One interrupts his Torah study to carry out the dead for burial and to escort a bride to her wedding.

Bringing out the dead and hachnasat kalla…to spend [money] for bringing out a deceased poor person [for burial] or for bringing in a poor kalla [to the chuppa].

For bringing in a kalla [to the chuppa] -To accompany her from her father’s house to her chuppa house.

...In the last war, meaning the bar Kokheva revolt, they decreed that a bride may not go out in a palanquin inside the city, but our Sages permitted a bride to go out in a palanquin inside the city, as this helps the bride maintain her modesty.

What is the reason they permitted this practice? Due to modesty, so that brides should not have to go out into the street and be seen by all.

If there are witnesses that she went out of her father’s house to her wedding with a hinnuma or with her hair uncovered, in a manner typical of virgins, payment of her marriage contract is two hundred dinars.

What is a hinnuma? Surḥav bar Pappa said in the name of Ze’eiri: It is a canopy of myrtle over the bride’s head. Rabbi Yoḥanan said: It is a veil [kerita] covering the bride’s face under which the bride dozes [menamna].

A hinuma is a [movable] tent of silk. Their custom was to take the virgin [brides] in it from the home of the father to the home of the husband.

…Even though Rashi wrote “to accompany her from her father’s home,” which implies that we walk behind her, it is possible that such was the custom in their time, as they are still accustomed in the lands of Ashkenaz, where they have a house designated for this to which they bring her.

Documents of stipulation, which contain the details of the dowry. And this statement is in accordance with that which Rav Giddel says that Rav says. As Rav Giddel says that Rav says: If the father of one member of the couple says to the father of the other: How much are you giving to your son? And he answers: Such and such, and adds: How much are you giving to your daughter? And the other responds: Such and such.

…With stipulatory contracts: The chatan and the kalla stipulate the terms [tena’im] between them with two witnesses, and the witnesses sign as full testimony.

(65) and said to the servant, “Who is that man walking in the field toward us?” And the servant said, “That is my master.” So she took her veil and covered herself.

אל מול פני האהל OPPOSITE THE FRONT OF THE TENT; half of its breadth (two cubits) hung down, being doubled, over the screen which was on the east side before the entrance, whereby the Tabernacle gained the appearance of a modest bride who has her face covered by a veil.

§ The Sages taught: How does one dance before the bride...And Beit Hillel say: One recites: A fair and attractive bride...When Rav Dimi came from Eretz Yisrael to Babylonia, he said: This is what they sing before brides in the West, in Eretz Yisrael: No eye shadow, and no rouge, and no braiding of the hair, and yet she is comparable to a graceful ibex...Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: It is permitted to look at the face of a bride throughout all seven days of the wedding celebration, in order to endear her to her husband, whose appreciation of her beauty will be thereby enhanced. The Gemara notes: And the halakha is not in accordance with his opinion, as it is prohibited to look at any married woman, even a bride.

Rabbeinu Meir Ha-Levi resolved [an apparent contradiction] in a different matter, that they said that specifically gazing is not permitted, but mere seeing for a time while they escort her is permissible.

Karita – A scarf on her head that hangs down over her eyes, as we do in our locales, and sometimes she gets sleepy [menumnemet] within it, since her eyes are not uncovered, and therefore it is called hinuma based on the word tenuma [sleep]

Rema:...And in any case, we have the custom to ask the witnesses under the huppah if the ring is worth a perutah, so that the bride would know that she is betrothed only with something worth a perutah (Orhot Hayyim). We also have the custom to cover the face of modest brides, and they are not so cautious about what they are betrothed with (explained in a responsum of the Rashba).

One must caution the kalla that she see the face of the chatan who is mekadesh her, and pay attention at the time of the placing of the money into her hand, and that she receive it for the purpose of kiddushin. For there are kallot who are very shy and almost approach fainting during kiddushin, and the kalla does not pay attention to what the chatan says to her during kiddushin, or to the giving of the money into her hand, therefore one must caution them about this.

If you say since it is not permissible to see her, how can we find witnesses that will see that she went out in a hinuma with her hair loose? One can say that since they see the hinuma or other things that are commonly done for a virgin [bride] and everyone says this is kalla such-and-such, this is a halachic presumption akin to seeing [her]…

…A virgin, from when she goes out in a hinuma, this is her chuppa…

…in Mordechai in the beginning of Ketubot, 132, he wrote…For bringing [the kalla] to the chuppa is that he [her father] brings her in the morning to the chatan prior to the beracha [of eirusin]…We cover the head of the kalla with a cloth, for then the father brings her to the chatan and therefore we practice in the land of Russia to be particular not to go to cover the head of the kalla in the morning unless the chatan is with them, and that the chatan hold the cover with the Rav and the important [figures] to cover her head, and it seems that this is what Tosafot wrote that a virgin [bride] who goes out in a hinuma, that is her chuppa.

For in many locales, they cover the kalla in the morning without the chatan and if so, how is it a chuppa without the chatan? Therefore, it seems that for us covering with the veil is not chuppa at all, but rather preparation for the chuppa that will be later.

It is the custom in our areas that at the marriage of a virgin, the distinguished persons of the community spread a veil over the bride's head, and bless her, saying, "Our sister, be the mother of thousands and myriads."

From when she goes out in a hinuma it is called chuppa, but a widow, who does not go out in a hinuma…

What is joyful building? This is referring to one who builds a wedding chamber for his son.

A wedding house -To make his chuppa

What is the type of canopy of grooms that was prohibited, as they certainly did not ban the marriage canopy. The Gemara answers: It means the golden crimson [zehorit] clothes, dyed red and crimson and decorated with gold, which they would hang on a marriage canopy.

This is also taught in a baraita: These are the canopy of grooms the Sages banned: The golden crimson clothes. But he may make a papyrus [papirit: Rashi ad loc.: wood] construction and hang upon it whatever he wants, even ornaments made of gold.

(1)Betrothal Law in the Matters of Sustenance, Burial and Inheritance; Whether or not there is a “Ketubah” (7 paragraphs)
A betrothed woman is prohibited (to have intercourse with) her (future) husband, according to the rabbis (lit. the Sofrim), as long as she is in her father’s house (i.e. if she is not yet married). One who has intercourse with his betrothed (before they are married), while she is still in her father’s house, must receive the “rabbinic lashes”.
HAGAH:seven benedictions, because they might have intercourse (Mordecai, Chapter 1 of Ketubot). There are those who say that they should not dwell together (before they are married) so that they will not grow tired of each other (Kol Bo). They should be cautious (and not dwell together in the same house) after only preliminary arrangements for betrothal have been made (but before the betrothal) (Ḥidushe Agudah, first chapter of Ketubot).TEXT: Even if he has betrothed her by intercourse, he is prohibited from having intercourse with her a second time (while she is still) in her father’s house, until he brings her into his house and (there) has “yiḥud” with her, thereby formally “setting her aside” (dedicating) for him. This “yiḥud” is called taking her into the “ḥupah”, and this is universally considered as marriage.
(In the case of) one who has intercourse with his betrothed for the sake of marriage - after he has betrothed her, she is considered married from the (moment of) first genital contact; she is then his wife in all matters.
One must say the groom’s benedictions in the groom’s house before the marriage (i.e. before intercourse for the sake of marriage).
HAGAH: There are those who say that the “ḥupah” is not (the) “yiḥud” (itself), rather it is only when the groom brings her to his house for the sake of marriage (so wrote the Rin on the first chapter of Ketubot). And there are those who say that the “ḥupah” is (only) when they spread a cloth over their heads at the time of the benediction (the Bet Josef mentions this).
There are those who say that the “ḥupah” of a virgin is from the moment that she is carried in the “marriage litter” (or hymn procession); and that of a widow, when she has “yiḥud” (Tosafot to Chapter 1 of Yoma).
The custom is widespread now: to call the “ḥupah” that place where a spread curtain is brought in (held high by poles), under which the bride and groom are led in public and he betrothes her there, and the benedictions of betrothal and marriage are pronounced; after which they are led to their house and they eat together in a private place. This is the customary “ḥupah” nowadays. See below, Chapter 62 paragraph 9, and Chapter 60.

Here in our city Baghdad, may God defend her, the custom is to spread a curtain in front of the kalla at the time of sheva berachot of nissuin that are recited after birkat eirusin, and this curtain is called in Arabic a kidir…and this curtain is the sign of chuppa for us, for all the things they do during the chuppa are only a sign that they are doing something that signifies that he designates her to bring her into his house and sets her aside to be fully his wife…several years ago we abolished this curtain and we made in its place four columns upon which we spread a cloth like a tent spread over four poles, and we stand the chatan and kalla together under it and afterwards this custom went wrong and we went back to instructing them to make a curtain according to the prior custom…

“And He brought her [Chava] to Adam” It teaches that God served as shoshvin [attendant] to Adam Ha-rishon. From here we learn that a great person should serve as attendant to a lesser one and it should not be ill in his eyes.

…As in the way of our land, that two people bring the chatan in under the chuppa.

The shoshvinot [female attendants] escort the kalla….

AND BROUGHT HER TO THE MAN. From this we learn that it is incumbent on the father and mother of the bride to transfer her to the charge of the bridegroom

If the parents of one of the sides are divorced or widowed, for an auspicious sign, they had the practice to appoint in their place a different couple from the family members or close friends, whose match was a first marriage. And similarly, when one of the parents was deceased and the remaining parent remarried, they had the custom to choose in their place a couple from the family members on their first marriage. Still, under the chuppa they had the custom that the parents would stand by the sides of the chatan and the kalla even if they were divorced. In recent years, where the custom of attendants has become very public, and many parents are hurt by not escorting their children to the chuppa, we have the practice that if the parents wish, they escort chatan and the kalla, whether they are remarried or divorced. And it is good to add with them another married couple on their first marriage who have children to walk near them [chatan and kalla] and be considered also as shoshvinim...

Rabbi Yoḥanan said: The Torah taught you proper etiquette, that a bridegroom does not enter the wedding canopy until the bride gives him permission. That is what is written: “Let my beloved come to his garden, and eat his delicious fruits” (Song of Songs 4:16), and then: “I came to my garden, my sister, my bride” (Song of Songs 5:1).

(21)And I will espouse you forever :I will espouse you with righteousness and justice, and with goodness and mercy (22) And I will espouse you with faithfulness; then you shall be devoted to GOD.

The female attendants escort the kalla, and the male attendants and important figures walk to meet her, and when they get close to her, they step back towards the chuppa, and the female attendants bring the kalla and circle the chatan with her seven times, and the Shali’ach Tsibbur also sings, in accordance with the custom…