A Marriage of Equals
One couple finds ways to share equally in the halakhic requirements of a wedding ceremony.
Reprinted with permission from JOFA,The Jewish Orthodox Feminist Alliance.
The traditions of the Jewish wedding ceremony are infused with halakhic and symbolic meaning.
As my husband, Barry, and I were planning our wedding, we wanted to preserve this meaning, but we were concerned that our personal voices not get lost in the halakhic requirements. Because our wedding would be the first moments of our life together, it was essential that the ceremonies mirror the shared values and priorities around which we had agreed to live our life together. Our marriage would be an equal partnership, with close ties to family and community, and we sought ways within halakhic bounds to reflect these values in our ceremony.
Finding ways to reflect our commitment to our families was easy. In our ketubah, we included our mothers' names in our own Hebrew names. At our bedeken, we surrounded ourselves with our family members, and were blessed by all four of our parents, as well as my two grandparents. Barry's uncle officiated at the wedding while his brother chanted the sheva berachot, and our seven sets of aunts and uncles read translations of each of the seven blessings.
Demonstrating our commitment to our community was a bit more challenging. We took advantage of the many ways to include and honor our male friends by asking them to be witnesses for the ketubah, kiddushin, and for yichud. We had to be more creative, however, in finding ways to honor and include our female friends. We asked one to give a d'var Torah under our chuppah, and others to sign civil documents that do not require male witnesses. We also asked two women to join our shomrei yichud; although the women served no halakhic role, we felt that they served an important symbolic one.
The greatest challenge was finding ways to reflect our commitment to equality in our relationship. While the chatan has an active role in the rituals of the traditional Jewish wedding, that of the kallah is a silent, passive one. Since Barry and I were committed to developing a relationship based on equality and reciprocity, we could not imagine beginning our marriage with a ceremony that was fundamentally unequal.
We deviated from tradition in order to be both consistent with halakha and to allow our more equal participation in the religious and spiritual aspects of the ceremony. The day began with both a kallah's and a chatan's tisch, at which we each gave a d'var Torah. The ketubah was signed at Barry's tisch while our civil wedding contract was brought to both of our tisches to be signed. Also at this time, we signed a pre-nuptial agreement indicating that in the event that our marriage dissolves, we each agree to arbitration in a bet din (religious court of three rabbis). While we obviously hope we will never use this document, we believe that all couples should sign it to prevent women from becoming agunot ("chained women" whose husbands will not give them a divorce).
At the close of my tisch, friends and family escorted first me, then Barry, to a central space for the bedeken. We had struggled with traditional interpretations of the reason for a bedeken, and so chose to attach new symbolism to this tradition. We used the imagery of "wrapping" as a symbol of the shelter and protection we would give one another, and so after Barry placed the veil over me, I in turn placed a new tallit over his shoulders.
Did you like this article? MyJewishLearning is a not-for-profit organization.