Article Discussion: The Seven Jewish Wedding Blessings–A Secular Humanistic Version

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This topic has 3 voices, contains 4 replies, and was last updated by  Roger 1401 days ago.

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October 4, 2010 at 9:00 am #5095

admin

Click here to read the article: The Seven Jewish Wedding Blessings–A Secular Humanistic Version

October 12, 2010 at 5:15 pm #5110

gilbro

Gee, there are only 6 here! It begins with #2, leaving out the first of the traditional blessings, “borei p’ri hagafen” (Creator of the fruit of the vine). Why is that? I would think that such a bracha could certainly be re-formulated, something like “Praised be the one who joins in joyous celebration with the fruit of the vine”…or something like that.

October 12, 2010 at 7:11 pm #5111

Nardy Grün

Very nice and inspirational. I will surely use it when officiating, thank you David!
Let me suggest a version for the bllesing on the wine, hope the Hebrew will get through.
בָּרוּךְ אַתָּה עָמַל כָּפֵּינוּ מְגַדֵּל פְּרִי הַגֶּפֶן, וְיוֹצֵר הַיַּיִן.

October 18, 2010 at 9:01 am #5132

Chanya

I respect anyone’s right to create any rituals they want. So what I’m about to say is simply an observation, and I hope the writer will not take offense. There is a fascinating element of “borrowed clothing” in all of this – i.e. the “original” sheva brachot have a fundamental purpose, as the writer notes, to serve/acknowledge/praise the Creator. If one is a secular humanist, presumably one could use any text for any purpose (except, presumably, to recognize God, as that would not fit within the strictures of secular humanism). So why this particular text? I suppose the answer would be something about connecting to one’s Jewish roots, Jewish content, Jewish identity, etc. Which is fine. But as Daniel Gordis has pointed out in his book on Jewish parenting, almost all Jewish texts from before 200 years ago, and even a significant number in the past 200 years are about God, and to ignore that is to ignore the main point of the texts. It’s fine to use the sheva brachot for a specifically secular purpose – but in doing so, the secular humanist is not standing on his own two feet, so to speak – he is relying on the Rabbis who came before him whose entire lives were about God, and without which the secular humanist would have nothing to work with to fashion a Jewish secular humanist wedding ceremony. In other words, there is, in a certain sense, having one’s cake and eating it too – specifically choosing a secular framework, and then specifically relying on generations of people who put God at the center in order to build that secular framework.

December 21, 2010 at 12:20 am #5325

Roger

Thank you for writing this and making it available to all!

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