A Jewish wedding is a wedding ceremony that follows Jewish laws and traditions. While wedding ceremonies vary, common features of a Jewish wedding include a ketubah (marriage contract) that is signed by two witnesses, a chuppah or huppah (wedding canopy), a ring owned by the groom that is given to the bride under the canopy, and the breaking of a glass.
Technically, the Jewish wedding process has two distinct stages. The first, kiddushin (Hebrew for "betrothal"; sanctification or dedication, also called erusin) and nissuin (marriage), is when the couple start their life together. It is at the first stage (kiddushin) when the woman becomes prohibited to all other men, requiring a get (religious divorce) to dissolve it, while the second stage permits the couple to each other. The ceremony that accomplishes nissuin is also known as chuppah.Made in Heaven, A Jewish Wedding Guide by Rabbi Aryeh Kaplan, Moznaim Publishing Company, New York / Jerusalem, 1983, Chapter 18
Today, erusin/kiddushin occurs when the groom gives the bride a ring or other object of value with the intent of creating a marriage. There are differing opinions as to which part of the ceremony constitutes nissuin/chuppah, such as standing under the canopy and being alone together in a room (yichud). Erusin/kiddushin has evolved from a period in which the man was to prepare financially to marry his wife into becoming the first half of the wedding ceremony. While historically these two events could take place as much as a year apart,Talmud Bavli, Ketubot, page 2 they are now commonly combined into one ceremony.
Signing of the marriage contract
Before the wedding ceremony, the groom agrees to be bound by the terms of the ketubah (marriage contract) in the presence of two witnesses, whereupon the witnesses sign the ketubah. Usually these two witnesses are not closely related to the couple, but family and friends will be present for the signing. The ketubah details the obligations of the groom to the bride, among which are food, clothing, and marital relations. This document has the standing of a legally binding agreement, though it may be hard to collect these amounts in a secular court. It is often written as an illuminated manuscript that is framed and displayed in their home. Under the chuppah, it is traditional to read the signed ketubah aloud, usually in the Aramaic original, but sometimes in translation. Traditionally, this is done to separate the two basic parts of the wedding.Made in Heaven, A Jewish Wedding Guide by Rabbi Aryeh Kaplan, Moznaim Publishing Company, New York / Jerusalem, 1983, Chapter 21 Non-Orthodox Jewish couples may opt for a bilingual ketubah, or for a shortened version to be read out. Bridal canopy
A traditional Jewish wedding ceremony takes place under a chuppah (wedding canopy), symbolizing the new home being built by the couple when they become husband and wife. This too, in Ashkenazi Jewish custom, was usually placed outdoors under an open sky. The chuppah used in Ashkenazi ceremonies includes a cloth canopy held up by four beams. This structure is meant to represent the home of the new couple and is traditionally standing under an open sky. While some Sephardic weddings will also include a chuppah of a cloth canopy and four beams, some weddings will use the tallit the groom wears as the chuppah. Once the ceremony concludes the groom will wrap the tallit around himself and his new wife, signifying their joining.
Covering of the bride
Prior to the ceremony, Ashkenazi Jews have a custom for the groom to cover the face of the bride (usually with a veil), and a prayer is often said for her based on the words spoken to Rebecca in . and A guide to the marriage ceremony The veiling ritual is known in Yiddish as badeken. Various reasons are given for the veil and the ceremony, a commonly accepted reason is that it reminds the Jewish people of how Jacob was tricked by Laban into marrying Leah before Rachel, as her face was covered by her veil (see Vayetze).Made in Heaven, A Jewish Wedding Guide by Rabbi Aryeh Kaplan, Moznaim Publishing Company, New York / Jerusalem, 1983, Chapter 17 Another reasoning is that Rebecca is said to have veiled herself when approached by Isaac, who would become her husband. Sephardi Jews do not perform this ceremony. Additionally, the veil emphasizes that the groom is not solely interested in the bride's external beauty, which fades with time; but rather in her inner beauty which she will never lose. If the couple has chosen to spend time apart leading up to the wedding day, this is the first time that they have seen each other since then.
Unterfirers
In many Orthodox Jewish communities, the bride is escorted to the chuppah by both mothers, and the groom is escorted by both fathers, known by Ashkenazi Jews as unterfirers (Yiddish: "Ones who lead under"). In another custom, bride and groom are each escorted by their respective parents. However, the escorts may be any happily married couple, if parents are unavailable or undesired for some reason. There is a custom in some Ashkenazi communities for the escorts to hold candles as they process to the chuppah.
Circling
In Ashkenazi tradition, the bride traditionally walks around the groom three or seven times when she arrives at the chuppah. This may derive from Jeremiah 31:22, "A woman shall surround a man". The three circuits may represent the three virtues of marriage: righteousness, justice and loving kindness (see Hosea 2:19). Seven circuits derives from the Biblical concept that seven denotes perfection or completeness. This has also been linked to when Joshua circled the walls of Jericho seven times and they were destroyed. Sephardic Jews do not perform this ceremony.Made in Heaven, A Jewish Wedding Guide by Rabbi Aryeh Kaplan, Moznaim Publishing Company, New York / Jerusalem, 1983, Chapter 19
Increasingly, it is common in liberal or progressive Jewish communities (especially Reform, Reconstructionist, or Humanistic) to modify this custom for the sake of egalitarianism, or for a same-gender couple. One adaptation of this tradition is for the bride to circle the groom three times, then for the groom to circle his bride three times, and then for each to circle each other (as in a do-si-do). The symbolism of the circling has been reinterpreted to signify the centrality of one spouse to the other, or to represent the four imahot (matriarchs) and three avot (patriarchs).
Presentation of the ring (Betrothal)
In traditional weddings, two blessings are recited before the betrothal; a blessing over wine, and the betrothal blessing, which is specified in the Talmud.Ketuboth 7b The wine is then tasted by the couple.Made in Heaven, A Jewish Wedding Guide by Rabbi Aryeh Kaplan, Moznaim Publishing Company, New York / Jerusalem, 1983, Chapters 20 and 21
Rings are not actually required; they are simply the most common way (since the Middle Ages) of fulfilling the bride price requirement. The bride price (or ring) must have a monetary value no less than a single prutah (the smallest denomination of currency used during the Talmudic era). The low value is to ensure that there are no financial barriers to access marriage.
According to Jewish law, the ring must be composed of solid metal (gold or silver are preferred; alloys are discouraged), with no jewel inlays or gem settings, so that it's easy to ascertain the ring's value. Others ascribe a more symbolic meaning, saying that the ring represents the ideal of purity and honesty in a relationship. However, it's quite common for Jewish couples (especially those who are not Orthodox) to use weddings rings with engraving, metallic embellishments, or to go a step further and use gemstone settings. Some Orthodox couples will use a simple gold or silver band during the ceremony to fulfill the halachic obligations, and after the wedding, the bride may wear a ring with any decoration she likes.
The groom gives the bride a ring, traditionally a plain wedding band,The Jewish Way in Love & Marriage, Rabbi Maurice Lamm, Harper & Row, 1980, Chapter 15 and recites the declaration: Behold, you are consecrated to me with this ring according to the law of Moses and Israel. The groom places the ring on the bride's right index finger. According to traditional Jewish law, two valid witnesses must see him place the ring.
During some egalitarian weddings, the bride will also present a ring to the groom, often with a quote from the Song of Songs: "Ani l'dodi, ve dodi li" (I am my beloved's and my beloved is mine), which may also be inscribed on the ring itself. This ring is sometimes presented outside the chuppah to avoid conflicts with Jewish law.
Seven blessings
The wedding formally begins when The Sheva Brachot are read. The Sheva Brachot or seven blessings are recited by the hazzan or rabbi, or by select guests who are called up individually. Being called upon to recite one of the seven blessings is considered an honour. The groom is given the cup of wine to drink from after the seven blessings. The bride also drinks the wine. In some traditions, the cup will be held to the lips of the groom by his new father-in-law and to the lips of the bride by her new mother-in-law. Traditions vary as to whether additional songs are sung before the seven blessings.
Breaking the glass
After the bride has been given the ring, or at the end of the ceremony (depending on local custom), the groom breaks a glass, crushing it with his right foot. There are different reasonings that exist for this custom. Some believe that breaking the glass is a way to temper the joyous occasion.Wolpe, David. "Breaking the glass", The Times of Israel, July 29, 2021. Accessed May 5, 2026. "Before the groom steps on a glass to conclude the wedding ceremony, there is a tradition of reciting part of the 137th Psalm, 'If I forget thee O Jerusalem….' The most immediate explanation of this is that stepping on the glass commemorates the tragedies of Jewish history, particularly the destruction of the Temple. So as we mark the destruction and exile, we promise not to forget." The precise origin of this custom is unknown, although many reasons have been given. The sense that joy must always be tempered is based on two accounts in tractate Berakhot of the Babylonian Talmud of rabbis who, upon seeing that their son's wedding celebration was getting out of hand, broke a vessel – in the second case a glass – to calm things down.Made in Heaven, A Jewish Wedding Guide by Rabbi Aryeh Kaplan, Moznaim Publishing Company, New York / Jerusalem, 1983, Chapters 20 and 22 Tosafot and the Vilna Gaon were among the earliest to connect the Talmudic stories to the custom of breaking a glass at the wedding.Zivotofsky, Ari Z. "What’s the Truth About…Breaking a Glass at a Wedding?", Jewish Action, Winter 2020. Accessed June 11, 2026. "Tosafot (Berachot 31a, s.v. ay’tei kasah) and the Gra (OC 560:2, s.v. v’yeish) suggest that two Talmudic stories (Berachot 30b-31a) are the source for breaking a glass at a wedding.2 In the course of discussing praying with the proper reverence, the Gemara (Berachot 30b-31a) emphasizes the need to temper joy with seriousness and cites two wedding-related stories. Mar, the son of Ravina, made a wedding feast for his son, and when he noticed that the rabbis were excessively jovial, he brought a precious glass cup worth the huge sum of 400 zuz and shattered it in front of them and they became sad.3 Similarly, Rav Ashi made a wedding feast for his son, noticed the excessive levity and broke a white glass4 to make the mood somber. Based on these sources, the breaking of a glass is for the purpose of maintaining a somewhat solemn demeanor in the midst of a joyous occasion."