I attended services at Mishkan Shalom last spring.
A friend of mine led the Torah study that preceded services. We read from the haftarah, Hosea, in which the prophet addresses his unfaithful wife, Gomer. Their troubled marriage is really a metaphor for the relationship between Israel and God.
Here’s a sample of what Hosea says: “Assuredly, / I will take back My new grain in its time / And My new wine in its season, / And I will snatch away My wool and My linen / That serve to cover her nakedness. / Now will I uncover her shame / In the very sight of her lovers, / And none shall save her from Me.” (Hosea 2:11-12, JPS Tanakh.) Hosea goes on to assure Gomer that he will take her back and shower her with love. (So too with God and Israel.)
Grim stuff. It reminded our modern sensibilities of an abusive husband addressing his battered wife. “Okay,” our teacher said, “we understand the psychology of it. So how do we reconstruct this?”
I think about that Torah lesson every time I encounter a practice with which I’m uncomfortable: How do we reconstruct this? How do we maintain the integrity of the tradition while also making it relevant and meaningful? The ketubah, or Jewish wedding contract, is a good case-in-point.
Traditionally, the ketubah was a legal document. It was a contract that stated the obligations of the husband to his bride. The husband promised to work and support his wife, to provide her with food and other necessities, and even to fulfill her conjugal needs. Should the husband prove remiss in his duties, he was required to financially compensate his wife. And that’s it.
The ketubah was a significant development in Jewish marital relations. It was written in Aramaic, the lingua franca at the time it was codified, and thus comprehensible to the parties entering into it. It attempted to provide some security for women, too, by assuring them some material support. But there is no doubting that it is a pre-modern artifact. A traditional ketubah insures a bride for the dowry that she brings to the marriage, “whether in silver, gold, jewelry, clothing, furnishings or bedding” plus an additional amount agreed to by the groom’s family. The insurance is calculated in zuzim, the Jewish currency used in Roman Palestine.
There is power in the age of certain Jewish traditions. Consider the ancient sound of the shofar calling us to repent, or the lighting of the menorah, a reminder of the survival of the Jewish people throughout the ages. But there are some things liberal Jews have trouble connecting with, and the traditional ketubah is one of them. That Shannon and I can’t imagine celebrating our union with a traditional ketubah is only partly related to our status as outsiders in terms of halakha. We know we’re outside the Law. Rather, we find the spirit of the ancient ketubah lacking, too.
So what to do? How do we reconstruct this?
An example of a modern ketubah, courtesy of Gene B., Once Upon a Paper
Shannon and I chose to have a custom ketubah. We reviewed possibilities we found on the Internet and settled (appropriately) on a Reconstructionist-inspired ketubah. We chose the text we did because of its emphasis on community, social justice and tradition. “We promise to honor our community by offering and accepting support, love, and friendship,” it reads. “Our home will be a place of openness and generosity, enriched by Jewish tradition. Together, we will work for peace and justice with empathy and hope, taking action to help heal the world.”
We liked the text so much that we made only one change, adding to the ketubah, after the first sentence quoted above, “We will honor Shabbat, the Jewish holidays, and other family customs. If we are blessed as children, we will raise them as Jews.” Shannon and I have agreed to keep a Jewish home, but we want to make sure that she never feels out of place or excluded, hence “other family customs,” which covers a range of potentialities. (For instance, it is not Shannon’s custom to fast on Yom Kippur.) We engage in reconstruction to bring modern meaning to ancient ways.
The service I attended at Mishkan Shalom included an aufruf, or blessing over the Torah, by a couple soon to be married. (My friend, who led Torah study, and his fiancee.) After that, we threw candy at the couple. As the rabbi prepared to return the Torah to the Ark, she discovered a Hershey’s Kiss in the scroll. (To which there was no damage, I promise.) “There is much sweetness in Torah,” she quipped.
That is what Shannon and I have aimed for in our nontraditional Jewish wedding: to capture the sweetness of custom by actively reconstructing it.
(Special thanks to Gene B., the artist who is designing our ketubah and gave me permission to use an example of his artwork in my post. You can find more of Gene’s work at his shop on Etsy, Once Upon a Paper.)