Chuppah: Difference between revisions

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The transition between Kiddushin (betrothal) and Nisuin (marriage) is accomplished through the '''Chuppah''', and completed when the Chosson and Kallah enter the "Yichud room."

[[File:תמונה של חופה.jpg|thumb|A Chuppah]]

The transition between Kiddushin (betrothal) and [[Marriage (Nisuin)|Nisuin]] (marriage) is accomplished through the '''Chuppah''', and completed when the Chosson and Kallah enter the "Yichud room."

At the Chuppah ceremony, a canopy is spread in advance over poles (the Chuppah), and the Chosson is led to it facing east. It is customary to conduct the Chuppah in the evening hours, after sunset or just before it. According to our custom, the Chuppah must be specifically under the open sky, which is a sign for being fruitful and multiplying "like the stars of heaven in abundance."

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In the Torah, we don't find explicit reference to making a Chuppah before a groom marries his betrothed. It only states "and who has betrothed a woman and not taken her," which refers to the taking of marriage. According to basic law, if he is intimate with her for the purpose of marriage, she is considered married.

However, it is not the way of the Jewish people to conduct intimacy publicly, rather there are witnesses to this seclusion. Even if we say witnesses aren't required for ~~this~~, it still must be public, since blessings must be recited before the marriage and the Sheva Brachos (Seven Blessings) must follow. Therefore, our Sages established that the Chuppah should be at the place of marriage, and it has always been so, even in the time of the prophets, as it is written "like a groom emerging from his Chuppah" and "a bride from her Chuppah," and certainly this is how Moshe Rabbeinu led the Jewish people.

However, it is not the way of the Jewish people to conduct intimacy publicly, rather there are witnesses to this seclusion. Even if we say witnesses aren't required for the Chuppah, it still must be public, since blessings must be recited before the marriage and the Sheva Brachos (Seven Blessings) must follow. Therefore, our Sages established that the Chuppah should be at the place of marriage, and it has always been so, even in the time of the prophets, as it is written "like a groom emerging from his Chuppah" and "a bride from her Chuppah," and certainly this is how Moshe Rabbeinu led the Jewish people.

The Rebbe's Chuppah was at night after tzeis hakochavim (nightfall).

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== In Chassidus ==

~~Chuppah represents~~ the "makif" ~~(encompassing light)~~ for the ~~Chosson~~ and ~~Kallah~~ (the mashpia and mekabel, who in relation to the makif are ~~exactly~~ equal), which gives them the power for inner ~~unity~~.

The chuppah is the "makif" for the chosson and kallah (the mashpia and mekabel, who in relation to the level of makif are truly equal), which gives them the power for the inner yichud.

Explanation of the concept: In every flow from mashpia to mekabel (who is not on the same level), there needs to be (before the actual flow) an "elevation" of the mekabel until they become worthy of receiving the flow. This initial drawing close and elevation is accomplished through a level that is higher than both the mashpia and mekabel together (which is the chuppah). This initial drawing close then enables the inner connection between them. The initial flow (which elevates the mekabel) is from the chitzoniyus of the mashpia to the chitzoniyus of the mekabel, and this enables the actual flow afterward from the pnimiyus of the mashpia to the pnimiyus of the mekabel.

(More specifically, there are two types of flows: ruchnius and gashmius, and each has its own level of "chuppah".

And even more specifically, within each level of chuppah itself there are two levels: kavod and chuppah, as we learn from the possuk "and over all the kavod a chuppah." Meaning: there are two levels of kavod, and each has its own level of "chuppah". And in Toras haChassidus this is explained in even more detail.)

Now, in each type of flow (the chitzonius and pnimiyus) there is an advantage that the other doesn't have: the level of "etzem" is revealed specifically through the pnimiyus flow (which is limited), but the pnimiyus is not possible without the precedence of the chitzonius (which is elevated and unlimited).

[[he:חופה]]

@@ Line 1: / Line 1: @@
-The transition between Kiddushin (betrothal) and Nisuin (marriage) is accomplished through the '''Chuppah''', and completed when the Chosson and Kallah enter the "Yichud room."
+[[File:תמונה של חופה.jpg|thumb|A Chuppah]]
+The transition between Kiddushin (betrothal) and [[Marriage (Nisuin)|Nisuin]] (marriage) is accomplished through the '''Chuppah''', and completed when the Chosson and Kallah enter the "Yichud room."
 At the Chuppah ceremony, a canopy is spread in advance over poles (the Chuppah), and the Chosson is led to it facing east. It is customary to conduct the Chuppah in the evening hours, after sunset or just before it. According to our custom, the Chuppah must be specifically under the open sky, which is a sign for being fruitful and multiplying "like the stars of heaven in abundance."
@@ Line 6: / Line 7: @@
 In the Torah, we don't find explicit reference to making a Chuppah before a groom marries his betrothed. It only states "and who has betrothed a woman and not taken her," which refers to the taking of marriage. According to basic law, if he is intimate with her for the purpose of marriage, she is considered married.
-However, it is not the way of the Jewish people to conduct intimacy publicly, rather there are witnesses to this seclusion. Even if we say witnesses aren't required for this, it still must be public, since blessings must be recited before the marriage and the Sheva Brachos (Seven Blessings) must follow. Therefore, our Sages established that the Chuppah should be at the place of marriage, and it has always been so, even in the time of the prophets, as it is written "like a groom emerging from his Chuppah" and "a bride from her Chuppah," and certainly this is how Moshe Rabbeinu led the Jewish people.
+However, it is not the way of the Jewish people to conduct intimacy publicly, rather there are witnesses to this seclusion. Even if we say witnesses aren't required for the Chuppah, it still must be public, since blessings must be recited before the marriage and the Sheva Brachos (Seven Blessings) must follow. Therefore, our Sages established that the Chuppah should be at the place of marriage, and it has always been so, even in the time of the prophets, as it is written "like a groom emerging from his Chuppah" and "a bride from her Chuppah," and certainly this is how Moshe Rabbeinu led the Jewish people.
 The Rebbe's Chuppah was at night after tzeis hakochavim (nightfall).
@@ Line 38: / Line 39: @@
 == In Chassidus ==
-Chuppah represents the "makif" (encompassing light) for the Chosson and Kallah (the mashpia and mekabel, who in relation to the makif are exactly equal), which gives them the power for inner unity.
+The chuppah is the "makif" for the chosson and kallah (the mashpia and mekabel, who in relation to the level of makif are truly equal), which gives them the power for the inner yichud.
+Explanation of the concept: In every flow from mashpia to mekabel (who is not on the same level), there needs to be (before the actual flow) an "elevation" of the mekabel until they become worthy of receiving the flow. This initial drawing close and elevation is accomplished through a level that is higher than both the mashpia and mekabel together (which is the chuppah). This initial drawing close then enables the inner connection between them. The initial flow (which elevates the mekabel) is from the chitzoniyus of the mashpia to the chitzoniyus of the mekabel, and this enables the actual flow afterward from the pnimiyus of the mashpia to the pnimiyus of the mekabel.
+(More specifically, there are two types of flows: ruchnius and gashmius, and each has its own level of "chuppah".
+And even more specifically, within each level of chuppah itself there are two levels: kavod and chuppah, as we learn from the possuk "and over all the kavod a chuppah." Meaning: there are two levels of kavod, and each has its own level of "chuppah". And in Toras haChassidus this is explained in even more detail.)
+Now, in each type of flow (the chitzonius and pnimiyus) there is an advantage that the other doesn't have: the level of "etzem" is revealed specifically through the pnimiyus flow (which is limited), but the pnimiyus is not possible without the precedence of the chitzonius (which is elevated and unlimited).
+[[he:חופה]]