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Does Your Rabbi Approve of
Your Ketubah?

Author: Mark Etinger

You don't need us to tell you how stressful planning a wedding can be. Every detail, from the shoes of the flower girl to the stamps on the envelopes of the invitations, has to be proofed and revised and taken care of over and over and over again. But at the end of the day, the cake gets eaten, the champagne gets drunk, the tuxedos get returned and the gifts get deposited into a checking account.

But there is one thing that happy couples will typically spend a great deal of time selecting BEFORE the wedding, and it will actually be relevant AFTER the ceremony as well, for many years to come.

We're talking, of course, about the ketubah.

For those who are unaware, the ketubah is the Jewish wedding contract between the bride and the groom. While originally created as a means of protecting the bride and ensuring she would be supported, protected and cherished, the ketubah is now considered as much a part of Jewish art as it is a staple of a Jewish marriage, if not more so.   

Because of its role in Jewish art, ketubahs are now available in countless different designs, each one more magnificent than the next. While this has positively expanded the influence of Jewish art, it has perhaps put more pressure on the young bride and groom, who have yet one more difficult decision to make before the big day.

Naturally, every bride and groom has their own personal set of priorities. And for some, the ketubah selection might be somewhere near the bottom. Sadly, some couples may opt to just find the quickest, most convenient ketubah  available and order the first one they see, rush delivery if the price is right.

However, for those couples who think being selective with their ketubah isn't important, here's something to keep in mind:

Imagine this scenario: after searching your entire lifetime for the perfect partner, then spending months planning the perfect wedding, including finding the most magnificent, beautiful ketubah, you show up to the chuppah on the day of your wedding only to discover your Rabbi or Cantor will not marry you with the ketubah you've chosen.

Because they find your ketubah to be unfit.

Yes, this scenario does and has occurred. Many rabbis will find a ketubah unacceptable if the text is not correct ,even if just a Hebrew name or date is misspelled or the calligraphy is unusually shaped or distorted. It is unfair for you to ask your Rabbi or Cantor to sacrifice his own principles and beliefs just because you failed to check with him beforehand to make sure your ketubah was kosher (and besides, they typically won't).

You've spent so much time getting everything ready for this day; DON'T FORGET to get your ketubah approved! (And don't wait until the last minute — make sure you have ample time for adjustments.) 

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Chaim Bernath is an artist known for his high quality Judaica art, featuring a wide selection of ketubahs and other Jewish gifts. Visit Chaim online at www.ChaimBernath.com for your next chuppah or piece of Jewish art.

Article Source: http://www.articlealley.com/http://marketinger.articlealley.com/does-your-rabbi-approve-of-your-ketubah-2006502.html
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Why A Traditional Jewish Funeral

Author: Rabbi Alan Bright

Weddings and funerals are two of the last communal activities in which friends and family members gather together to pay their respects. Within the modern social setting, the majority of events that were once significant social concerns have been replaced or transformed. Events such as festivals or religious holidays have lost much of their luster, leaving fewer reasons for persons to join together and celebrate communal bonds. The traditional Jewish funeral is arguably one of the last forums in which it is expected that the participants will give themselves wholly over to the memory of the departed loved one and the reaffirmation of those who remain alive on earth.

In the Jewish custom, the rites involved in the processes of mourning are a part of paying respect to the dead, and therefore it is necessary to adhere to these (Lamm 13). The use of ritual can be used to further unite the mourners in a shared sense of purpose. The respect given to the body under halachah (rabbinical law) helps to provide guidelines that can bring the mourners together and help to show honor towards and emotional commitment to the departed (Zemer 61). For example, there are strong proscriptions against cremation in the Jewish tradition, as cremation is considered to be a desecration of the body; mutilation of any type following death is perceived as a violation of the rights of the deceased. Similar objections have been raised towards autopsies and other after-death processes that affect a body (Lamm 38). There are also canonical objections in the Scripture to cremation as a means of preparing the body, as burning has traditionally been used as a means of punishment or shame for those whom deserved this type of treatment following death (e.g., prisoners, witches, etc.). In the modern era, it is no longer sensible to believe that cremation is dishonorable, and especially senseless to see the process of cremation as purposefully disposing of a witch. The decision to cremate a body, however, is nevertheless a violation of tradition, and it is probable that cremation will insult or horrify some of the persons attending the funeral. As the service is designed to unite the assembled friends and family, it is recommended that cremation be avoided to help promote unity and avoid conflict and strife among the assembled mourners. The funeral is, after all, a place in which emotions are likely to run high regardless of the method of burial, and it would be inappropriate to use a method that would inflame negative responses.

The disposal of the body through burial is also an example of socially and ecologically-responsible techniques. In Jewish tradition, rituals have been developed through which the body is interred or buried within a comparatively short amount of time. There is no wake, and the body is watched at all times from the point of death to the point of burial. Sitting with the body takes its origins from a time in which a body could be scavenged by vermin, which would not only have been disrespectful to the deceased but also could increase the risk for plague or contamination among those handling the corpse. The rite of immediate burial with minimum accompanying frills is also derived from this tradition, and in the modern setting it is likely to incorporate a lack of embalming fluid or any other form of preservative. Yet, conversely, the practice of entombing a body in a simple wooden casket is also socially conscious, where the body can decompose as quickly as possible and free up the existing burial grounds for other deceased persons. These practices should be openly welcomed by persons in the modern era, as these demonstrate strong commitment to the health and well-being of the living while also paying respect to the dead. Indeed, as modern burial practices are increasingly chemically-dependent, a response to this has been for ecologically-minded persons to request burials devoid of chemicals and are in simple wooden coffins (Chamberlain and Pearson 113). It is quite possible that these processes will increase the popularity of the traditional Jewish funeral, even among non-Jews.

The use of the grave site or the internment station is also a fundamental part of the Jewish burial. These stations are semi-permanent, in that they will fade over the centuries, but these do provide an exceptional illusion of permanency for the mourners. When burial or internment occurs over multiple generations, the location in which this occurs takes on a greater purpose for the family. The descendents are able to approach this location and recognize that their ancestors were tied to the land, as this patch of earth holds sentimental significance even if the bodies themselves are gone. As time passes, each body that is added to a family plot or cemetery site indicates that the family continues to establish itself, and its legacy is not only preserved in death but also in the successive generations that are able to visit this location.

Reliance on Jewish tradition during a funeral also has one very important outcome: The immediate family does not have to make decisions concerning the treatment and the burial of their loved one's body. In a scenario where the ritualistic processes of death and burial are affirmed through millennia of practice, this helps the mourners concentrate on their loss as opposed to decisions concerning coffins, between the options of cremation or burial, or even when and where the memorial service will be held. A highly structured service that lasts from the time of death until sitting shiva has been completed seven days later helps to provide a sense of purpose and emotional completion for the family, without distracting them through frivolous concerns.

Works Cited

Chamberlain, Andrew T. & Pearson, Michael P. Earthly Remains: The History and Science of Preserved Human Bodies. New York: Oxford University Press, USA. 2002.

Lamm, Maurice. The Jewish Way in Death and Mourning. New York: Jonathan David Publishers. 2000.

Zemer, Moshe. Evolving Halakhah: A Progressive Approach to Traditional Jewish Law. New York: Jewish Lights Publishing. 2003.

Article Source: http://www.articlesbase.com/religion-articles/why-a-traditional-jewish-funeral-794902.html
About the Author
Rabbi Alan W. Bright M.A. - Certified Mohel is the spiritual leader of Shaare Zedek Congregation, Montreal, QC. www.shaarezedek.ca rabbi@shaarezedek.ca

The Seven Jewish Wedding Blessings –
a Secular Humanistic Version

Author: David Gruber

Many interfaith/Jewish weddings include the Seven Blessings . I was recently asked to officiate a ceremony, with a Secular Humanistic non-theistic Hebrew/English version of the Seven Blessings. I searched for a Hebrew version (I found only one or two), and nothing I found felt right, so I resolved to write one myself. It was important to me to preserve most of the original words, which would give it a traditional feel, and enable me to chant the blessings in the traditional tune. I also decided to try to write in a way that each of the six blessings (the seventh is the standard blessing over the wine) would parallel one of the six principles of the Humanist Manifesto III .

#1 Baruch hamaskil ba’adam hamaiveen sheha’olam lo nivra lichvodo.
Praised be the enlightened one amongst humans, who understands that the world was not created for him.

The traditional blessing blesses the deity for creating everything for his glory; humans are not the reason for creation. Humanists agree with the latter. The first Manifesto principle states that, “knowledge of the world is derived by observation, experimentation, and rational analysis”. It is these very tools that have made it clear that the vast Universe, was not created, and certainly not with us in mind.

#2 Baruch hamodeh al yitzeerat ha’adam.
Praised be the one who is thankful for the evolution of humans.

The traditional blessing thanks the deity for creating humans. The second Manifesto principle states that “humans are an integral part of nature, the result of unguided evolutionary change.” This does not belittle our existence. On the contrary, our existence is something that Humanists celebrate and marvel at, feeling lucky to be alive in such a wondrous world. Hebrew does not have a word for evolution, so I preserved the word, yatzar, which does not have a definite ex nihilo tone to it.

#3 Baruch ha’ohev kol ha’adam kitzalmo kitzelem dimoot tavneeto ki’ezro kol echad vi’echad. Baruch hamodeh al yitzeerat ha’adam.
Praised be the one, who loves all humans as one’s self, as one’s very own self, and loves every human as one loves one’s spouse. Praised be the one who is thankful for the evolution of humans.

 The traditional blessing thanks the deity for creation in his image, the Mosaic rationale for according each human respect. The third Manifesto principle states that, “Humanists … are committed to treating each person as having inherent worth and dignity”. The Humanist sees no need to ground respect for fellow humans in anything beyond the Golden Rule. We treat everyone, as we would want to be treated or want our loved ones to be treated. The Hebrew word tzelem, in this context, means “himself”, rather than “his image”.  

#4 Sose tasees vitagail ha’akarah bikeebootz baneha litochah biseemcha. Baruch hasame’ach eem tziyon bishoov baneha.
Let the barren (city) be joyful and exulted at the ingathering of her children into her midst in gladness. Praised be the one who shares in the gladness of Zion at the return of her children.

The fourth traditional blessing prays the barren Israel/Jerusalem, will one day (anthropomorphically) rejoice in the Jewish People’s return.  The fourth Manifesto principle tells us that meaning is not imposed by the deity. We “animate our lives with a deep sense of purpose, finding wonder and awe in the joys and beauties of human existence, its challenges and tragedies.” We can derive meaning from human history and culture. As Jews, we are proud that we rose from the ashes, and fulfilled the “2000 year old hope”, returning to Israel, which serves as a beacon of democracy and Jewish culture.

#5 Same’ach nisamach re’eem ha’ahuveem kiseemchat gan eden meekedem. Baruch misame’ach chatan vikalah.
Let us gladden the loving couple, (so they may enjoy gladness) like the legendary gladness of paradise. Praised be the one, who gladdens the bridegroom and the bride . 

The fifth traditional blessing implores the deity to gladden the couple, as he gladdened Adam and Eve. The Humanistic blessing is explicit about the non-factual nature of this couple, but still embraces the idea of two people feeling like they were made for each other. The fifth Manifesto principle reminds us that, “humans are social by nature and find meaning in relationships.” The peak of human relationships is that of true lovers. The ending of #5-6 emphasizes that it is we who should gladden the couple.

#6 Brucheem hamarbeem sasone viseemcha chatan vichalah geelah reenah deetzah vichedvah ahavah vi’achvah vishalome vire’oot. Mihairah bichole ha’olam yeeshama keev’arai yihoodah oochvichootzote yirushalayeem kol sasone vikol seemcha kol chatan vikol kalah kol meetzhalote chataneem maichoopatam un’arim meemeeshteh nigeenatam. Baruch ha’misame’ach chatan im hakalah.
Praised be those who increase, joy and gladness, bridegroom and bride, exultation, song, pleasure and delight, love and brotherhood, peace and friendship.  May there soon be heard, all over the world, as in the cities of Judea and as in the streets of Jerusalem, the sound of joy and the sound of gladness, the voice of the bridegroom and the voice of the bride, the happy shouting of bridegrooms from their weddings and of young men and women from their song filled feasts. Praised be the one, who causes the bridegroom and bride to be glad together. 

The sixth traditional blessing thanks the deity for creating happiness, and implores him to hasten the day, where liberty may return to Israel, so weddings may regularly occur thereii. The sixth Manifesto principle also discusses happiness and liberty. It tells us that, “working to benefit society maximizes individual happiness”, and that we must “minimize the inequities of circumstance and ability… so that as many as possible can enjoy a good life.” To get there we must, “uphold the equal enjoyment of human rights and civil liberties.” The return of our own right of self determination as Jews, coupled with Israel’s democratic nature, inspire us to work towards a world where all people live happy and free.  

I hope these blessings will enhance future wedding celebrations. In the words of the Manifesto, may we be “guided by reason, inspired by compassion, and informed by experience”, and, through that “live life well and fully.” 

© Copyright 2010 – Rabbi David S. Gruber – www.interfaithweddingrabbi.net - All Rights Reserved
Article Source: http://www.articlealley.com/article_1746685_41.html
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The Prayer Shawl: Yesterday and Today
By Barbara Taylor

The prayer shawl, known as the tallit in the Jewish community, is an intricate part of Judaica and the Jewish religion. Here is a look at prayer shawls of yesterday and today and the giving of the tallit as a gift to commemorate the major moments in the life of a young man or woman.

The prayer shawl began its life as the Jewish tallit and was originally worn by men in ancient times. At the corners of the tallit tassels would be attached in fulfillment of the commandment of zizit, found in the book of Numbers.

Again the LORD spoke to Moses, saying, 38 “Speak to the children of Israel: Tell them to make tassels on the corners of their garments throughout their generations, and to put a blue thread in the tassels of the corners. 39 And you shall have the tassel, that you may look upon it and remember all the commandments of the LORD and do them, and that you may not follow the harlotry to which your own heart and your own eyes are inclined, 40 and that you may remember and do all My commandments, and be holy for your God. 41 I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.” Numbers 15:37-41

In time the tallit was lost from the daily habit as the Jews assimilated with their Gentile neighbors following their exile, and the tallit became a strictly religious garment used for prayer (hence the use of the phrase "prayer shawl").

Today's Prayer Shawl

Today's prayer shawl has changed a great deal from its earliest inception. In the Encyclopedia Judaica it says that the first tallit "was usually made either of wool or of linen and probably resembled the abayah still worn by the Bedouin for protection against the weather."

Today's tallit is usually white and made of wool, cotton or silk. Until recently the prayer shawl bore only black stripes; today, in remembrance of the blue thread of the zizit, prayer shawls may have stripes made of blue woven into the material and, among less orthodox sects, may also have stripes of maroon, white, purple, gold, silver, rainbow, pink and combinations of colored stripes with metallic threads.

The prayer shawl is given by a father to a son, a father-in-law to a son-in-law or a teacher to a student and may be purchased to mark a special occasion, such as a wedding or a bar/bat mitzvah, often accompanying a tefillin as a remembrance God's deliverance of the children of Israel out of Egypt.

Women's Prayer Shawls

One thing you rarely find when investigating the history and the use of the prayer shawl is what type of tallit is worn by women. Because historically the tallit was worn by men the majority of the literature concerning their use focuses on that of the men in temple. This is due to both convention and the Judaic belief that women are exempt from time related Mitzvahs and is encouraged by Orthodox Rabbis. The prayer shawl is also worn by women outside of the orthodox beliefs, however, often in a much less orthodox style that allows her to maintain both style and femininity.

Related Articles - Prayer shawls, tallit, tallits, Jewish, prayer, Israel, , History of the Prayer Shawl

TRADITIONS PLUS...

Why Do Jews Light Candles on Friday Night?

One of the most well known Jewish practices related to the observance of Shabbat (the Sabbath) is the lighting of oil lamps or candles before its commencement.

One of the most well known Jewish customs connected with the observance of Shabbat (the Sabbath) is the lighting of lamps or candles before sunset on Friday night. The practice is often thought to have been initiated by the Pharisees, a Jewish sect in the late Second Temple period. The practice is ancient and according to the first century Jewish historian Josephus, its popularity had even spread among non-Jewsish communities.

Today, the lighting of a special lamp or candles on the eve of the Sabbath is regarded as a religious duty. The early Tannaim (the first generation of rabbis of the Mishnaic and Talmudic period) viewed it as a well-known practice so much so that their discussions often dealt with the minor details connected with it, sch as the kind of wick or oil to be allowed as opposed to its origin. While the Hebrew Bible does not explicity direct the lighting of Sabbath lights, it does prohibit the kindling of lights on the Sabbath. The inference therefore is to provide light before the onset of the Sabbath.

Other rabbis held differing views as to whether the lighting of the Sabbath lamp was an obligation or a mitzvah (commandment). While it was and is considered obligatory for men and women, it is especially incumbent upon the woman of the house. If no woman lives in the house or she is unavailable, the obligation rests upon the man of the house according to the Code of Jewish Law known as the Shulchan Aruch.

The bracha (blessing) said at the lighting of the Sabbath candles is: "Blessed art Thou O L-rd. who hast sanctified us with Thy commandments and commanded us to kindle the lights of the Sabbath. In some Jewish communities women also recite a prayer for the health and prosperity of their families.

The lighting of the Sabbath lamp was considered an obligation which had to be discharged before dark set in. Some rabbis demanded that at least two lamps or candles should be lighted. The reason for this lies in the desire to to express the commandment to "zachor" (remember) the Sabbath as found in Exodus 20. The other commandment, "shamor" (observe) is found in the book of Deuteronomy.

The Sabbath meal should only be eaten where the lamp or candles are burning. Explicit directions are given concerning the material for the wick, the kind of oil that is kosher, the manner of lighting the lamp, and to what extent one can derived benefit from the light of the Sabbath lamp or candles for reading and other purposes.

Later rabbis questioned whether lighting the candles or a lamp marked the beginning of the Sabbath rest, or whether Sabbath did not set in until after the prayers had been recited and 2iddush performed. Others contended that the recitation of Psalm 92 (the Song for the Sabbath Day) initiated the Sabbath.

Source: Free Articles from ArticlesFactory.com
ABOUT THE AUTHOR
Jacob Lumbroso writes articles on history, foreign cultures, and Judaism. For Shabbat Candle sets or other Jewish symbols, visit http://www.judaicaquest.com

Jewish Divorce
By [http://ezinearticles.com/?expert=Uriel_Sela]Uriel Sela

A divorce or divorce document is called a "Geht" in Hebrew. Judaism sees divorce as an unfortunate occurrence, but recognizes that  sometimes it is necessary nonetheless. The Talmud states that divorce is mandatory if the wife has committed sexual transgressions.  In the Torah, the prophet Malachi declared, "I hate divorce, says Adonai, the God of Israel." But Malachi 2:14 states, "The Lord has been witness between you and your wife of your youth against whom you have dealt treacherously, though she is your companion, the wife of your covenant." The Talmud declares, "When a man puts aside the wife of his youth, even the very altar weeps."   But divorce has always been a part of Jewish law.

Initiation of a Divorce and Consent  
As a rule, only the husband can initiate and grant a divorce. However, the Talmud specified several causes that would justify forcing a husband to divorce his wife: if the marriage was childless after ten years; if the husband refused to have sex with his wife; if the husband beat his wife; or if the husband contracted a "loathsome" disease. Rabbi Gershom, who also enacted monogamy, ruled  that a wife could not be divorced without her consent about 1000 C.E and this rule has come to be accepted.  A husband can never be divorced without his consent, a circumstance that has been the cause of increasing problems.

The Bet Din and its Jurisdiction
Jewish divorce is granted by a rabbinical court (bet din, "house of judgment") composed of three rabbis. A scribe and two witnesses are usually also present.  Rabbinical courts do not necessarily recognize civil divorces. In Israel there is no civil divorce at all. Elsewhere, use of the orthodox bet din is voluntary.  Reform Judaism recognizes civil divorce automatically. An Orthodox woman cannot remarry without a bet din divorce. since her children by the new marriage. would be considered illegitimate.

Shlom Bayit - Reconciliation
Before issuing a divorce, the Bet Din will usually attempt to bring about Shlom Bayit  (literally "peace of the home") - reconciliation, by sending the couple to counseling as well as by exhorting them to forgive and reconcile their differences.

The Divorce Process
If Shlom Bayit fails, the court interviews the husband and wife to ensure their mutual consent. The Bet Din also checks the financial status of the couple and rules about alimony and child support (Mezonot). The Geht document(divorce decree) is drawn up in Hebrew calligraphy. After a divorce, the wife is not allowed to marry for 90 days, to be certain that if she becomes pregnant there will be no question regarding of paternity.

Except when the divorce is granted for misconduct by the wife, a man who divorces his wife is required to pay her the sums of money specified in the ketubah (marriage contract) as well as child support, Mezonot, decided by the court.

Status of Divorcees
Jewish law prohibits a man from remarrying his ex-wife after she has married another man. A Kohein (descendant of the priestly class) cannot marry a divorced woman.

Problematic Aspects
A problem arises if the husband has abandoned his family,  or if his whereabouts are not known or if he is lost in battle or at sea for example. The wife is considered "agunah" (literally anchored). She cannot be granted a divorce without the consent of her husband, and therefore cannot remarry. There is no satisfactory solution to this problem. Likewise, a court can try to persuade a recalcitrant husband to grant a divorce, but ordinarily cannot grant a divorce without a consent. In some cases, husbands will refuse the divorce out of spite or to try to evade alimony, and will not respond even to the most extreme measures. There is current no solution for this predicament in Jewish law either.

AJudaica.com - Online [http://www.ajudaica.com/]Judaica store
Article Source: [http://EzineArticles.com/?Jewish-Divorce&id=5850569] Jewish Divorce

Jewish Washing Cups: Tribute to Tradition and Tastes

Author: Jenny Halimi

Jewish Washing cups are important part of an age old Judaic ritual. As found codified in the Hebrew Bible the Ritual Washing or ablution or Netilat Yadayim is the metaphor of getting rid of every bodily impurity. Down the history, this purity practice of washing involves pouring water from a special type of cup, namely Yiddish. In Jewish encyclopaedia, these cups are described to be solid and heavy containing two handles to be held alternatively. The cups are supposed to contain fair amount of unused, naturally pure water without any presence of other substance or colour.

As a tribute to the belief hinting at sublime liberation from any sort of slavery or sufferings, this washing practice is well followed in the contemporary or Reform Judaic clans. Hence, the Jewish Religious Washing Cups are nevertheless more than important in daily living. Answering the age's demands, the luxury and art has also invaded the practice and commercialism. Plenty of materials and designs and artistic innovations added much to the dignity of Jewish Washing cups.

Ceramic Washing Cups: The most popular variation of Jewish Washing Cups. Curved with finest hand printing this type of religious wash cups are always an artistic choice. These come in one colour or in designer mosaic collection. Elegance is the most vibrant factor of these cups with two handles. Colour and water-proof layers add more to the captive serenity of theses cups which effectively range from $29 to $40.

Pewter Washing Cups: These are rich with designs on pewter. Some of the cups are also contain 24K gold which are heavy and most beautiful with exquisite crafting and smoothness. Pewter cups are generally available within $142 with 6'' height.

Designer washing cups: These are contemporary in their beauty and art. Elegant painting or Jerusalem Floral designs are most popular of the lot. Theses ranges from $24 to $ 35 along with Basins matched with design and colour.

Armenian Chrome washing cups: They are very famous for simple elegance. These are durable and available with Wash basins within $35.

Other than these, the Silver Washing cups and Gold Washing cups that you can find in some Judaica Stores, with silver handles are all time choice for the conservative followers of the tradition. Besides all these, Hard Plastic or Stainless Steel Jewish Washing Cups and Basins have also hit the market for low cost and durability.

Article Source: http://www.articlesbase.com/gifts-articles/jewish-washing-cups-tribute-to-tradition-and-tastes-3877045.html

About the Author
Article by Jenny, content writer at Inter-Dev SEO Company, on behalf of PersonalJudaica.com –Jewish Holiday Gifts

Significance of the Yarmulka and Other Jewish Practices
Author: Mark Etinger

As with any other religion, there are signs, symbols, practices and customs that are an integral part of Jewish life. One of the obvious identifiers of a religious Jewish man is the kippah. Kippas are the circular skullcaps that Jewish men wear at all times. When visiting a significant religious area like a synagogue, even non-practicing or non-religious men are encouraged to wear kippas. 

Kippah is the Hebrew word for these head coverings (plural is kippot or kippas). Yarmulka (plural is yarmulkes) is the Yiddish word for kippah, which is more widely known among non-Jewish English speakers. Religious Jewish men wear kippas at all times, whereas less observant men wear kippas only during prayer and religious ceremonies. The only time observant men don't wear kippot is while sleeping. 

In Judaism, covering the head demonstrates Jewish identity and is an act of religious devotion. There are some Talmudic references to covering the head, however the practice is considered more of a tradition and custom than a commandment. The styles of kippas often identify social, political or religious association. Classical Orthodox men typically wear smooth black bowl-shaped yarmulkes. Hasidic men wear fedoras over large black kippot. Zionists or Modern Orthodox men typically wear knitted yarmulkes. These styles stem from religious, social, and cultural traditions, although some Jewish men prefer certain materials and styles based on personal preference rather than specific affiliation. 

Another Jewish custom that is commonly practiced is posting a mezuza on the doorpost of the home. Mezuza, the Hebrew word for "doorpost," is a case that contains a scroll with the first paragraph of the Shema Yisrael (the core Jewish prayer) written on it. The prayer begins: "Hear, O Israel, the LORD our God, the LORD is One." Mezuzot are hung on the doorposts of most Jewish homes as symbolic protectors of the home and reminders of the commandments. The tradition of affixing mezuzot has roots within the writings of the Torah (Deuteronomy).

Another common item in many traditional Jewish homes is the challah cover for Shabbat dinner. There are many beautiful designs available and they add a decorative touch to the dinner table. As well as a symbol of Shabbat tradition, challah covers also serve the practical purpose of keeping the challah bread from drying out. As common Judaica store products, challah covers are produced in a variety of materials, including silk, terylene, and velvet.

The menorah is another major aspect of the Jewish way of life. There are two different types of Menorahs: seven-branched and nine-branched. The seven-branched menorah has been an important religious and cultural symbol for close to 3,000 years and is frequently used to represent Israel. The nine-branched menorah is specially associated with Hanukkah, and the extra eighth candle is used as a vehicle for lighting the other candles.

Judaica stores, both locally and online, offer a wide assortment of Seforim and other Jewish books, kippot, and mezuzot. In addition, a variety of items for special holidays like challah covers or menorahs can also be found.
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Whether you need kippas, Seforim, Yarmulkas or the latest in Jewish music - www.eichlers.com is your one stop, online Judaica Store.
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Just Who Is Lieberman and What Is His Clause?
The Conservative Ketubah Text Explained
By: Melissa Dinwiddie

If you're having a Jewish wedding and your officiating rabbi is affiliated with the Conservative Movement, he or she will most likely require that your ketubah have something called the Lieberman Clause. You'll probably find some ketubah artists and stores offer what they call the "Conservative" text, and some offer "Conservative with Lieberman" (or "Conservative w/Lieb.") What does it all mean, you wonder?
A Little Historical Background
The ketubah, or Jewish marriage contract, was developed about 2,500 years ago as an attempt to protect women from being left without resources if their husband should die or divorce them. The traditional wording, written in Aramaic (the colloquial and legal form of Hebrew back in those days), is nothing more than a prenuptial agreement, specifying the (mostly financial) obligations of the groom toward his bride.
Largely codified in the Middle Ages, this same Aramaic wording is still in use by the Orthodox Jewish community to this day. If a couple is having a wedding officiated by an Orthodox rabbi, he will absolutely require this traditional Aramaic text in order for the wedding to be valid.
Side Note: The Problem of the Agunah, or Chained Woman
According to Jewish law, in order for a divorce to be effective, a man must grant his wife a get (a Jewish bill of divorce) of his own free will. Without a get (or a heter aguna -- permission by a halachic authority based on a decision that her husband is presumed dead), a woman is not permitted to remarry, and any children she might bear with another man would be considered illegitimate. Even if she obtains a civil divorce, without a get she is "chained" to her old marriage, hence the term agunah, or "chained woman."
This situation has led to serious consequences for women whose husbands refuse to grant their wives a get. While a man may be shunned, imprisoned, or in other ways pressured into giving his wife a get, ultimately if he decides to be stubborn about it, the woman is stuck.
The Conservative Movement's Solution
In the 1950s the Conservative movement's Rabbinical Assembly attempted to resolve the problem of the agunah by adding a clause to the traditional ketubah text, stipulating that divorce will be adjudicated by a modern Bet Din (rabbinic court). This clause is called "the Lieberman clause," named after the Talmudic scholar who developed it.
Orthodox Judaism has rejected the Lieberman clause as a violation of Jewish law, but it is still very much in use by the Conservative movement, and rabbis of other streams sometimes require this clause on the ketubah as well.
The Conservative ketubah text, then, is made up of two texts: the traditional Aramaic (Orthodox) ketubah text, plus the Lieberman clause.
So what do these texts actually say? Since you may be signing a document at your wedding with this wording, you may want to know what you're agreeing to! Here is a translation of the traditional ketubah text:

"On __________ [day of the week], the __________ day of the month __________ in the year __________ since creation of the world, the era according to which we are accustomed to reckon here in the city of __________ how __________ son of __________ said to this virgin/widow/divorcée/convert __________ daughter of __________ 'Be thou my wife according to the law of Moses and Israel, and I will work for thee, honor, support, and maintain thee in accordance with the custom of Jewish husbands who work for their wives, honor, support, and maintain them in truth. And I will set aside for thee 200 zuz [traditional money] {for virgins}/100 zuz {for all others}, in lieu of thy virginity, which belong to thee (according to the law of Moses), and thy food, clothing, and necessaries, and live with thee in conjugal relations according to universal custom.' And __________ this virgin/widow/divorcée/convert consented and became his wife. The dowry that she brought from her father's house/her own house, in silver, gold, valuables, dresses and bedclothes, amounts to __________ [100 silver pieces {virgin}/50 silver pieces {all others}], and the bridegroom consented to increase this amount from his own property with the sum of __________ [100 silver pieces {virgin}/50 silver pieces {all others}], making in all __________ [200 silver pieces {virgin}/100 silver pieces {all others}]. And thus said
__________ the bridegroom, 'I take upon myself and my heirs after me the responsibility of this marriage contract, of the dowry, and of the additional sum, so that all this shall be paid from the best part of my property, real and personal, that I now possess or may hereafter acquire. All my property, even the mantle on my shoulders, shall be mortgaged for the security of the contract and of the dowry and of the addition made thereto.' __________ the bridegroom has taken upon himself the responsibility for all the obligations of this ketubah, as is customary with other ketubot made for the daughters of Israel in accordance with the institution of our sages -- may their memory be for a blessing! It is not to be regarded as an illusory obligation or as a mere symbolical delivery between __________ son of __________ the bridegroom, and __________ daughter of __________ the virgin/widow/divorcée/convert, and they have employed an instrument legally fit for the purpose to strengthen all that is stated above, and everything is valid and established."

And here is a translation of the Lieberman clause:
"And in solemn assent to their mutual responsibilities and love, the bridegroom and bride have declared: as evidence to our desire to enable each other to live in accordance with the Jewish law of marriage throughout our lifetime, we, the bride and bridegroom, attach our signatures to this ketubah, and hereby agree to recognize the Bet Din of the Rabbinical Assembly and the Jewish Theological Seminary of America, or its duly appointed representatives, as having authority to council us in the light of Jewish tradition which requires husband and wife to give each other complete love and devotion, and to summon either party at the request of the other, in order to enable the party so requesting to live in accordance with the standards of Jewish law of marriage throughout his or her lifetime. We authorize the Bet Din to impose such terms of compensation as it may see fit for failure to respond to its summons or to carry out its decision."

If you're shopping for a ketubah, make sure to check with your rabbi or cantor before you make your selection! Although most Conservative rabbis will require the Conservative text (plus Lieberman clause!), every rabbi is different. One thing is for sure, though: if you get to your wedding and your rabbi decides that your ketubah is not acceptable, you won't be able to use it! So check first, and have fun shopping!

©copyright Melissa Dinwiddie 2010

About the Author
Melissa Dinwiddie is an award-winning artist and calligrapher, and the owner of Ketubahworks, an online gallery and store showcasing her fine art ketubot, wedding certificates, wedding invitations, chuppah canopies and more. To view Melissa's work, and receive a free PDF with ketubah/wedding certificate care info, visit http://www.ketubahworks.com and sign up for her Wedding Tips Newsletter.
 (ArticlesBase SC #1762148)
Article Source: http://www.articlesbase.com/ - Just Who Is Lieberman and What Is His Clause? The Conservative Ketubah Text Explained

Ketubah: the Jewish Prenuptial Agreement

Author: Irfan Faruki

Ketubah can be technically considered as a part of every Jewish marriage ceremony. It acts as the blueprint or the manual of how the marriage should be. It indicates the role of the husband, which primarily is to provide food and clothing for the family. The ketubah also states the marital relations the wife should give his husband and vice versa. But more importantly, the ketubah is a legal document that mandates the husband to pay a particular amount of money to the wife in the event that the husband divorces her or if he dies unfortunately.

The creation of ketubah rooted from the problems caused by the biblical dowry. The dower, or the bride price, is the amount a young man has to pay to his soon-to-be wife or her parents at the time of marriage. Young Jewish men don’t necessarily have big amounts of money prior to marriage. Unless they come from rich families, they find it hard to pay the dower required of them by the Jewish law.

The solution devised by the rabbis to this social dilemma is the ketubah. The ketubah delays the payment of the biblical dower of the husband to her wife. Ketubah allows the man to marry a woman even without paying her or her family a single cent at the time of their wedding. However, that amount becomes payable at the time of his death or if the marriage was broken up due to reasons like divorce.

The couple can get married without the ketubah. However, they cannot engage in any marital relations if their kebutah cannot be signed. The ketubah, before it can be enforced, it has to be duly acknowledged by the couples and two witnesses. Without these parties attesting to the married party's ketubah, it is unlawful for two people to act as husband and wife, even if they have just been married.

Right now, there are a lot of ketubah texts presented in the most artistic forms and designs. The kebutah is considered the sign of both the party's undying love for each other. Therefore, it has been the most vibrant and the prominent part of a Jewish marriage.

Article Source: http://www.articlesbase.com/marriage-articles/ketubah-the-jewish-prenuptial-agreement-298776.html

About the Author
jessyjudaica.com offers Ketubah for Jewish marriage and Judaica gifts including Jewish wedding store and gift registry.