Jewish widows dating laws. Second Marriage.



Jewish widows dating laws

Jewish widows dating laws

It is thus considered the duty of every Israelite to marry as early in life as possible. Eighteen years is the age set by the Rabbis Ab. Some urge that children should marry as soon as they reach the age of puberty, i. It was, however, strictly forbidden for parents to give their children in marriage before they had reached the age of puberty Sanh.

A man who, without any reason, refused to marry after he had passed his twentieth year was frequently compelled to do so by the court. To be occupied with the study of the Torah was regarded as a plausible reason for delaying marriage; but only in very rare instances was a man permitted to remain in celibacy all his life Yeb.

The duty of marriage is discharged after the birth of a son and a daughter Yeb. Still no man may live without a wife even after he has many children ib. Women are exempted from the duty of marriage, although, to avoid suspicion, they are advised not to remain single ib. The Rabbis, however, urge great care in the choice of a wife. Akiba, he who marries a wife that is unworthy of him transgresses five Biblical commandments Ab.

The families most desirable for matrimonial alliances, according to the Rabbis, were classified in the following order: To the degrees of prohibited marriages enumerated in the Bible Lev.

These additions are known in the Talmud by the name of "sheniyyot," i. Prohibitions of marriage on grounds other than those of consanguinity refer to the following: When the defect is the result of a disease, there is a difference of opinion among the authorities Eben ha-'Ezer, 5. The Biblical prohibition forbidding one to remarry his divorced wife after she has been married to another Deut.

No one may remarry his divorced wife if he divorced her on suspicion of adultery, or because she had subjected herself to certain vows, or on account of her barrenness see Divorce. Those who assist at a divorce proceeding, or the witnesses who testify to the death of an absent husband, may not marry the woman thus released Yeb. A priest's wife who had been criminally assaulted had to be divorced by her husband ib. A woman captured by an enemy in time of war was under suspicion of having been assaulted by her captors, and hence priests were forbidden to marry her, unless witnesses who were with her during the whole time of her captivity testified that she had not been assaulted Ket.

The Rabbis insisted on the fulfilment of these laws even after the Temple had been destroyed and the priestly office abolished; and they compelled an Aaronite, under penalty of excommunication or other means, to divorce the woman that he had married contrary to the Law "Yad," Issure Biah, xvii.

There are some prohibitions which relate specifically to the woman's remarriage. A woman who was twice widowed, if both husbands died natural deaths, might not marry again Yeb. A widow or a divorced woman might not remarry before the expiration of ninety days from her husband's death or from the time when the bill of divorce was handed to her.

This provision was made in order to ascertain whether she was pregnant, and that in the event of her being so the paternity of her child might be established. For the sake of uniformity the Rabbis required the woman to wait that length of time even when there could be no suspicion of pregnancy.

If she was visibly pregnant, she might not remarry until after her delivery, and even then, if the child lived, she was required to wait until it was twenty-four months old. A woman who had an unweaned child was required to wait the same period. If the child died during the interval, she might remarry immediately Yeb. There are certain times during which marriage is forbidden. During the first thirty days of mourning after the death of a near relative no marriage may be entered upon.

A widower may not remarry until three festivals have passed after the death of his wife. If, however, she left him with little children needing the care of a mother, or if he had not yet discharged his duty of propagating the species, i.

The first nine days of the month of Ab were regarded as days of mourning and no marriage might then be performed. The period between Passover and Shabu'ot "Sefirat ha-'Omer" was also regarded as one of mourning; and no marriage might be performed during this time, except on a few specified days.

In some places it was customary to refrain from marriage only until the thirty-third day of the Omer ib. Marriage, being regarded also as a civil transaction, required the consent of the contracting parties in order to make it valid see Consent.

Hence idiots or imbeciles were considered incapable of contracting a legal marriage see Insanity. The deafmute was also debarred from entering a legal marriage for the same reason, but the Rabbis sanctioned the marriage of a deaf-mute if contracted by means of signs see Deaf and Dumb in Jewish Law. A daughter who was a minor could be given in marriage by her father; and such a marriage was valid.

In the case of her father's death, her mother or her brothers could give her in marriage, subject to her confirmation or annulment on her reaching the age of puberty see Mi'un. A marriage contracted under certain conditions was valid when the conditions were fulfilled. The conditions had to be formulated in accordance with the general laws governing conditions see Conditions.

In rabbinic times there were two distinct stages in the marriage ceremony: The betrothal was effected in any of the three following ways: This last form of betrothal was discouraged by the Rabbis; and sometimes such a procedure met with severe punishment at the hands of the authorities. The manner of betrothal first mentioned seems to have been the most common, but later this was modified, so that instead of money the man gave his bride a ring, plain, and made of gold, the value of which was constant and well known Tos.

The act of betrothal might be performed also by proxies appointed either by the bride or by the groom or by both; but it was recommended that the contracting parties be present at the ceremony "Yad," Ishut, iii. After betrothal the parties were regarded as man and wife; and the act could be dissolved only by death or by a formal bill of divorce.

If the woman proved unfaithful during the period of betrothal she was treated as an adulteress, and her punishment that of stoning; Deut. The parties were not, however, entitled to conjugal rights, nor were they bound by the obligations of married life see Husband and Wife. After the lapse of a certain period from the time of betrothal twelve months if the bride was a virgin and a minor, and thirty days if she was an adult or a widow; Ket.

From that time they became husband and wife, even if there was no cohabitation. Various ceremonies attended the act of marriage see Marriage Ceremony. An important feature was the handing over of the marriage contract "ketubah" to the bride.

In later times the two stages of marriage were combined, a custom universally followed at the present time.

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Jewish widows dating laws

It is thus considered the duty of every Israelite to marry as early in life as possible. Eighteen years is the age set by the Rabbis Ab. Some urge that children should marry as soon as they reach the age of puberty, i. It was, however, strictly forbidden for parents to give their children in marriage before they had reached the age of puberty Sanh. A man who, without any reason, refused to marry after he had passed his twentieth year was frequently compelled to do so by the court.

To be occupied with the study of the Torah was regarded as a plausible reason for delaying marriage; but only in very rare instances was a man permitted to remain in celibacy all his life Yeb. The duty of marriage is discharged after the birth of a son and a daughter Yeb. Still no man may live without a wife even after he has many children ib. Women are exempted from the duty of marriage, although, to avoid suspicion, they are advised not to remain single ib.

The Rabbis, however, urge great care in the choice of a wife. Akiba, he who marries a wife that is unworthy of him transgresses five Biblical commandments Ab. The families most desirable for matrimonial alliances, according to the Rabbis, were classified in the following order: To the degrees of prohibited marriages enumerated in the Bible Lev.

These additions are known in the Talmud by the name of "sheniyyot," i. Prohibitions of marriage on grounds other than those of consanguinity refer to the following: When the defect is the result of a disease, there is a difference of opinion among the authorities Eben ha-'Ezer, 5.

The Biblical prohibition forbidding one to remarry his divorced wife after she has been married to another Deut. No one may remarry his divorced wife if he divorced her on suspicion of adultery, or because she had subjected herself to certain vows, or on account of her barrenness see Divorce. Those who assist at a divorce proceeding, or the witnesses who testify to the death of an absent husband, may not marry the woman thus released Yeb.

A priest's wife who had been criminally assaulted had to be divorced by her husband ib. A woman captured by an enemy in time of war was under suspicion of having been assaulted by her captors, and hence priests were forbidden to marry her, unless witnesses who were with her during the whole time of her captivity testified that she had not been assaulted Ket.

The Rabbis insisted on the fulfilment of these laws even after the Temple had been destroyed and the priestly office abolished; and they compelled an Aaronite, under penalty of excommunication or other means, to divorce the woman that he had married contrary to the Law "Yad," Issure Biah, xvii. There are some prohibitions which relate specifically to the woman's remarriage.

A woman who was twice widowed, if both husbands died natural deaths, might not marry again Yeb. A widow or a divorced woman might not remarry before the expiration of ninety days from her husband's death or from the time when the bill of divorce was handed to her.

This provision was made in order to ascertain whether she was pregnant, and that in the event of her being so the paternity of her child might be established.

For the sake of uniformity the Rabbis required the woman to wait that length of time even when there could be no suspicion of pregnancy. If she was visibly pregnant, she might not remarry until after her delivery, and even then, if the child lived, she was required to wait until it was twenty-four months old. A woman who had an unweaned child was required to wait the same period. If the child died during the interval, she might remarry immediately Yeb.

There are certain times during which marriage is forbidden. During the first thirty days of mourning after the death of a near relative no marriage may be entered upon. A widower may not remarry until three festivals have passed after the death of his wife. If, however, she left him with little children needing the care of a mother, or if he had not yet discharged his duty of propagating the species, i.

The first nine days of the month of Ab were regarded as days of mourning and no marriage might then be performed. The period between Passover and Shabu'ot "Sefirat ha-'Omer" was also regarded as one of mourning; and no marriage might be performed during this time, except on a few specified days. In some places it was customary to refrain from marriage only until the thirty-third day of the Omer ib.

Marriage, being regarded also as a civil transaction, required the consent of the contracting parties in order to make it valid see Consent. Hence idiots or imbeciles were considered incapable of contracting a legal marriage see Insanity. The deafmute was also debarred from entering a legal marriage for the same reason, but the Rabbis sanctioned the marriage of a deaf-mute if contracted by means of signs see Deaf and Dumb in Jewish Law. A daughter who was a minor could be given in marriage by her father; and such a marriage was valid.

In the case of her father's death, her mother or her brothers could give her in marriage, subject to her confirmation or annulment on her reaching the age of puberty see Mi'un.

A marriage contracted under certain conditions was valid when the conditions were fulfilled. The conditions had to be formulated in accordance with the general laws governing conditions see Conditions. In rabbinic times there were two distinct stages in the marriage ceremony: The betrothal was effected in any of the three following ways: This last form of betrothal was discouraged by the Rabbis; and sometimes such a procedure met with severe punishment at the hands of the authorities.

The manner of betrothal first mentioned seems to have been the most common, but later this was modified, so that instead of money the man gave his bride a ring, plain, and made of gold, the value of which was constant and well known Tos. The act of betrothal might be performed also by proxies appointed either by the bride or by the groom or by both; but it was recommended that the contracting parties be present at the ceremony "Yad," Ishut, iii.

After betrothal the parties were regarded as man and wife; and the act could be dissolved only by death or by a formal bill of divorce. If the woman proved unfaithful during the period of betrothal she was treated as an adulteress, and her punishment that of stoning; Deut.

The parties were not, however, entitled to conjugal rights, nor were they bound by the obligations of married life see Husband and Wife. After the lapse of a certain period from the time of betrothal twelve months if the bride was a virgin and a minor, and thirty days if she was an adult or a widow; Ket.

From that time they became husband and wife, even if there was no cohabitation. Various ceremonies attended the act of marriage see Marriage Ceremony. An important feature was the handing over of the marriage contract "ketubah" to the bride. In later times the two stages of marriage were combined, a custom universally followed at the present time.

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