تويت
1.1.1. IV Jewish Ultra-Orthodox groups are creating a new Taliban in Jerusalem
Jerusalem: Jewish Ultra-Orthodox groups are creating a new Taliban in Jerusalem, who have issued a religious edict calling upon women to cover their bodies and hair in order to be cleared of their sins. Posters promoting the new dress code were spotted in the areas of Jerusalem pre-dominantly inhabited by the Haredim community, the Israeli daily Maariv reported.
Women, the posters said, have to wear clothes that are neither tight nor transparent. The clothes have to be black in order to preserve women's modesty and allow them to be cleared of sins. The hair has to be covered as well. Violating those orders, the posters warned, is bound to have grave consequences since this means disobeying the teachings of the Torah.
The orthodox groups who issued the edict called upon stores to stop buying short skirts, bathing suits, and colorful outfit. The stores ignored the warnings despite the fact that they were previously attacked by ultra-Orthodox Jews and had their shop windows smashed.
The new laws were met with protest by several religious groups who described them as extremist and argued that imposing this strict dress code is not part of Judaism.
https://www.allvoices.com/contributed-news/6419594-jewish-ultraorthodox-groups-are-creating-a-new-taliban-in-jerusalem
1.1.1. V Ajewish civil war
We need to confront the rise of ultra-Orthodox extremists in Israel and NYC or risk being hijacked by their agenda
By BEN HIRSCH
In Israel, an 8-year-old Orthodox Jewish girl is spit on and called a whore as she walks to school because she is perceived to be dressed “immodestly” by her ultra-Orthodox neighbors.
A female soldier is harassed by an ultra-Orthodox man because she refuses to move to the back of a public bus.
A Jerusalem bookstore is repeatedly vandalized because its owner stocks books not approved by religious authorities.
A women’s clothing store is destroyed because it sells clothing that does not meet the most stringent modesty standards.
Thousands of protestors take to the streets — not in support of the victims of these crimes, but against the arrest of the ultra-Orthodox, or haredi, as they are known in Israel. And, even more disturbing, the protesters don concentration-camp garb and Nazi-era yellow stars emblazoned with the word “Jude,” and shout “Nazis!” at the police as they gather alongside banners with slogans comparing Israeli officials to those of the Third Reich and the Jerusalem chief of police to Hitler.
Gabrielle Bass
In Brooklyn, a Jewish woman sits in the back of the bus. The ultra-Orthodox have pushed for segregated transportation.
“What the [Israeli] government and the media is doing to us is like what the Nazis did,” one man tells a reporter.
In Israel, Orthodox voters — representing 10% of the total population — wield power disproportionate to their numbers. Early on in the state’s founding, this group represented a small minority of the population and was granted special privileges, like army deferments and subsidies, on the assumption that this remnant would ultimately assimilate into mainstream society. But that didn’t happen and now, 60 years later, high haredi birth rates have turned this segment into a politically key demographic, able to make or break Israel’s coalition governments. This has in turn emboldened the haredim to push boundaries with little consequence, as taking them on can be politically costly for politicians — even when haredi behavior violates the law and infringes on the rights of others.
Israel now finds itself engaged in an ideological civil war. Is the secular state up to the task of reversing a dangerous trend that has been allowed to fester and grow for decades? At stake is the future of the country and whether it will maintain its status as a liberal democracy or, over time, be reduced to another Middle Eastern theocracy.
NOT JUST ISRAEL’S PROBLEM
Here in New York, there is also a thriving ultra, or strictly, Orthodox population. While, to be sure, the broader social context in which this group operates is quite different from that of their Israeli counterparts — the US is not a Jewish state, for one, and the ultra-Orthodox are a tiny minority of the overall US population — because they tend to vote in blocs, the strictly Orthodox wield considerable political clout in local and state affairs. And, as in Israel, there is evidence of growing extremism — and even violence — among some segments of this population here.
https://www.nypost.com/p/news/opinion/opedcolumnists/jewish_civil_war_PbrSghhQwTBJHwoDVARZLP
1.1.1. V I MIDEAST ISRAEL RACHEL’S TOMB PILGRIMAGE
An ultra-Orthodox Jewish woman prays outside Rachel’s Tomb, revered as the resting place of the biblical matriarch of the Israelis, in the West Bank town of Bethlehem, 28 October 2012. The Israeli separation barrier, or wall with a guard tower, is behind, with green plastic to provide shade where the men’s and women’s section is divided by a white plastic sheet, maintaining segregation of the sexes during their pilgrimage to the holy site.
https://www.vosizneias.com/news/photos/view/521459157
1.1.1. VII Marriage
In the Old Testament world, marriage was referred to as the taking of a wife. Couples weren't joined together because they had fallen in love; marriage cemented alliances between families and had less to do with love than with property and ownership. A girl was the property of her father until she was married, at which time she became the property of her husband. A mother might have some say in her daughter's marriage arrangement, but the father had final say and could decide without input from anyone, as was the case when Judah took a wife for his son Er (Genesis 38:6). Marrying within one's community tended to concentrate property and people within that community, and thus the wealth built up within a village or town remained there. That isn't to say couples never fell in love; they did. But in general, love was something that one hoped would grow out of the marriage alliance.
According to the ancient Hebrew law, marriage between a man and a woman required three things: (1) the man must pay the bride price; (2) the young woman and her father had to consent; and (3) for it to be considered legal, intercourse had to take place.
Among the ancient Hebrews, it was customary for the father of the groom to pay a mohar, or the purchase price or dowry, to the father of the bride. It could be a monetary payment or an exchange of services or property.
Loss of Labor
When a man found a woman from his village or region that he thought would make a good wife, he had to compensate the woman's family for her. After all, the loss of the woman meant the loss of a worker for her family. Some sources assert that the bride price became little more than a symbolic token (certainly not the buying of a woman) in the few centuries just prior to the Common Era. The paying of a bride price may have been the reason that Laban, father of Leah and rachel, had insisted that Jacob work for seven years to earn the right to marry first Leah, and then rachel. of course, Jacob had only intended to marry Rachel, but Laban and Leah tricked him into marrying Leah first. Jacob's gain was Laban's loss of his daughters and their labor.
Marriageable Age
The most typical marriageable age for a girl was just after puberty. At twelve or thirteen, she would still most likely do exactly what her father told her to do. So, if the marriage was something the father wanted, his daughter generally consented. Once married, the young woman typically moved from her father's house to her husband's. As for the wedding, the ancient Israelites surely had them, but the Bible sheds little light on the ceremony. Most likely, families followed whatever local customs in the couple's village or region dictated.
A Hebrew wedding procession
Expectations
A husband expected his wife to obey him as she had her father. He also expected her to love him and to produce offspring (especially male heirs). The wife was expected to conduct herself in virtuous ways, so that she remained beyond reproach, and was to be faithful to her husband. She was also expected to practice his religion; the ancient Israelites, for the most part, shunned marriages to non Israelites. The ketubah, or marriage contract, was an instrument of understanding that laid out the particulars. The Book of Exodus states, “If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. And if he do not these three unto her, then shall she go out free without money” (Exodus 21:10–11).
The wife expected the husband to provide for her and to love her. Her life was fulfilled if she could bear him children, so there was an expectation that they would try to have a family. The wife might reasonably expect that her new husband would allow her to see her family. Husbands generally married within their communities, villages, or regional areas, so allowing a wife to visit with her family members was usually easy enough to fulfill.
Polygamy
The taking of more than one wife by ancient Hebrew men was permitted, although it didn't happen often. The Old Testament reveals that a few Hebrew patriarchs and kings practiced polygamy. Abraham had three wives — Sarah, Hagar, and Keturah (Genesis 16:1–3, 25:1); Moses had two — Zipporah and the Ethiopian woman (Exodus 2:21, 18:1–6; Numbers 12:1); and Jacob had four — Leah, Rachel, Zilpah, and Bilhah (Genesis 29:23, 29:28, 30:4, 30:9). King David had numerous wives, including Michal, Abigail, Ahinoam, Bathsheba, Abital, Maachah, Haggith, Eglah, and possibly Abishag, who slept with him to keep him warm during the end of his life (1 Samuel 18:27, 25:39–44; 2 Samuel 11:3–4; 1 Chronicles 3), and Solomon had 700 (1 Kings 11:3). Men could take multiple wives, but were required to support them all. Women, however, weren't permitted to take multiple husbands.
What evidence exists of a marriage contract stipulating a bride price?
The oldest Jewish marriage document (dating to the period after Babylonian exile) was discovered at the beginning of the twentieth century. The contract included a declaration of marriage by As-Hor, the groom, to the bride's father. The bride price was five shekels.
The Levirate Marriage
When a Hebrew man died before his wife could bear him a son (heir), the law allowed for the brother of the deceased man to marry the widow. The law seemed to apply only if the two men lived within the same house. The dead man had no son to carry on his name, so the law justified the marriage of the widow to her brother-in-law so that she might bear a son and heir. In this way, the dead man's name wasn't erased from the history of the Israelites. If the widow conceived and bore a son, he would carry on the genealogical line of the deceased father. The ancient Hebrews considered this a legal arrangement that was respectful of all parties.
If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her. (Deuteronomy 25:5)
Marriage Between Paternal First Cousins
Another way Hebrew marriages ensured that property stayed in the lineage of a father involved the marrying of daughters to their father's brother's sons. This sounds a little confusing, but basically it was done when a man produced only girls to inherit his property. To keep the property within the father's hereditary lineage, the girls were married to the sons of their uncle (father's brother
Marriage by Meera Lester
https://www.netplaces.com/women-of-the-bible/ancient-hebrew-women-in-their-world/marriage.htm
Ultra-Orthodox Jewish wedding in Israel
The bride covers her face
We have found one of the Jewish ask what is the significance of the veil worn by the bride?
The rabbi replied, in what it means to translate and transfer the Torah .. because when Moses came down from Mount Sinai was the divine light in his face very severe his wife and covered her face ..
And because marriage is a sacred thing and the closest thing to a divine presence .. Actual bride women to cover her face
In Exodus Chapter 34: 33 35 (33 As Moses had finished speaking with them, make a face veil.
ויכל משׁה מדבר אתם ויתן על - פניו מסוה 34 and Moses was when he entered before the Lord to speak with him burqa tends to come out, and then come out and speak to the children of Israel. 35 If the children of Israel saw the face of Moses that his skin shine Musa was responding burqa over his face until he is to speak with him.).
New American Standard Bible(©1995)
When Moses had finished speaking with them, he put a veil over his face.
שמות 34:33 Hebrew OT: BHS (Consonants & Vowels)
וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיומַסְוֶה׃
Strong's Number H4533 matches the Hebrew מַסְוֶה(macveh), which occurs 3 times in 3 verses in the Hebrew concordance of the KJV
Page 1 / 1 (Exd 34:33 - Exd 34:35)
Chasidic Jewish wedding a historic Madison event
Melanie Conklin - State Journal
Posted to Chabad News on March 26 2008
Veiled bride Chanie Matusof and groom Nissi Gansbourg celebrate their traditional Chasidic wedding Tuesday under the Chupah, or wedding canopy, at the Marriott Madison West in Middleton. Holding the microphone is the bride's brother, Rabbi Mendel Matusof.
MADISON, WI — Both bride and groom wore flowing white. Receptions were held before and after the marriage ceremony — actually an intricate series of ceremonies — which was held outside despite a chilly wind Tuesday evening, to be under open sky.
A plate and glass were smashed. And men and women were separated for much of this wedding celebration at the Marriott Madison West in Middleton.
The marriage of Chanie Matusof, of Madison, and Nissi Gansbourg, of Montreal, was a deeply traditional Chasidic Jewish wedding.
It may have been the first of its kind here — the closest most Madisonians have come to experiencing anything similar may be watching “Fiddler on the Roof. ”
“It is rare, ” said Rabbi Matusof of the Chabad House on Regent Street, the father of the bride, who officiated. “Just ask the staff here and they 'll tell you they 've never seen anything like it before. ”
“My parents have been here in Wisconsin for 40 years, ” added Rabbi Mendel Shmotkin, of the Milwaukee-based group Lubavitch of Wisconsin. “This is definitely the first Chasidic wedding that Madison has ever seen. This is historic. ”
Chasidism is a traditional Jewish movement steeped in mysticism that originated in Eastern Europe in the 18th century.
Striking upon entering the hotel were the large number of men in traditional Chasidic dress: dark suits, long beards and black hats over their skull caps.
Following tradition, the bride and groom had not seen one another for a week leading up to the wedding. Also by tradition, the couple have never touched, safeguarding the preciousness of physical intimacy. (Indeed, unrelated men and women at the wedding greeted one another with a warm “Mazel Tov ” rather than shaking hands or hugging.)
Chanie Matusof, 21, said she was introduced to Gansbourg, 24, by her sister-in-law, who is the groom 's first cousin. They dated just long enough to plan the wedding — about four months, she said.
“The families go through the vetting process, ” Shmotkin said. “There 's a lot of heavy detective work that goes on to try and ascertain if the people 's values and goals in life and personalities match. You look for compatibility. ”
The wedding began with separate receptions, called Kabbalas Ponim, where women were with the Kallah (bride), and men with the Chosson (groom).
The couple 's mothers entered the men 's hall to break a plate — symbolizing that just as the plate cannot be pieced back together, the engagement is also irreversible. Then a group of men including the groom entered the bride 's hall, where Gansbourg placed a veil on her head.
The Matusof family, noted one brother, is the only Chasidic family in Madison. Faygie Matusof, the bride 's mother, said they came to Madison in the early 1980s to run Chabad House, as ambassadors of Jewish tradition, spirituality and unity. Their synagogue welcomes Jews from all traditions, as does the campus Chabad UW house, run by their son, Rabbi Mendel Matusof.
Among the roughly 400 wedding guests were more than 50 rabbis, including one from France, another from Thailand and many from Canada.
And while the first half of the wedding was solemn, a time of personal Yom Kippur or atonement for the couple, once Gansbourg smashed the glass under the Chupah (an ornate canopy atop four poles) the crowd moved inside the hotel — changing not only venues, but moods as well.
“Next comes music and wild, raucous dancing, ” noted Shmotkin with a laugh. "It is just pure joy for their new life together.
Rabbi Yitschok Gniwisch, grandfather of the groom, was among the seven rabbis who gave blessings at the wedding - this one over a cup of wine, a symbol of joy and abundance
https://www.crownheights.info/index.php?itemid=11204
Grand Rebbe Aaron Teitelbaum issues new wedding laws
Lipa Schmeltzer New York - ‘Big Event’ Concert Banned?
https://www.shalomnewyork.com/mazl-tov/simchat-tzion-bringing-joy-into-the-lives-of-israeli-couples/
Jerusalem: Jewish Ultra-Orthodox groups are creating a new Taliban in Jerusalem, who have issued a religious edict calling upon women to cover their bodies and hair in order to be cleared of their sins. Posters promoting the new dress code were spotted in the areas of Jerusalem pre-dominantly inhabited by the Haredim community, the Israeli daily Maariv reported.
Women, the posters said, have to wear clothes that are neither tight nor transparent. The clothes have to be black in order to preserve women's modesty and allow them to be cleared of sins. The hair has to be covered as well. Violating those orders, the posters warned, is bound to have grave consequences since this means disobeying the teachings of the Torah.
The orthodox groups who issued the edict called upon stores to stop buying short skirts, bathing suits, and colorful outfit. The stores ignored the warnings despite the fact that they were previously attacked by ultra-Orthodox Jews and had their shop windows smashed.
The new laws were met with protest by several religious groups who described them as extremist and argued that imposing this strict dress code is not part of Judaism.
https://www.allvoices.com/contributed-news/6419594-jewish-ultraorthodox-groups-are-creating-a-new-taliban-in-jerusalem
1.1.1. V Ajewish civil war
We need to confront the rise of ultra-Orthodox extremists in Israel and NYC or risk being hijacked by their agenda
By BEN HIRSCH
In Israel, an 8-year-old Orthodox Jewish girl is spit on and called a whore as she walks to school because she is perceived to be dressed “immodestly” by her ultra-Orthodox neighbors.
A female soldier is harassed by an ultra-Orthodox man because she refuses to move to the back of a public bus.
A Jerusalem bookstore is repeatedly vandalized because its owner stocks books not approved by religious authorities.
A women’s clothing store is destroyed because it sells clothing that does not meet the most stringent modesty standards.
Thousands of protestors take to the streets — not in support of the victims of these crimes, but against the arrest of the ultra-Orthodox, or haredi, as they are known in Israel. And, even more disturbing, the protesters don concentration-camp garb and Nazi-era yellow stars emblazoned with the word “Jude,” and shout “Nazis!” at the police as they gather alongside banners with slogans comparing Israeli officials to those of the Third Reich and the Jerusalem chief of police to Hitler.
Gabrielle Bass
In Brooklyn, a Jewish woman sits in the back of the bus. The ultra-Orthodox have pushed for segregated transportation.
“What the [Israeli] government and the media is doing to us is like what the Nazis did,” one man tells a reporter.
In Israel, Orthodox voters — representing 10% of the total population — wield power disproportionate to their numbers. Early on in the state’s founding, this group represented a small minority of the population and was granted special privileges, like army deferments and subsidies, on the assumption that this remnant would ultimately assimilate into mainstream society. But that didn’t happen and now, 60 years later, high haredi birth rates have turned this segment into a politically key demographic, able to make or break Israel’s coalition governments. This has in turn emboldened the haredim to push boundaries with little consequence, as taking them on can be politically costly for politicians — even when haredi behavior violates the law and infringes on the rights of others.
Israel now finds itself engaged in an ideological civil war. Is the secular state up to the task of reversing a dangerous trend that has been allowed to fester and grow for decades? At stake is the future of the country and whether it will maintain its status as a liberal democracy or, over time, be reduced to another Middle Eastern theocracy.
NOT JUST ISRAEL’S PROBLEM
Here in New York, there is also a thriving ultra, or strictly, Orthodox population. While, to be sure, the broader social context in which this group operates is quite different from that of their Israeli counterparts — the US is not a Jewish state, for one, and the ultra-Orthodox are a tiny minority of the overall US population — because they tend to vote in blocs, the strictly Orthodox wield considerable political clout in local and state affairs. And, as in Israel, there is evidence of growing extremism — and even violence — among some segments of this population here.
https://www.nypost.com/p/news/opinion/opedcolumnists/jewish_civil_war_PbrSghhQwTBJHwoDVARZLP
1.1.1. V I MIDEAST ISRAEL RACHEL’S TOMB PILGRIMAGE
An ultra-Orthodox Jewish woman prays outside Rachel’s Tomb, revered as the resting place of the biblical matriarch of the Israelis, in the West Bank town of Bethlehem, 28 October 2012. The Israeli separation barrier, or wall with a guard tower, is behind, with green plastic to provide shade where the men’s and women’s section is divided by a white plastic sheet, maintaining segregation of the sexes during their pilgrimage to the holy site.
https://www.vosizneias.com/news/photos/view/521459157
1.1.1. VII Marriage
In the Old Testament world, marriage was referred to as the taking of a wife. Couples weren't joined together because they had fallen in love; marriage cemented alliances between families and had less to do with love than with property and ownership. A girl was the property of her father until she was married, at which time she became the property of her husband. A mother might have some say in her daughter's marriage arrangement, but the father had final say and could decide without input from anyone, as was the case when Judah took a wife for his son Er (Genesis 38:6). Marrying within one's community tended to concentrate property and people within that community, and thus the wealth built up within a village or town remained there. That isn't to say couples never fell in love; they did. But in general, love was something that one hoped would grow out of the marriage alliance.
According to the ancient Hebrew law, marriage between a man and a woman required three things: (1) the man must pay the bride price; (2) the young woman and her father had to consent; and (3) for it to be considered legal, intercourse had to take place.
Among the ancient Hebrews, it was customary for the father of the groom to pay a mohar, or the purchase price or dowry, to the father of the bride. It could be a monetary payment or an exchange of services or property.
Loss of Labor
When a man found a woman from his village or region that he thought would make a good wife, he had to compensate the woman's family for her. After all, the loss of the woman meant the loss of a worker for her family. Some sources assert that the bride price became little more than a symbolic token (certainly not the buying of a woman) in the few centuries just prior to the Common Era. The paying of a bride price may have been the reason that Laban, father of Leah and rachel, had insisted that Jacob work for seven years to earn the right to marry first Leah, and then rachel. of course, Jacob had only intended to marry Rachel, but Laban and Leah tricked him into marrying Leah first. Jacob's gain was Laban's loss of his daughters and their labor.
Marriageable Age
The most typical marriageable age for a girl was just after puberty. At twelve or thirteen, she would still most likely do exactly what her father told her to do. So, if the marriage was something the father wanted, his daughter generally consented. Once married, the young woman typically moved from her father's house to her husband's. As for the wedding, the ancient Israelites surely had them, but the Bible sheds little light on the ceremony. Most likely, families followed whatever local customs in the couple's village or region dictated.
A Hebrew wedding procession
Expectations
A husband expected his wife to obey him as she had her father. He also expected her to love him and to produce offspring (especially male heirs). The wife was expected to conduct herself in virtuous ways, so that she remained beyond reproach, and was to be faithful to her husband. She was also expected to practice his religion; the ancient Israelites, for the most part, shunned marriages to non Israelites. The ketubah, or marriage contract, was an instrument of understanding that laid out the particulars. The Book of Exodus states, “If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. And if he do not these three unto her, then shall she go out free without money” (Exodus 21:10–11).
The wife expected the husband to provide for her and to love her. Her life was fulfilled if she could bear him children, so there was an expectation that they would try to have a family. The wife might reasonably expect that her new husband would allow her to see her family. Husbands generally married within their communities, villages, or regional areas, so allowing a wife to visit with her family members was usually easy enough to fulfill.
Polygamy
The taking of more than one wife by ancient Hebrew men was permitted, although it didn't happen often. The Old Testament reveals that a few Hebrew patriarchs and kings practiced polygamy. Abraham had three wives — Sarah, Hagar, and Keturah (Genesis 16:1–3, 25:1); Moses had two — Zipporah and the Ethiopian woman (Exodus 2:21, 18:1–6; Numbers 12:1); and Jacob had four — Leah, Rachel, Zilpah, and Bilhah (Genesis 29:23, 29:28, 30:4, 30:9). King David had numerous wives, including Michal, Abigail, Ahinoam, Bathsheba, Abital, Maachah, Haggith, Eglah, and possibly Abishag, who slept with him to keep him warm during the end of his life (1 Samuel 18:27, 25:39–44; 2 Samuel 11:3–4; 1 Chronicles 3), and Solomon had 700 (1 Kings 11:3). Men could take multiple wives, but were required to support them all. Women, however, weren't permitted to take multiple husbands.
What evidence exists of a marriage contract stipulating a bride price?
The oldest Jewish marriage document (dating to the period after Babylonian exile) was discovered at the beginning of the twentieth century. The contract included a declaration of marriage by As-Hor, the groom, to the bride's father. The bride price was five shekels.
The Levirate Marriage
When a Hebrew man died before his wife could bear him a son (heir), the law allowed for the brother of the deceased man to marry the widow. The law seemed to apply only if the two men lived within the same house. The dead man had no son to carry on his name, so the law justified the marriage of the widow to her brother-in-law so that she might bear a son and heir. In this way, the dead man's name wasn't erased from the history of the Israelites. If the widow conceived and bore a son, he would carry on the genealogical line of the deceased father. The ancient Hebrews considered this a legal arrangement that was respectful of all parties.
If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her. (Deuteronomy 25:5)
Marriage Between Paternal First Cousins
Another way Hebrew marriages ensured that property stayed in the lineage of a father involved the marrying of daughters to their father's brother's sons. This sounds a little confusing, but basically it was done when a man produced only girls to inherit his property. To keep the property within the father's hereditary lineage, the girls were married to the sons of their uncle (father's brother
Marriage by Meera Lester
https://www.netplaces.com/women-of-the-bible/ancient-hebrew-women-in-their-world/marriage.htm
Ultra-Orthodox Jewish wedding in Israel
The bride covers her face
We have found one of the Jewish ask what is the significance of the veil worn by the bride?
The rabbi replied, in what it means to translate and transfer the Torah .. because when Moses came down from Mount Sinai was the divine light in his face very severe his wife and covered her face ..
And because marriage is a sacred thing and the closest thing to a divine presence .. Actual bride women to cover her face
In Exodus Chapter 34: 33 35 (33 As Moses had finished speaking with them, make a face veil.
ויכל משׁה מדבר אתם ויתן על - פניו מסוה 34 and Moses was when he entered before the Lord to speak with him burqa tends to come out, and then come out and speak to the children of Israel. 35 If the children of Israel saw the face of Moses that his skin shine Musa was responding burqa over his face until he is to speak with him.).
New American Standard Bible(©1995)
When Moses had finished speaking with them, he put a veil over his face.
שמות 34:33 Hebrew OT: BHS (Consonants & Vowels)
וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיומַסְוֶה׃
Strong's Number H4533 matches the Hebrew מַסְוֶה(macveh), which occurs 3 times in 3 verses in the Hebrew concordance of the KJV
Page 1 / 1 (Exd 34:33 - Exd 34:35)
Chasidic Jewish wedding a historic Madison event
Melanie Conklin - State Journal
Posted to Chabad News on March 26 2008
Veiled bride Chanie Matusof and groom Nissi Gansbourg celebrate their traditional Chasidic wedding Tuesday under the Chupah, or wedding canopy, at the Marriott Madison West in Middleton. Holding the microphone is the bride's brother, Rabbi Mendel Matusof.
MADISON, WI — Both bride and groom wore flowing white. Receptions were held before and after the marriage ceremony — actually an intricate series of ceremonies — which was held outside despite a chilly wind Tuesday evening, to be under open sky.
A plate and glass were smashed. And men and women were separated for much of this wedding celebration at the Marriott Madison West in Middleton.
The marriage of Chanie Matusof, of Madison, and Nissi Gansbourg, of Montreal, was a deeply traditional Chasidic Jewish wedding.
It may have been the first of its kind here — the closest most Madisonians have come to experiencing anything similar may be watching “Fiddler on the Roof. ”
“It is rare, ” said Rabbi Matusof of the Chabad House on Regent Street, the father of the bride, who officiated. “Just ask the staff here and they 'll tell you they 've never seen anything like it before. ”
“My parents have been here in Wisconsin for 40 years, ” added Rabbi Mendel Shmotkin, of the Milwaukee-based group Lubavitch of Wisconsin. “This is definitely the first Chasidic wedding that Madison has ever seen. This is historic. ”
Chasidism is a traditional Jewish movement steeped in mysticism that originated in Eastern Europe in the 18th century.
Striking upon entering the hotel were the large number of men in traditional Chasidic dress: dark suits, long beards and black hats over their skull caps.
Following tradition, the bride and groom had not seen one another for a week leading up to the wedding. Also by tradition, the couple have never touched, safeguarding the preciousness of physical intimacy. (Indeed, unrelated men and women at the wedding greeted one another with a warm “Mazel Tov ” rather than shaking hands or hugging.)
Chanie Matusof, 21, said she was introduced to Gansbourg, 24, by her sister-in-law, who is the groom 's first cousin. They dated just long enough to plan the wedding — about four months, she said.
“The families go through the vetting process, ” Shmotkin said. “There 's a lot of heavy detective work that goes on to try and ascertain if the people 's values and goals in life and personalities match. You look for compatibility. ”
The wedding began with separate receptions, called Kabbalas Ponim, where women were with the Kallah (bride), and men with the Chosson (groom).
The couple 's mothers entered the men 's hall to break a plate — symbolizing that just as the plate cannot be pieced back together, the engagement is also irreversible. Then a group of men including the groom entered the bride 's hall, where Gansbourg placed a veil on her head.
The Matusof family, noted one brother, is the only Chasidic family in Madison. Faygie Matusof, the bride 's mother, said they came to Madison in the early 1980s to run Chabad House, as ambassadors of Jewish tradition, spirituality and unity. Their synagogue welcomes Jews from all traditions, as does the campus Chabad UW house, run by their son, Rabbi Mendel Matusof.
Among the roughly 400 wedding guests were more than 50 rabbis, including one from France, another from Thailand and many from Canada.
And while the first half of the wedding was solemn, a time of personal Yom Kippur or atonement for the couple, once Gansbourg smashed the glass under the Chupah (an ornate canopy atop four poles) the crowd moved inside the hotel — changing not only venues, but moods as well.
“Next comes music and wild, raucous dancing, ” noted Shmotkin with a laugh. "It is just pure joy for their new life together.
Rabbi Yitschok Gniwisch, grandfather of the groom, was among the seven rabbis who gave blessings at the wedding - this one over a cup of wine, a symbol of joy and abundance
https://www.crownheights.info/index.php?itemid=11204
Grand Rebbe Aaron Teitelbaum issues new wedding laws
Lipa Schmeltzer New York - ‘Big Event’ Concert Banned?
https://www.shalomnewyork.com/mazl-tov/simchat-tzion-bringing-joy-into-the-lives-of-israeli-couples/
This is another article
Monday, February 18th, 2008...9:36 pmSimchat Tzion: Bringing Joy Into The Lives Of Israeli Couples
“Obviously, each wedding has its own price structure, as there are differences not only in menu and numbers of portions,” comments Schuster, “but Simchat Tzion often needs to account for special circumstances, considering the needs of each individual case.” Still, Schuster estimates the average wedding costs about $3,700, and the organization often sponsors multiple weddings in a single night. It has branched out to include additional caterers, who all give a discount when they hear of Simchat Tzion’s incredibly noble and altruistic work. To date, Simchat Tzion has made over 2,000 weddings, but there are still people in need that they must turn away because of financial reasons. A grant committee (working on a completely voluntary basis) determines whether or not the applicant meets the economic criteria set out in guidelines in applications. JewishPress.com
https://www.shalomnewyork.com/mazl-tov/simchat-tzion-bringing-joy-into-the-lives-of-israeli-couples/
The word burkainpreviousissuesinHebrew is
מסוהmas-veh' ـ masveh
Apparently from an unused root meaning to cover; a veil: - vail. It is unlikeburqawomen
צעיףtsâ‛îyph..tsaw-eef
In Exodus Chapter 34: 33 35 (33 As Moses had finished speaking with them, make a face veil.
ויכל משׁה מדבר אתם ויתן על - פניו מסוה 34 and Moses was when he entered before the Lord to speak with him burqa tends to come out, and then come out and speak to the children of Israel. 35 If the children of Israel saw the face of Moses that his skin shine Musa was responding burqa over his face until he is to speak with him.).
Read more: https://www.tafsir.net/vb/forum13/thr...#ixzz2HIcur1aH
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