Several days before the ceremony the beadle invited all the faithful; for it was a public festival, and everybody was supposed to share in the joy of the bride and bridegroom. On the day of the wedding, the bridegroom, attended by the rabbi and men of standing in the community and followed by other members of the congregation, proceeded to the synagogue to the accompaniment of music. At the synagogue he was awaited by the bride, who was surrounded by her maids of honor and by a number of women. The rabbi presented the young girl to the bridegroom, and he took her hand, while the by-standers showered grains of wheat upon them and small pieces of money, which were picked up by the poor. Then, hand in hand, the couple walked to the door of the synagogue, where they paused a while. After this the bride was led to her own home so that she might complete her toilet. Under a large mantle of silk and fur, with puffed sleeves, she wore a white robe, symbol of the mourning for Zion, the memory of which was not to leave her even on this day of joy. The sign of mourning adopted for the bridegroom was a special headgear. After the bridegroom had returned to the synagogue and placed himself near the Ark of the Law, the morning service was held. Meanwhile the bride was led to the door of the synagogue, always to the accompaniment of music, and the bridegroom, conducted by the rabbi and the heads of the community, went to receive her there. He placed himself on her left, and preceded by his mother and the mother of the bride, he guided her to the pulpit in the centre [center sic] of the synagogue. Here was pronounced the nuptial benediction. The ceremony over, the husband hastened to his home to meet his wife and introduce her to the dwelling of which she was to be the mistress. Here it was that the wedding feast was spread. Festivities continued for several days, and the following Saturday special hymns were inserted in the service in honor of the newlywedded couple.[25] No parade or pomp marred the beauty and grace of this ceremony, every act of which bespoke pure poetry and religion. From this it is evident how much domestic virtues were prized among the Jews of the middle ages. The family was expected to be a model of union and harmony, of tenderness of mate toward mate and parents toward children. Gentleness and a spirit of trust were to preside over the household. Rashi, as we shall see,[26] speaks in moving terms of the high regard which a man owes his wife. II But it was not given to Rashi to pass untroubled through his fruitful life of study. A terrible shock surprised him. The eleventh century set in a sea of blood.