La nueva ley de matrimonio civil introduce la novedad de permitir la celebración del matrimonio ante ministros de cultos de entidades religiosas con personalidad jurídica de derecho público, debiendo los contrayentes, dentro de los ocho días inmediatamente siguientes a la celebración religiosa, ratificar su consentimiento matrimonial ante cualquier oficial del Registro Civil. La celebración religiosa de los matrimonios en algunas entidades religiosas está sometida a un derecho religioso propio que, en determinados casos, como sucede con el derecho hebreo, emana de los propios textos sagrados, de manera que dichas normas, al tiempo que son preceptos religiosos, son normas jurídicas que vinculan a los fieles. No siempre, sin embargo, los modelos matrimoniales regidos por normas religiosas coinciden con el modelo matrimonial regulado en la ley civil chilena como sucede con el matrimonio hebreo. En este trabajo se hace un estudio detenido del matrimonio celebrado según las normas jurídicas propias de la comunidad judía, se destacan las particularidades del mismo que contrastan con la regulación del matrimonio en el derecho positivo chileno, y se proponen las soluciones a dichas divergencias tanto cuando se trata de matrimonios hebreos celebrados en Chile como en el extranjero.The new civil marriage law introduces an innovation in making it possible to celebrate marriage before ministers of religious denominations acknowledged as legal entities in public law, whereby the bridegroom and bride, within eight days immediately after the religious ceremony, should ratify their matrimonial consent before any Registry Office officer. In some religious entities, the religious ceremony of marriages is subject to their own religious laws which, in specific cases, as under the Islamic law, arise from the sacred texts proper, mainly from the Koran; therefore, said regulations, being religious precepts at the same time, are juridical regulations that bind the members of a congregation. Not always, however, do the marriage models governed by religious regulations coincide with the marriage model governed by the Chilean civil law, as is the case of the marriage celebrated under the Islamic faith. In this article, a detailed study of the marriage celebrated according to the Muslim people’s own regulations is presented; specificities contrasting with regulation of marriage in the Chilean law are stressed; and solutions to the difference between the Islamic marriages celebrated in Chile and those celebrated abroad are given.