Halakhah su Salmi 19:6

The Rosh, may his memory be for a blessing, wrote (Chapter 2 of Tractate Sukkah, paragraph 8):
It must be examined (exactly) what constitutes the “ḥupah”; is it a place where one recites the marriage benedictions, meaning (only that it is) the first stage of marriage and hence called the “ḥupah”? It is impossible to say this, for somethimes they recite the benedictions in the city street while the people are crowding about. Rather, the main dwelling place of the groom and bride is what is called “ḥupah”. It is not a place used (lit. made) by mere chance. And there (the fomer place) they recite the benedictions for seven days.
The custom in Ashkenaz (Germany) is to make a litter and place the groom and bride (on it), and this is called the “ḥupah”.
This is in accordance with an ancient view (custom) and it has Biblical support: “A groom will go out of his chamber, and a bride from her canopy (‘ḥupah’)” (Joel 2:16).
Behold, there is an established (fixed) place that, for this time (the marriage ceremony), is called a “ḥupah”, as it is written: “He is like a groom going out from his canopy (‘ḥupah’)” (Psalms 19:6), meaning (he goes out) from the tent wherein is the “ḥupah”, as it is written in the previous verse: “He placed in them a tent for the sun”³⁴It is possible that the author is basing his proof-text on a now reading of verse 5; changing the vocalization of two words leads to the translation: “to serve there as a tent for them.” (Psalms 19:5).

In my humble opinion, the Halakhic authorities do not differ at all, for behold, it is true that the word “ḥupah” is not written in the Torah, only the word (for) marriage, as it is written: “(In the case of) one who betrothes a woman but has not (yet) taken her…”
[illegible] marriage, since, according to Torah law proper, when he has intercourse with her for the sake of marriage, she is (considered) his wife completely and she is (considered) married. So wrote the Rambam.
However, it is not the way for Israelites to have this intercourse in public, and therefore, we would require witnesses to the “yiḥud” for intercourse. And even if it was possible that there was no need for witnesses to this (“yiḥud”), as it is written in paragraph 5, in every instance the matter would be in public (in reality) - for behold, (we) must bless them with the seven benedictions immediately before the marriage (ceremony). Therefore, our rabbis, may their memories be for a blessing, established that the “ḥupah” will be (can be) in place of the “nisuin” (i.e. the two terms can be used synonymously). It has always been this way; even in the time of the prophets, as it is written: “like a groom going out from his ‘ḥupah’ ” (Psalm 19:6), and, it says: “and a bride from her ‘ḥupah’ ” (Joel 2:16). (Cf. VIII) Obviously (then), thus did Moses our Rabbi instruct (lead) Israel.

Therefore, the one who sees the moon in her renewal blesses "Blessed... is the One with Whose word They created shechakim ..." - and the firmament is here called shechakim as we say in Chagiga 12b: "[there are seven firmaments, including] shechakim, since there millstones stand and grind out manna for the righteous" [the word for grind and shechakim are similar]. Therefore Rav Yehuda, who said this statement about blessing of the moon in Sanhedrin 42a, he thinks in Chagiga 12b that there are only two firmaments, "heavens" and "the utmost heavens". And it's possible that the two are firmament and the shechakim, and his intent was: that although it's obvious that there are seven firmaments, they fall into two categories. For in the Tana"ch we find only these two names for the firmaments: firmament [רקיע] and shechakim [שחקים], and these are "heavens" [שמים] and "the utmost heavens" [שמי השמים]. And this is why it says "at Their word They created shechakim, and with the breath of Their Mouth all their hosts" -- since so says David, "at the word of God the heavens were made, and with the breath of Their Mouth all their hosts" (Psalms 33:6). And it says "A law and a time They gave to them, that they should not change their courses". The "time" is all the days if the world, six thousand years. "Being glad and rejoicing to do the will of their Creator", as it is written "[the sun] rejoices like a hero about to run a race" (Psalms 19:6). And it uses the language of "gladness and joy", like the language designated for Yisrael, as it says "Gladness and joy shall abide there, Thanksgiving and the sound of music" (Isaiah 51:3). "Doers of truth whose doings are true" -- this is the text of Rash"i, and it refers to the sun and the moon whose courses do not change. And the Tosfot render it "Doer of truth whose doings are true" and referring to the Holy Blessed One, since with truth and justice did They diminish the moon. "And to the moon They said to renew itself..." -- this is the world to come, which will be entirely renewed. And as for now, it renews itself every month. And this is a sign for Israel, who are "those borne in the womb", since so said the prophet "[the people of Israel] who are carried from the womb" (Isaiah 46:3). And one concludes the blessing "Blessed... is the One Who renews months." [מחדש חודשים]