sion of wishes directed towards her.
The traditions then continue through the week before the actual ceremony with the chatan and kallah being separated away from each other. The chatan, like a king is receives guests who sing to him and toast him while the kallah is seated on a ôthroneö like a queen to receive those guests who come to her. This period of separation and being set apart is called Kabbalat Panim. If either chatan or kallah are in public during this time, they must be accompanied by a personal escort.
The actual wedding day begins with the dawning of the sun. While nationally Yom Kippur (the Day of Atonement) may be celebrated in September, the significance of Yom Kippur becomes personal for the chatan and kallah. They arise forgiven and ready to merge into the birth of a new, more complete soul. The symbolism of personal Yom Kippur is further denoted by the couple fasting beginning at Dawn and continuing the fast until their kiddushin ceremony has completed and by the chatan dressing in the white robe of Yom Kippur.
For the kiddushin ceremony, wherever it will be held, a chuppah (canopy) is set up. This is a direct symbolic inference to recall JehovahÆs words of blessing to Abraham the patriarch in Genesis 5:15. ôAnd he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.ö (KJV) The chupah is symbolic of the home to be built and shared by the couple. It is open on all sides to simulate the tent of Abraham and Sarah, who maintained a tent open on all sides to represent unconditional hospitality to all friends and relatives.
Since they are separated, kiddushin begins separately for the chatan and kallah. The kallah is brought forward by her parents and seated beneath the chupah, wearing no jewelry and heavily veiled. The kallah is veiled to symbolize many things: modesty and purity being ...