Traditional Jewish weddings are replete with a variety of rituals. The origins of these traditions find their roots in both Bible-related customs, traditions carried down through generations, and vestiges of superstitious beliefs. Jews were traditionally admonished not to believe in superstition. The attitude of many Jews, particularly in the Middle Ages, can best be summed up in a quotation from the Sefer Hassidim, The Book of the Pious, a scholarly 13th century German-Jewish publication which dealt with the everyday lives of traditional Jews: "One should not believe in superstitions, but it is best to be heedful of them."

A widespread beliefs not only in the Jewish community, but throughout the world, is that demons or evil spirits are especially prolific and present during times of joy and life-cycle events such as wedding. Many wedding customs, with Jewish customs being no exception, have at least a part of their origins in an attempt to ward off the envy and rage of the spirit world and the belief that the bride needed protection again the eyein hara (the evil eye).

The custom of veiling the bride (badecken) is traditionally explained by the reference to Rebecca in Genesis (24:65) "Rebecca took her veil and covered herself" upon her first meeting Isaac. Popular legend attributes the badecken to the Biblical story of Jacob and his wives. After working seven years for permission to marry Rachel, Jacob was tricked on his wedding day into marrying Leah, instead (Genesis 29:25). To avoid such a mishap, according to legend, the groom "checks" to be sure than it is, indeed, his bride, before her veil is lowered over her face. Students of Jewish folklore believe that the use of the veil by a Jewish bride may be an adaptation of a Roman custom. Among Romans the bride wore a full-length veil, which was used when she died as her burial shroud. Among Oriental Jews, the veil is made of opaque material. It is so designed to serve as an affirmation that the bride is placing her complete faith and trust in the man whom she is about to marry.

There once was a widespread belief that demons were frightened of fire and scared away by light. This belief formed the basis for many couples, of a variety of religious backgrounds, to walk down a protective aisle of torches and candles. The custom continues today in many Jewish weddings where two candles are carried to escort to bride and groom to the wedding canopy. The more traditional explanation explains that the numerical value for the Hebrew word candle (nair) has the same value as the biblical phrase in Genesis (1:28) "Be fruitful and multiply."

During Jewish ceremonies, it is traditional that males wear kippot (Yarmules in Yiddish), skullcaps, as a head covering. The covering of the head is a demonstration of the awareness that there is something which is infinitely above our intellect and symbolizes our sense respect and humility in the presence of such a Being. Non-Jewish males may choose to wear a kippah, as well.

The chuppah or bridal canopy is perhaps the central tradition at most Jewish weddings. Usually it is made of ornamented satin, or velvet -- supported by four poles. Marriage ceremonies in the Middle Ages customarily took place outdoors, as an omen that the marriage should be blessed with as many children as stars in the heavens. To make a space separate from the surrounding marketplace, the rabbis sanctioned the use of a chuppah. Time and creativity have "turned it into" a variety of other similar structures. The original meaning of the word was "room" or "covering" from the phrase in the Bible: "Let the bridegroom go forth from his chamber and the bride out of her pavilion (chuppah) (Joel 2:16). The chuppah symbolizes the new Jewish home that the couple creates together. It may also have origin is in the reference in the Bible to the bridal bower in which the newlywed couple were confined at the end of the wedding ceremony. In the Middle Ages the custom evolved into a cloth, or outer covering, that was spread over the bridal couple as a means of protecting them from demonic harm and the evil eye. Some believe that It is reminiscent of the tents of the ancient Hebrews.

The tradition of having Honor Attendants also has some Jewish roots. Legend has it that Michael and Gabriel, two angels, attended the "wedding" of Adam and Eve. Honor attendants are thus considered to be model friends of the bride and groom.

Hakafot, is the custom of the bride circling the groom, in some traditions seven times, in some three. This circling is bride's way of demonstrating how central the groom is to her thoughts and to her very being. Another interpretation is based on the belief that evil spirits seek to keep the young couple from the fulfillment they look for in their marriage. The "walking around" may serve to protect the husband from the demons which seek to find him. The seven hakafot corresponds to the seven marriage blessings and may well also refer to the seven verses in the Bible which says: " . . . and when man taketh a wife." The three hakafot may be based on the verses in Hosea (2:21-22) in which the word "betroth" is used three times in an analogy of G-d as the bridegroom speaks to Israel, the bride.

The Seven Blessings (shevah berachot) mark the completion of the wedding ceremony. The blessings are recited over wine or grape juice. It is the seven blessings that join the new couple to their community. A "new custom" has been added to add even more symbolism. The two mothers and then the two fathers (of the bride and of the groom) pass the wine goblet to the bride. This symbolizes the joining not only of the bride and the groom, but also of their two families. It should be noted that in Hebrew and in Yiddish there are specific words to "name" the relationship between the bride's and groom's families (mechutaneem), as apposed to the somewhat pejorative and perhaps distancing expression "in laws."

Almost every Jewish wedding ends with the traditional breaking of a glass. The traditional explanation is that the smashing of the glass adds a social component to the ritual and dates back to Talmudic times when Rabbi Mar de-Rabina felt that his disciples had become too frivolous at the marriage of his son. Legend has it that he grabbed a costly glass and threw it to the floor. This had a sobering effect on his guests and gave the clear message that in celebration there should always be awe and "trembling, " as well. Some believe that even in the height of their joy, the couple must pause in remembrance of the destruction of the Temple in Jerusalem. The shattered glass is a reminder to all in attendance that the world is replete with imperfection and it an imperative to all to partake in Tikkun Olam, the mending of the world.

Smashing of glasses also has origins in superstition. Throughout the Near East smashing of glasses or dishes was a common gesture thought to have magical powers, symbolizing the smashing of the powers of demons and any ill-wishers. In Germany, during the Middle Ages, the marriage glass was thrown against a special stone called a traustein, which was commonly embedded in the outside wall of the synagogue. The heaving of the glass, it was believed would fly in the face of demons that traditionally descended from the North. This act was thought to be a powerful antidote to their evil abilities.

There are other rituals and traditions that are practiced at a Jewish wedding. Many depend on the level of observance of the couple. The ones discussed in this article should be considered "the basics." For more information . . . "The Jewish Book of Why," by Alfred J. Kolatch, published by Jonathan David Publishers.