CCAR RESPONSA
Contemporary American Reform Responsa
181. Sukkah as a
Huppah
QUESTION: May a sukkah be used as a
huppah? Is it possible to use a sukkah in this fashion in the courtyard of a
synagogue? May it be used in the case of a symbolic sukkah on the bimah of a
synagogue? (L. P, Pittsburgh, PA)ANSWER: Traditionally a wedding is not
conducted, except under emergency conditions, during hol hamoed sukkot
(Shulhan Arukh Even Haezer 64.5; Orah Hayim 524.1). Yet, if we intend to do so,
and are not constrained by the earlier prohibition, we should then inquire about the nature of the
huppah in general. Although the term huppah has been used in the
Talmud, its meaning there was quite different from the meaning which we have given it.
In the Talmud it referred to the marriage chamber, often beautifully and generously
decorated by the groom’s father (San. 108a). Subsequently, there was considerable difference of
opinion as to what huppah actually meant as indicated in the comments by Joe Sirkes
(Tur Even Haezer 61). Huppah may have meant the isolation of the groom with
the bride, or the mere fact that she entered his house (even in the company of others according
to Rabbanu Nissim), or that some cloth, possibly a portion of the groom’s coat, was placed over
the girl’s head during the blessings, or that the father gave the girl to the husband. These and
others are all possible definitions of the huppah. None of them have anything to do with
the small canopy which we now erect for a wedding ceremony. The canopy was probably first
mentioned by Moses Halevi Mintz in the fifteenth century (Maharam Minz #109). There it
stated that the community provided a kipah, or canopy, for the couple in which they were seated
outside the synagogue before the ceremony. This, of course, had nothing to do with the
ceremony itself. Moses Isserles first mentioned the huppah as used by us (Shulhan
Arukh to Even Haezer 55.1), and it is clear that this was a novelty, symbolic of the room in
which the bride and groom were later alone together. Solomon B. Freehof has concluded
(“Huppah,” In the Time of Harvest, pp. 192 ff) that this symbolic home was arranged
during the period of poverty in Poland and Russia in which one could hardly expect a young
student to be able to provide a home or even a room for the bride. Instead, they often resided in
the home of the girl’s parents. The huppah served to meet the ancient requirements, and
the community arranged for this symbolic room on neutral ground, i.e., the courtyard of the
synagogue. As the huppah stood for the sexual union of the bride and groom, it was
considered inappropriate to bring the huppah into the synagogue. For that reason, the
ceremony previously held within the synagogue was moved to the exterior into the
courtyard. Any kind of symbolic hut may be used, and there would be no reason for
excluding a sukkah. The construction of the sukkah would not interfere with such a
use. All the regulations which deal with the construction of a sukkah are quite specific.
They treat its dimensions, the nature of its sides and the roof. The main concern, however, is the
visibility of the sky through the roofing material, which may not be solid. For that reason, a
sukkah may not be placed under a tree, does not become a permanent part of a home,
etc. (Shulhan Arukh Orah Hayim 426 ff). The sukkah is to be used as much as
possible during the week of the festival. The family should live in it and minimally take one meal
in it (Shulhan Arukh Orah Hayim 439). All of this makes it clear that the sukkah is
the equivalent of a home for that week. The symbolism of the huppah would fit to a
sukkah if (a) the sukkah belongs to the groom, and therefore, demonstrated his
intention of providing a home for his newly established family; (b) the sukkah belongs to
the synagogue, and therefore, to the entire community. It would provide the same symbolism as
the communal synagogue huppah. For these reasons, it would be perfectly
possible to use an outdoor sukkah as a huppah if a wedding is permitted at this
time. For that matter, it would be equally appropriate to use the interior huppah placed on
the bimah of many synagogues. As the huppah is symbolic, we may use it in this
manner.February 1979
If needed, please consult Abbreviations used in CCAR Responsa.