Ravina, the student of Rav Ashi, finished the work of his teacher in editing the Gemara. Some small amount of editing was done by Ravina's students and thus the Talmud (which is the Mishna and the Gemara) was finished at the end of the 5th century around 500 CE. The major commentaries on the Talmud weren't written until hundreds of years later. "Rashi" lived and wrote at the end of the 11th century and died in 1105 CE. The Ba'alei Tosafot, which included Rashi's sons-in-law and grandsons, followed. The commentaries by Rashi and Tosafot are found in practically every page of virtually every edition of the Babylonian Talmud side by side with the Mishna and/or Gemara.

The Orthodox wedding has four parts. The first two parts are under the Chuppah (wedding canopy).
Before the ceremony gets underway, the two families meet and agree upon tanaim (what their respective financial support to the couple will be). This may take place at any time before the wedding.
Just prior to the chuppah, the groom, led by the parents, approaches the bride and places a veil upon her which will remain during the chuppah. This is based on a tradition from Jacob.
The first part of the wedding: under the chuppah, the groom gives an item of value (customarily a gold ring) to the bride and, in Hebrew, declares his intention to marry her (see Tosafot commentary, to Talmud Ketubot 3a). Then a blessing is said (Talmud, Ketubot 7b). Technically, this actually constitutes the binding stage of the engagement, and in ancient times was usually done separately from the wedding ceremony.
Between the first and second parts of the wedding, the Rabbi customarily reads aloud the ketubah (marriage contract).
The second part of the wedding: the seven wedding-blessings (see Talmud, Ketubot 8a) are sung over a cup of wine, and the bride and groom take a drink from the cup. Then a glass or plate is broken, to symbolize that even in this happy time, we remain aware of the Destruction of the Temple (see also Tosafot commentary, to Talmud Berakhot 31a).
The third part of the wedding: the bride and groom retire in privacy for several minutes to a room. This constitutes a symbolic consummation and finalizes the formal portion of the marriage. During this seclusion they break the fast which they observed on their wedding day.
The fourth part of the wedding: the couple then enter the adjacent wedding hall, and the festive meal is served to the assembled guests amid a lot of music and dancing (see Talmud, Ketubot 17a).

The Orthodox wedding has four parts. The first two parts are under the Chuppah (wedding canopy).
Before the ceremony gets underway, the two families meet and agree upon tanaim (what their respective financial support to the couple will be). This may take place at any time before the wedding.
Just prior to the chuppah, the groom, led by the parents, approaches the bride and places a veil upon her which will remain during the chuppah. This is based on a tradition from Jacob.
The first part of the wedding: under the chuppah, the groom gives an item of value (customarily a gold ring) to the bride and, in Hebrew, declares his intention to marry her (see Tosafot commentary, to Talmud Ketubot 3a). Then a blessing is said (Talmud, Ketubot 7b). Technically, this actually constitutes the binding stage of the engagement, and in ancient times was usually done separately from the wedding ceremony.
Between the first and second parts of the wedding, the Rabbi customarily reads aloud the ketubah (marriage contract).
The second part of the wedding: the seven wedding-blessings (see Talmud, Ketubot 8a) are sung over a cup of wine, and the bride and groom take a drink from the cup. Then a glass or plate is broken, to symbolize that even in this happy time, we remain aware of the Destruction of the Temple (see also Tosafot commentary, to Talmud Berakhot 31a).
The third part of the wedding: the bride and groom retire in privacy for several minutes to a room. This constitutes a symbolic consummation and finalizes the formal portion of the marriage. During this seclusion they break the fast which they observed on their wedding day.
The fourth part of the wedding: the couple then enter the adjacent wedding hall, and the festive meal is served to the assembled guests amid a lot of music and dancing (see Talmud, Ketubot 17a).

The Orthodox wedding has four parts. The first two parts are under the Chuppah (wedding canopy).
Before the ceremony gets underway, the two families meet and agree upon tanaim (what their respective financial support to the couple will be). This may take place at any time before the wedding.
Just prior to the chuppah, the groom, led by the parents, approaches the bride and places a veil upon her which will remain during the chuppah. This is based on a tradition from Jacob.
The first part of the wedding: under the chuppah, the groom gives an item of value (customarily a gold ring) to the bride and, in Hebrew, declares his intention to marry her (see Tosafot commentary, to Talmud Ketubot 3a). Then a blessing is said (Talmud, Ketubot 7b). Technically, this actually constitutes the binding stage of the engagement, and in ancient times was usually done separately from the wedding ceremony.
Between the first and second parts of the wedding, the Rabbi customarily reads aloud the ketubah (marriage contract).
The second part of the wedding: the seven wedding-blessings (see Talmud, Ketubot 8a) are sung over a cup of wine, and the bride and groom take a drink from the cup. Then a glass or plate is broken, to symbolize that even in this happy time, we remain aware of the Destruction of the Temple (see also Tosafot commentary, to Talmud Berakhot 31a).
The third part of the wedding: the bride and groom retire in privacy for several minutes to a room. This constitutes a symbolic consummation and finalizes the formal portion of the marriage. During this seclusion they break the fast which they observed on their wedding day.
The fourth part of the wedding: the couple then enter the adjacent wedding hall, and the festive meal is served to the assembled guests amid a lot of music and dancing (see Talmud, Ketubot 17a).

The Orthodox wedding has four parts. The first two parts are under the Chuppah (wedding canopy).

Before the ceremony gets underway, the two families meet and agree upon tanaim (what their respective financial support to the couple will be). This may take place at any time before the wedding.

Just prior to the chuppah, the groom, led by the parents, approaches the bride and places a veil upon her which will remain during the chuppah. This is based on a tradition from Jacob.

The first part of the wedding: under the chuppah, the groom gives an item of value (customarily a gold ring) to the bride and, in Hebrew, declares his intention to marry her (see Tosafot commentary, to Talmud Ketubot 3a). Then a blessing is said (Talmud, Ketubot 7b). Technically, this actually constitutes the binding stage of the engagement, and in ancient times was usually done separately from the wedding ceremony.

Between the first and second parts of the wedding, the Rabbi customarily reads aloud the ketubah (marriage contract).

The second part of the wedding: the seven wedding-blessings (see Talmud, Ketubot 8a) are sung over a cup of wine, and the bride and groom take a drink from the cup. Then a glass or plate is broken, to symbolize that even in this happy time, we remain aware of the Destruction of the Temple (see also Tosafot commentary, to Talmud Berakhot 31a).

The third part of the wedding: the bride and groom retire in privacy for several minutes to a room. This constitutes a symbolic consummation and finalizes the formal portion of the marriage. During this seclusion they break the fast which they observed on their wedding day.

The fourth part of the wedding: the couple then enter the adjacent wedding hall, and the festive meal is served to the assembled guests amid a lot of music and dancing (see Talmud, Ketubot 17a).

The majority of weddings in Israel are at least nominally religious.

Religious Jewish weddings have four parts. The first two parts are under the Chuppah (wedding canopy).

Before the ceremony gets underway, the two families meet and agree upon tanaim (what their respective financial support to the couple will be). This may take place at any time before the wedding.

Just prior to the chuppah, the groom, led by the parents, approaches the bride and places a veil upon her which will remain during the chuppah. This is based on a tradition from Jacob.

The first part of the wedding: under the chuppah, the groom gives an item of value (customarily a gold ring) to the bride and, in Hebrew, declares his intention to marry her (see Tosafot commentary, to Talmud Ketubot 3a). Then a blessing is said (Talmud, Ketubot 7b). Technically, this actually constitutes the binding stage of the engagement, and in ancient times was usually done separately from the wedding ceremony.

Between the first and second parts of the wedding, the Rabbi customarily reads aloud the ketubah (marriage contract).

The second part of the wedding: the seven wedding-blessings (see Talmud, Ketubot 8a) are sung over a cup of wine, and the bride and groom take a drink from the cup. Then a glass or plate is broken, to symbolize that even in this happy time, we remain aware of the Destruction of the Temple (see also Tosafot commentary, to Talmud Berakhot 31a).

The third part of the wedding: the bride and groom retire in privacy for several minutes to a room. This constitutes a symbolic consummation and finalizes the formal portion of the marriage. During this seclusion they break the fast which they observed on their wedding day.

The fourth part of the wedding: the couple then enter the adjacent wedding hall, and the festive meal is served to the assembled guests amid a lot of music and dancing (see Talmud, Ketubot 17a).

The Orthodox wedding has four parts. The first two parts are under the Chuppah (wedding canopy).
Before the ceremony gets underway, the two families meet and agree upon tanaim (what their respective financial support to the couple will be). This may take place at any time before the wedding.
Just prior to the chuppah, the groom, led by the parents, approaches the bride and places a veil upon her which will remain during the chuppah. This is based on a tradition from Jacob.
The first part of the wedding: under the chuppah, the groom gives an item of value (customarily a gold ring) to the bride and, in Hebrew, declares his intention to marry her (see Tosafot commentary, to Talmud Ketubot 3a). Then a blessing is said (Talmud, Ketubot 7b). Technically, this actually constitutes the binding stage of the engagement, and in ancient times was usually done separately from the wedding ceremony.
Between the first and second parts of the wedding, the Rabbi customarily reads aloud the ketubah (marriage contract).
The second part of the wedding: the seven wedding-blessings (see Talmud, Ketubot 8a) are sung over a cup of wine, and the bride and groom take a drink from the cup. Then a glass or plate is broken, to symbolize that even in this happy time, we remain aware of the Destruction of the Temple (see also Tosafot commentary, to Talmud Berakhot 31a).
The third part of the wedding: the bride and groom retire in privacy for several minutes to a room. This constitutes a symbolic consummation and finalizes the formal portion of the marriage. During this seclusion they break the fast which they observed on their wedding day.
The fourth part of the wedding: the couple then enter the adjacent wedding hall, and the festive meal is served to the assembled guests amid a lot of music and dancing (see Talmud, Ketubot 17a).

The traditional Jewish wedding has four parts. The first two parts are under the Chuppah (wedding canopy).
Before the ceremony gets underway, the two families meet and agree upon tanaim (what their respective financial support to the couple will be). This may take place at any time before the wedding.
Just prior to the chuppah, the groom, led by the parents, approaches the bride and places a veil upon her which will remain during the chuppah. This is based on a tradition from Jacob.
The first part of the wedding: under the chuppah, the groom gives an item of value (customarily a gold ring) to the bride and, in Hebrew, declares his intention to marry her (see Tosafot commentary, to Talmud Ketubot 3a). Then a blessing is said (Talmud, Ketubot 7b). Technically, this actually constitutes the binding stage of the engagement, and in ancient times was usually done separately from the wedding ceremony.
Between the first and second parts of the wedding, the Rabbi customarily reads aloud the ketubah (marriage contract).
The second part of the wedding: the seven wedding-blessings (see Talmud, Ketubot 8a) are sung over a cup of wine, and the bride and groom take a drink from the cup. Then a glass or plate is broken, to symbolize that even in this happy time, we remain aware of the Destruction of the Temple (see also Tosafot commentary, to Talmud Berakhot 31a).
The third part of the wedding: the bride and groom retire in privacy for several minutes to a room. This constitutes a symbolic consummation and finalizes the formal portion of the marriage. During this seclusion they break the fast which they observed on their wedding day.
The fourth part of the wedding: the couple then enter the adjacent wedding hall, and the festive meal is served to the assembled guests amid a lot of music and dancing (see Talmud, Ketubot 17a).

The Orthodox wedding has four parts. The first two parts are under the Chuppah (wedding canopy).
Before the ceremony gets underway, the two families meet and agree upon tanaim (what their respective financial support to the couple will be). This may take place at any time before the wedding.
Just prior to the chuppah, the groom, led by the parents, approaches the bride and places a veil upon her which will remain during the chuppah. This is based on a tradition from Jacob.
The first part of the wedding: under the chuppah, the groom gives an item of value (customarily a gold ring) to the bride and, in Hebrew, declares his intention to marry her (see Tosafot commentary, to Talmud Ketubot 3a). Then a blessing is said (Talmud, Ketubot 7b). Technically, this actually constitutes the binding stage of the engagement, and in ancient times was usually done separately from the wedding ceremony.
Between the first and second parts of the wedding, the Rabbi customarily reads aloud the ketubah (marriage contract).
The second part of the wedding: the seven wedding-blessings (see Talmud, Ketubot 8a) are sung over a cup of wine, and the bride and groom take a drink from the cup. Then a glass or plate is broken, to symbolize that even in this happy time, we remain aware of the Destruction of the Temple (see also Tosafot commentary, to Talmud Berakhot 31a).
The third part of the wedding: the bride and groom retire in privacy for several minutes to a room. This constitutes a symbolic consummation and finalizes the formal portion of the marriage. During this seclusion they break the fast which they observed on their wedding day.
The fourth part of the wedding: the couple then enter the adjacent wedding hall, and the festive meal is served to the assembled guests amid a lot of music and dancing (see Talmud, Ketubot 17a).

The wedding is conducted by a Rabbi.

Before the ceremony gets underway, the two families meet and agree upon tenaim (what their respective financial support to the couple will be). This may take place at any time before the wedding.

Just prior to the chuppah, the groom, led by his father and father-in-law, approaches the bride and places a veil upon her which will remain during the chuppah. This is based on a tradition from Jacob.

Between the first and second parts of the wedding, the Rabbi customarily reads aloud the ketubah (marriage contract).

At Christian weddings, the groom "magically" appears on the stage with no escort, and the bride is given away on the arm of her father, and their mothers and surviving grandparents sit in the audience.

At Jewish weddings, BOTH parents escort BOTH bride and groom to the marriage canopy and their surviving grandparents can stand or sit in chairs on the stage.

At Orthodox Jewish weddings, the groom is escorted by their fathers and the bride is escorted by their mothers. Orthodox Jews don't kiss at the end of the ceremony, and men and women sit and dance separately.

In Jewish law, a marriage can take place in three ways: -- the groom presents a written contract, and the bride accepts it, both agreeing to become married to each other; -- the groom presents a material or cash gift, making clear that its purpose is marriage, and the bride accepts it for that purpose; -- the bride and groom share physical relations with each other. Any one of these actions constitutes a marriage under the law. The modern Jewish wedding ceremony includes all three. Two are in full view and witnessed by all in attendance. The third is not witnessed, but is implied by actions which, under the law, are accepted as proof.

The Orthodox wedding has four parts. The first two parts are under the Chuppah (wedding canopy).
Before the ceremony gets underway, the two families meet and agree upon tanaim (what their respective financial support to the couple will be). This may take place at any time before the wedding.
Just prior to the chuppah, the groom, led by the parents, approaches the bride and places a veil upon her which will remain during the chuppah. This is based on a tradition from Jacob.
The first part of the wedding: under the chuppah, the groom gives an item of value (customarily a gold ring) to the bride and, in Hebrew, declares his intention to marry her (see Tosafot commentary, to Talmud Ketubot 3a). Then a blessing is said (Talmud, Ketubot 7b). Technically, this actually constitutes the binding stage of the engagement, and in ancient times was usually done separately from the wedding ceremony.
Between the first and second parts of the wedding, the Rabbi customarily reads aloud the ketubah (marriage contract).
The second part of the wedding: the seven wedding-blessings (see Talmud, Ketubot 8a) are sung over a cup of wine, and the bride and groom take a drink from the cup. Then a glass or plate is broken, to symbolize that even in this happy time, we remain aware of the Destruction of the Temple (see also Tosafot commentary, to Talmud Berakhot 31a).
The third part of the wedding: the bride and groom retire in privacy for several minutes to a room. This constitutes a symbolic consummation and finalizes the formal portion of the marriage. During this seclusion they break the fast which they observed on their wedding day.
The fourth part of the wedding: the couple then enter the adjacent wedding hall, and the festive meal is served to the assembled guests amid a lot of music and dancing (see Talmud, Ketubot 17a).

A square piece of material, sometimes velvet, other times a quilt-patchwork of friends' hand-designed art or simply a prayer shawl (Tallis). Either way, the canopy is held up by four poles, sometimes free-standing and sometimes actually held aloft by the pole-holders.

The canopy is called a "chupah".

First: It is a very beautiful ceremony. Second: It has very important significances. Third: it pleases the Jewish relatives and Christians like it too because it honors God almighty. Some mixed religion couples will use a Rabbi and a Christian Minister at the same time. They also sometimes choose to do both styles of ceremonies at the same time. Personally, even though I am a born again Christan I prefer the Jewish Ceremony.

In a traditional Jewish wedding ceremony, there are no vows recited. However, when the groom places the wedding band on the bride's finger, he says (in Hebrew): "Behold, you are consecrated to me with this ring according to the traditions of Moses and Israel."

If the bride gives the groom a ring, when placing the ring on his finger, she says (in Hebrew): "I am my beloved's, my beloved is mine."

He has to smash a wineglass with his foot (Tosfot commentary, Berakhot 31a).

The Orthodox wedding has four parts. The first two parts are under the Chuppah (wedding canopy).

Before the ceremony gets underway, the two families meet and agree upon tanaim (what their respective financial support to the couple will be). This may take place at any time before the wedding.

Just prior to the chuppah, the groom, led by the parents, approaches the bride and places a veil upon her which will remain during the chuppah. This is based on a tradition from Jacob.

The first part of the wedding: under the chuppah, the groom gives an item of value (customarily a gold ring) to the bride and, in Hebrew, declares his intention to marry her (see Tosafot commentary, to Talmud Ketubot 3a). Then a blessing is said (Talmud, Ketubot 7b). Technically, this actually constitutes the binding stage of the engagement, and in ancient times was usually done separately from the wedding ceremony.

Between the first and second parts of the wedding, the Rabbi customarily reads aloud the ketubah (marriage contract).

The second part of the wedding: the seven wedding-blessings (see Talmud, Ketubot 8a) are sung over a cup of wine, and the bride and groom take a drink from the cup. Then a glass or plate is broken, to symbolize that even in this happy time, we remain aware of the Destruction of the Temple.

The third part of the wedding: the bride and groom retire in privacy for several minutes to a room. This constitutes a symbolic consummation and finalizes the formal portion of the marriage. During this seclusion they break the fast which they observed on their wedding day.

The fourth part of the wedding: the couple then enter the adjacent wedding hall, and the festive meal is served to the assembled guests amid a lot of music and dancing (see Talmud, Ketubot 17a).

In a synagogue,

Actually a Jewish wedding does not have to take place in a synagogue, the wedding can be in a fancy hall or a simple garden... -as long as the proper Hebrew documents are present (ketubah etc) and the Rabbi is present and there is a chuppah (a covering with 4 corners) then the couple is good to go.

A chuppah is a wedding canopy used at Jewish weddings. It is symbolic of the home to be built by the couple. Open on all sides, it can be a tallit or decorated cloth held aloft on four poles by relatives or friends. Escorted by their respective parents to the chupah, the bride and both sets of parents along with the grandparents circle the groom seven times as he continues to pray. Under the chupah, the groom and bride wear no jewelry to show that their commitment is not based on material possessions.

For a more in depth explanation see http://www.answers.com/topic/chuppah-1

The Jewish marriage ceremony has multiple parts, they are (according to orthodox tradition):

Kabbalat Panim

The bride and groom sit in different rooms. The bride sits on a "throne" that is usually on a small stage and receives her guests. The groom is surrounded by the male guests who sing and toast him.

Ketubah

Before the public ceremony, a private ceremony is held where the groom and two witnesses sign the ketubah (marriage contract), in most non-Orthodox communities the bride also signs the ketubah. The language used for ketubot is Aramaic and it outlines the groom's responsibilities to the bride.

Badeken

The groom is escorted by the male guests to the bride, all the while the men sing, and he lowers the veil over the bride's face.

Chupah

The public ceremony takes place under the chupah, a canopy that represents the home the couple will build together. Traditionally, the chupah was a tallit (prayer shawl) held over the bride and groom by four people. Today, a cloth canopy is used. The groom and bride are escorted to the chupah by both sets of parents. The bride then circles the groom 7 times, in which she is symbolically building the walls of the couple's new world together.

Kiddushin

The blessing for becoming engaged is said over a cup of wine, and the bride and groom drink from it.

Giving of the Ring

The groom gives an item of value (customarily a gold ring) to the bride; and, in Hebrew, declares his intention to marry her (see Tosafot commentary, to Talmud Ketubot 3a). He says to the bride: "Behold, you are betrothed unto me with this ring, according to the law of Moses and Israel." He then places the ring on her finger. Then a blessing is said (Talmud, Ketubot 7b). Technically, this actually constitutes the binding stage of the engagement, and in ancient times was usually done separately from the wedding ceremony.

Ketubah

At this point the ketubah (marriage contract) is read. The ketubah is signed by two witnesses and becomes the property of the bride.

Sheva Brachot

Seven blessings (see Talmud, Ketubot 8a) are sung over a cup of wine, and the bride and groom take a drink from the cup.

Breaking the Glass

This is probably the most famous part of a Jewish wedding ceremony. A glass or plate is placed on the floor and the groom steps on it to break it, to symbolize that even in this happy time, we remain aware of the Destruction of the Temple (Tosafot commentary, on Talmud Berakhot 31a).

Yichud

The bride and groom retire in privacy for several minutes to a room. This constitutes a symbolic consummation and finalizes the formal portion of the marriage. During this seclusion they break the fast which they observed on their wedding day.

Seudah

The festive meal. While the bride and groom are spending time alone together, the guests will move to the reception room/hall where the meal is held. At this time, the guests will line up on either side of the entrance to welcome the bride and groom with large amounts of fanfare. It's considered a mitzvah (good deed) to bring happiness and joy to the bride and groom so guests will dance, perform tricks, etc to make the couple laugh and entertain them (see Talmud, Ketubot 17a). After the meal, the Birkat Hamazon (Grace after meals) is said and then the Sheva Brachot are repeated.