”

Before the Mohel starts the Milah th e father says the following Berakha:

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָּׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַכְנִיסוֹ בִּבְרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ

The Rabbi and congregant answe:

כְּשֵׁם שֶׁנִּכְנַס לַבְּרִית, כֵּן יִכָּנֵס לְתוֹרָה וּלְחֻפָּה וּלְמַעֲשִׂים טוֹבִים

The Mohel says the following Berakha:

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָּׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַמִּילָה

The father says the Berakha Shehecheyanu:

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִיעָנוּ לַזְּמַן הַזֶּה

The Rabbi or one of the guests holds a cup of wine and says the following Berakhot:

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדֵּשׁ יְדִיד מִבֶּטֶן, וְחֹק בִּשְׁאֵרוֹ שָׂם, וְצֶאֱצָאָיו חָתַם בְּאוֹת בְּרִית קֹדֶשׁ. עַל כֵּן בִּשְׂכַר זֹאת, אֵל חַי חֶלְקֵנוּ צוּרֵנוּ צִוָּה לְהַצִּיל יְדִידוּת זֶרַע קֹדֶשׁ שְׁאֵרֵנוּ מִשַּׁחַת, לְמַעַן בְּרִיתוֹ אֲשֶׁר שָׂם בִּבְשָׂרֵנוּ. בָּרוּךְ אַתָּה יְיָ, כּוֹרֵת הַבְּרִית

The Rabbi or the Mohel names and blesses the baby:

אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, קַיֵּם אֶת הַיֶּלֶד הַזֶּה לְאָבִיו וּלְאִמּוֹ, וְיִקָּרֵא שְׁמוֹ בְּיִשְׂרָאֵל (פלוני) יִשְׂמַח הָאִיש בְּיוֹצֵא חֲלָצָיו, וְתָגֵל הָאִשָׁה בִּפְרִי בִטְנָהּ, כָּאָמוּר: יִשְׂמַח אָבִיךָ וְאִמֶּךָ. וְתָגֵל יוֹלַדְתֶּךָ: וְנֶאֱמָר: וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ, (המוהל מטעים פעמיים, מעט מאצבעו לתינוק, כשאומר פסוק זה) וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי: וְנֶאֱמַר: זָכַר לְעוֹלָם בְּרִיתוֹ, דָבָר צִוָּה לְאֶלֶף דּוֹר: אֲשֶׁר כָּרַת אֶת אַבְרָהָם וּשְׁבוּעָתוֹ לְיִשְׂחָק: וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק, לְיִשְׂרָאֵל בְּרִית עוֹלָם: הוֹדוּ לַיְיָ כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ

(פלוני) זֶה הַקָּטָן הַשֵׁם יְגַדְּלֵהוּ, כְּשֵׁם שֶׁנִּכְנַס לַבְּרִית, כֵּן יִכָּנֵס לַתּוֹרָה וְלַמִצְוֹת וְלַחֻפָּה וּלְמַעֲשִׂים טוֹבִים. וִיקַיֵּם בּוֹ מִקְרָא שֶׁכָּתוּב יְשִׂימְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶׁה. וְכֵן יְהִי רָצוֹן וְנֹאמַר אָמֵן

שִׁיר הַמַּעֲלוֹת אַשְׁרֵי כָּל יְרֵא יְיָ הַהוֹלֵךְ בִּדְרָכָיו: יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ אֶשְׁתְּךָ כְּגֶפֶן פּוֹרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ בָּנֶיךָ כִּשְׁתִילֵי זֵתִים סָבִיב לְשׁוּלְחָנְךָ: הִנֵה כִי כֵן יְבוֹרַך גָבֶר יְרֵא יְיָ: יְבָרֶכְךָ יְיָ מִצִּיוֹן וּרְאֵה בְּטוּב יְרוּשָׁלַיִם כֹּל יְמֵי חַיֶּיךָ: וּרְאֵה בָנִים לְבָנֶיךָ שָׁלוֹם עַל יִשׂרָאֵל

Kadish Yehe Shelama Rabbah.

BERIT MILA: Should the father himself perfom the circumcision?

18 of Sivan, 5771

In the Torah says that Abraham circumcised his son Isaac. Accordingly, the performance of the circumcision is incumbent directly upon the father.

The Sephardic tradition is that when the father performs the circumcision by himself, a different berakha is said. Normally the Mohel (circumcision surgeon) says: ‘al hamila “…that You commanded us the performance of the circumcision…”. But when the father himself circumcises his son he should say: “that You commanded us to circumcise one’s son”.

The question is: since it is a greater merit for the father to perform the Berit, should the father himself be encouraged to circumcise his son?

Some modern Rabbis discourage the father from doing the circumcision (see Penine Halakha, Mishpacha, 3, pg. 166) especially since there have been some cases where, God forbids, tragedies have occurred because of that. Rabbi Melamed also says that “rob gedole Israel”, most prominent rabbis had always preferred to let the Mohel to perform the Berit. After all, the Berit Mila is a delicate procedure, for which one should not take risks (chashash sakana).

“The task of the mohel is not taken lightly. The mohel is required to study Jewish law, be familiar with the ancient traditions included in the circumcision ceremony, and must have expertise in the surgical process. For that, he undergoes intense training, learning the latest hygienic and medical techniques needed for the circumcision. He also receives instruction for evaluating the infant’s health prior to the circumcision, and for providing post-procedural care”.

The general custom, then, is that the father formally appoints an expert Mohel to circumcise his son.

The exception, of course, is when the father himself is a Mohel or a doctor.

Will your cell phone kill you?

Click HERE to read: “A Jewish approach to risk evaluation”, by Daniel Eisenberg, M.D.

BERIT MILA: Sephardic Customs and traditions

There are many traditions and customs practiced in our community and in most Sephardic communities at the time of the Berit Milah.

Among them:

The father of the baby and the Sandak (the person honored to hold the baby as, the Mohel performs the circumcision), both wear a Talit for the ceremony.

After the Berit, all guests are welcome to come to the Sandak and receive a personal blessing from him. The Sandak should prepare himself for this special moment, bearing the merit and responsibly involved in blessing properly each individual.

The family of the baby brings red apples and distributes them among the male guests, after the Berit.

Some families in our community have the custom to do the Berit Itzchak, the night before the Berit Mila. This ceremony takes place after Arbit. In preparation for the Berit Mila the attendees read some texts from the Torah, the Talmud and excerpts from the Zohar. These texts refer to the importance of the Berit Milah, beginning of course, with Abraham Abinu. At the end of the ceremony, the attendees bless the baby and wish him and his family HaShem’s blessings.

In some Ashkenazi communities, the night before the circumcision, young children come to the home of the newborn baby and recite Torah verses. This ceremony is called vacht nacht in Yiddish, “night of watching.

The morning of the Berit, the father should make every effort to attend services (Shacharit) before the Berit.

Our community custom is that, when somebody in the community has a Berit Mila, even if he himself is not present there, we skip the recitation of ANA (Viduy-confession) in all of the community Minyanim (for Shacharit only!).

BERIT MILA: Sephardic Ceremony

Today is the 26 of Iyar, 5771/ 41 days of Omer (5 weeks, 6 days)

The ceremony begins when the child is brought into the room where the circumcision will take place and is handed to the father. As the baby is brought into the room, it is customary for guests to greet him singing different songs in Hebrew. The most popular song in Sephardic communities is perhaps: berukhim atem kehal emunai….

The father holds the baby and pronounces a few prayers (see link). Then the baby is handed to an honoree (usually the grandfather who is not acting as the Sandak!) who places the baby in the special chair of Eliyahu haNabih.

Then the father holds again the baby and formally appoints the Mohel as his “agent” to perform the Berit Milah. “You be my agent to circumcise my son”. This is done because, technically the father is directly commanded to perform the circumcision, so, in case he does not perform the circumcision himself, he must appoint the Mohel as his agent (shaliach).

There are three blessings that have to be pronounced at the ceremony of the Berit Milah, two by the father and one by the Mohel. In our community we have the custom that the father recites the first blessing (lehakhniso )before the circumcision takes place.

After the father pronounces the third blessing (shehecheyanu) one of the honorees, usually the Mohel or one of the rabbis present at the Berit, says the Kiddush (bore peri hagefen) and the berakha asher kiddesh yedid mibeten.…

Then, a special prayer (misheberakh) for the baby is recited, where his Hebrew name is loudly announced for the first time.

Click HERE to see the ceremony, step by step, as it is done in the Mashadi community.

BERIT MILA: Circumcision on the Eighth Day (Part 2)

Today is the 19th of Iyar, 5771/ 34 days of Omer (3 weeks, 6 days)

Last week we explained the importance of Berit Mila, the signal of Jewish identity of a Jewish male, in its reproductive organ. (The Jewish female, says rabbi Melamed, is herself –or her womb– the symbol of Jewish identity. Because Jewishness is transmitted/”reproduced” exclusively via the mother :only when the mother is Jewish, the baby is Jewish as well).

The Berit Mila is performed eight days after the baby is born. It is critical to know at what time exactly the baby was born. Illustration: Sunset (sheqia) in NYC is today at 8.13PM. If a baby is born before 8.13 PM the brit Mila will be done next Monday. But if is born after 8.42PM–(nighttime, 3 stars in NYC, for most opinions) the Berit Mila will be next Tuesday. Now, if the baby was born in between sunset and nightfall (twilight, ben hashemashot), a Rabbi or an expert Mohel should be consulted to establish if the Berit Mila should be performed Monday or Tuesday.

The Berit Mila ceremony should take place only during daytime, since the Torah specifically indicated bayom hashemini,.. “on the eighth day” (=daytime). Even when the Berit Mila is postponed, and not done on the eighth day, it should be done during daytime.

Ideally, the ceremony should be scheduled early in the morning, after Shacharit service. Jewish tradition says that one should be eager to perform a Mitzvah (zerizim makdimim laMitzvot). This is the standard Sephardic Minhag. Other Rabbis would say that the Berit Mila could be done in the afternoon, anytime before sundown, if more people -especially close relatives- will be able to attend the ceremony.

What is circumcision? by Aish

BERIT MILA: Circumcision on the Eighth Day

Today is the 12th day of Iyar, 5771/ 27 days of Omer (3 weeks, 6 days)

Berit Milah, means the “covenant of circumcision,”. It is the first Mitzva commanded to our patriarch Abraham (Bereshit 17:14) and the most important sign of Jewish identity of a Jewish male.

The Berit Mila is performed on a baby boy, usually eight days after he is born. It involves the removal of the foreskin by a Mohel, a ‘circumcision surgeon’, specially trained to safely perform the procedure.

The Berit Mila is called popularly by one word. In Yiddish they call it: “Bris” and in most Sephardic communities: “Mila”.

If the eighth day falls on a Shabbat, the Berit Mila is still performed. According to our tradition the performance of Berit Mila in its due time, overrides Shabbat. Still, except for what is needed for the actual performance of the circumcision, the rest of the Laws of Shabbat are not suspended.

Sometimes circumcision must be delayed and in extreme cases (hemophilia), suspended. If a doctor or an experienced Mohel considers that the baby is still not physically ready for the circumcision, the Berit Mila needs to be postponed until the baby is physically fit for it.

Examples:

The typical case of delayed circumcision is when the baby is premature and or less than 6 pounds (this criteria varies slightly according to different schools). Other common reason to delay the circumcision is jaundice, (yellowish skin) a temporary disease, that might affect as many as 60% of all newborn babies.

A doctor should be always consulted as to when the circumcision might be done.

READ Circumcision and the Eight day,By Daniel Eisenberg, MD
http://www.aish.com/ci/sam/48964686.html

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!