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# While some have the practice for the Kallah to stand at the right of the Chattan, others, according to the Arizal, prefer the opposite, after the Churban, while others are not makpid at all.<ref>The Kenesset HeGedolah (Hagahot Beit Yosef Even HaEzer 61:3) quotes and prefers the position of the Maharil for the Kallah to stand at the right of the Chattan and disagrees with those who propose the opposite. Yalkut Yosef (Sova Semachot 1:6:5) quotes the various opinions and sources for each of the opinions and paskens that it's proper for the Kallah to stand at the right of the Chattan, just as Rav Ovadia always practiced.</ref> | # While some have the practice for the Kallah to stand at the right of the Chattan, others, according to the Arizal, prefer the opposite, after the Churban, while others are not makpid at all.<ref>The Kenesset HeGedolah (Hagahot Beit Yosef Even HaEzer 61:3) quotes and prefers the position of the Maharil for the Kallah to stand at the right of the Chattan and disagrees with those who propose the opposite. Yalkut Yosef (Sova Semachot 1:6:5) quotes the various opinions and sources for each of the opinions and paskens that it's proper for the Kallah to stand at the right of the Chattan, just as Rav Ovadia always practiced.</ref> | ||
===Placing Ashes=== | ===Placing Ashes=== | ||
# Some Ashkenazim have the minhag to place ashes on the forehead of the chatan at the time of the chupah | # Some Ashkenazim have the minhag to place ashes on the forehead of the chatan at the time of the chupah.<ref> The Shulchan Aruch OC 560:2 and EH 65:3 writes that there is a minhag to place ashes on the forehead of the chatan to actively demonstrate how we remember the destruction of the Bet Hamikdash even as we rejoice at a wedding. While the Biur Halacha 560:2 s.v. vechen asks why this isn’t the minhag today, the Nitai Gavriel (Nesuin v. 1 p. 117) writes that many have the minhag today.</ref> Sephardim don’t have this minhag today.<ref> The Kaf Hachaim 560:21 writes that this isn’t the Sephardic minhag today. Nesuin Khalacha 6:19 and Yalkut Yosef (Sovah Semachot 1:6:6) agree. On the other hand, Chacham Ben Tzion Abba Shaul (Ohr Letzion vol. 3 pg. 277) also notes that the practice seems to be not to place ashes but he wonders how they can disregard this custom, which has sources in the Gemara and the Shulchan Aruch. He therefore rules that even sepharadim should participate in this custom.</ref> | ||
===Outdoors=== | ===Outdoors=== | ||
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# Some Ashkenazim have the minhag to bring candles to the chupa. Sephardim don’t have this minhag.<ref>One reason (Nesuin Khalacha 6:2 quoted from the Mateh Moshe) for the minhag of carrying candles to the chupah is because ner in gematria is 250 and two times that for the two candles is 500, which is the sum of the limbs of a man (248) and woman (252). Also, 500 is the gematria of pru urevu. Alternatively, the Tashbetz Katan 467 writes that the candles are to signify the fact that the chupa is reminiscent of matan torah at which there were awesome lights and sounds. Yalkut Yosef (Sovah Semachot 1:6:3) cites a Tosfot Sanhedrin 32b s.v. kol who, based on Yirmiyahu 25:10, infers that there was a very old custom to light candles at a wedding. | # Some Ashkenazim have the minhag to bring candles to the chupa. Sephardim don’t have this minhag.<ref>One reason (Nesuin Khalacha 6:2 quoted from the Mateh Moshe) for the minhag of carrying candles to the chupah is because ner in gematria is 250 and two times that for the two candles is 500, which is the sum of the limbs of a man (248) and woman (252). Also, 500 is the gematria of pru urevu. Alternatively, the Tashbetz Katan 467 writes that the candles are to signify the fact that the chupa is reminiscent of matan torah at which there were awesome lights and sounds. Yalkut Yosef (Sovah Semachot 1:6:3) cites a Tosfot Sanhedrin 32b s.v. kol who, based on Yirmiyahu 25:10, infers that there was a very old custom to light candles at a wedding. | ||
* Yalkut Yosef writes that Sephardim don’t have such a minhag albeit there is no concern for chukat hagoyim.</ref> | * Yalkut Yosef writes that Sephardim don’t have such a minhag albeit there is no concern for chukat hagoyim.</ref> | ||
==Yichud Room== | |||
# The Sephardic minhag is not to have a yichud room. Accordingly, the bride doesn’t need to cover her hair until they arrive home together that night.<ref>Rav Ovadia Yosef in Yabia Omer 5:8 establishes the minhag of Sephardim for centuries was not to have yichud immediately after the chupah, but only later that night when the couple went home. He explains that reciting the sheva brachot in advance of the yichud is not an issue either because the brachot are birchot shevach and don’t need to be made right before the mitzvah, or because the primary method of Nesuin is the chupah even though it isn’t private. In defending the minhag he emphasizes that being more strict by having a yichud room is in fact disgracing the previous generations and shouldn’t be done. He also adds that the minhag of having the couple enter the yichud room immediately after the chupah before an entire audience is inappropriate since it is known why a couple has yichud. See there and in Yalkut Yosef (Sovah Semachot 1:12) at great length for more reasons and details. [http://www.dailyhalacha.com/media/Syrian_Sephardic_Wedding_Guide.pdf Rabbi Mansour] writes that the Syrian minhag is to have a room for the couple to eat and exchange gifts, however, the room is not locked and there are no witnesses so that it isn’t actual yichud.</ref> | |||
==Chupat Niddah== | |||
# see [[Chupat Niddah]] | |||
==Related Pages== | ==Related Pages== | ||
