In traditional Judaism, marriage is seen as a contractual bond ordered by God in which a man and a woman unite to create a relationship in which God is directly involved. (Deut 24: 1) Although procreation is not the only purpose, traditional Jewish marriages are expected to fulfill the command to have children. (Genesis 1:28) In this view, marriage is understood that husbands and wives combine to become one soul, which is why men are considered "incomplete" if they are not married, because his soul is only one part of a larger whole that remains to be united.
Some Jewish denominations such as Reconstructionist, Reformation, and Conservative Judaism recognize same-sex marriage, and do not emphasize procreation, focusing on marriage as a bond between couples. This view is considered a diversion from the Jewish Law by the Orthodox denomination, not as a legitimate alternative interpretation.
Video Jewish views on marriage
Engagement
In Jewish law, engagement ( shidukhin ) is a contract between a man and a woman in which they promise to marry each other in the future and the requirements that will occur. Promises can be made by the intended parties or by their respective parents or other relatives on their behalf. This appointment is formalized in a document known as Shtar Tena'im , "Document Terms", which was read before < i> badekin . After reading this, the bride's mothers broke the plate. Today, some sign contracts on the wedding day, some do it as a previous ceremony, and some do not do it at all.
In the Haredi community, marriages can be arranged by the prospective bride's parents, who may organize shiddles by involving a professional game maker ("shadchan ") who finds and introduces brides and grooms and accepts "broker fees" for his services. Young couples are not forced to marry if they do not accept others.
Maps Jewish views on marriage
Engagement and marriage
In Jewish law, marriage consists of two separate acts, called erusin (or kiddushin , which means sanctification ), which is an engagement ceremony, and nissu'in or chupah , the actual Jewish wedding ceremony. Erusin changed the interpersonal status of the couple, while nissu'in brought legal consequences of the status change. At the time of the Talmud, these two ceremonies usually lasted up to a year apart; the bride lives with her parents until the actual wedding ceremony ( nissuin ), which will take place in a room or tent prepared by the groom for her. Since the Middle Ages two ceremonies have taken place as a joint ceremony conducted in public.
According to the Talmud, erusin involves the groom handing an object to the bride - either as a value object such as a ring, or a document stating that she is engaged to her. To be valid, this must be done in the presence of two unrelated male witnesses. After erusin, adultery law applies, and marriage can not be dissolved without religious divorce. After nisuin , couples can live together.
Matrimony
Harmony marriage
The marriage marriage, known as "sharem bayit ," is valued in the Jewish tradition. The Talmud states that a man must love his wife just as he loves himself, and respect him more than respect himself; indeed, the man who respects his wife is said, by the classical rabbis, to be rewarded with wealth. Similarly, a husband is expected to discuss with his wife about the worldly things that may arise in his life. The Talmud forbids a husband from being arrogant to his household, and domestic violence by him is also condemned. It is said of a wife who God counts her tears .
As for the wife, the greatest praise of the Talmud rabbis offered to any woman is given to a wife who fulfills her husband's desire; For this purpose, the early midrash states that a wife should not leave home too often . A wife, too, is expected to be simple, though the only person present with her is her husband. The presence of God dwells in a pure and loving home.
Conjugal rights and obligations
The duty and right of marriage in Judaism is fundamentally based on things that appear in the Bible, which have been clarified, defined and expanded by many of the greatest rabbinical authorities throughout history.
Traditionally, the obligations of the husband include providing for his wife. He is obligated to provide sustenance for him to his advantage; instead, he is also entitled to his income. However, this is the right for the wife, and she can release her husband from the obligation to defend it, and he can then retain his income exclusively for himself. The document that provides this is ketuba.
The Bible itself provides the protection of wives, such as Exodus 21:10, although the rabbis may have added others later. The rights of husband and wife are described in the Ketubot tract in the Talmud, which explains how rabbis balance the two sets of rights of wives and husbands.
According to the non-traditional view, in the Bible the wife is treated as the property of her husband, but then Judaism imposes some obligations on the husband, effectively giving the wife some rights and freedoms; indeed, being a Jewish wife is often a more favorable situation than being a wife in many other cultures. For example, the Talmud establishes the principle that a wife is entitled, but not coerced, to the same dignity and social standing with her husband, and is entitled to maintain the additional benefits she has as a result of her social status before her marriage.
In the Bible
The Hebrew Bible has two words for "husband": ba'al (also means "master"), and ish (also means "man", parallel to isha meaning "woman" or "wife"). The words are contrasted in Hosea 2:18 (2:16 in the Christian Bible), where God speaks to Israel as if his wife: "On that day, said God, you will call [my] 'my husband' i> ish ), and will no longer call me 'my lord' ( ba'al ). "
A wife is also considered to be of high value, and therefore, usually, is treated with caution. The early nomadic peoples practiced the form of marriage known as beena, in which a wife would have her own tent, where she retained full independence from her husband; This principle seems to survive in some parts of early Israeli society, as some early parts of the Bible appear to portray certain wives because each has a tent as a private property (in particular, Yael, Sarah, and the wives of Jacob). Later on, the Bible explains that wives are given the innermost space of the husband's home, as their own privacy area where men are not allowed; in the case of wealthy husbands, the Bible describes their respective wives have been given the whole house for this purpose.
However, it is not a life of complete freedom. The Bible description shows that a wife is expected to perform certain household tasks: spinning, sewing, weaving, making clothes, taking water, baking bread, and farms. The Proverbs book contains all the acrostic about the duties to be performed by a virtuous wife .
The husband also implicitly implicitly has a responsibility to his wife. The law requires a man not to remove his wife from food, clothing, or sexual activity; if the husband does not give his first wife with these things, he should divorce, at no cost to him. The Talmud interprets this as a requirement for a man to provide food and clothing for, and to have sex with, each of his wives, even if he has only one.
As a polygamist society, Israelis have no laws that impose monogamy on men. The married woman who is adulterous and the engaged woman and woman, and their male legs, are subject to the death penalty by biblical law against adultery, According to the Priestic Code of the Book of Numbers, if a woman is suspected of adultery, she will become subjected to Air Bitter Trial, a form trial by trial, but one that takes a miracle to punish. The literary prophets point out that adultery often happens, despite strong protests against it, and the rigidity of this law.
In the Talmud and Rabbinic Judaism
The Talmud establishes the minimum conditions a husband should give to his wife:
- Bread enough for at least twice a day
- Sufficient oil for cooking and for lighting purposes
- Wood to taste for cooking
- Fruit and vegetables
- Wine, if it is customary in the area for women to drink it
- Three meals on each shabbat consisting of fish and meat
- Silver silver money (Hebrew: ma'ah ) every week
The rabbinic court may force the husband to make this provision, if he fails to do so voluntarily. Moses Schreiber, a famous 19th-century halachic fortune teller, argues that if a man can not provide to his wife with this minimum, he should be forced to divorce her; other Jewish rabbis argue that a man should be forced to hire himself, as a day worker, if he can not make this provision to his wife.
According to a medieval Jewish writer, if a man is absent from his wife for long periods of time, the wife should be allowed to sell her husband property, if necessary to defend herself. Similarly, they argued that if a wife had to take out a loan to pay for her food during such absences, her husband would have to pay her debts upon return.
To compensate for the duty of the husband to support his wife, he was required by the Talmud to surrender all of his income to her husband, along with whatever profit he earned by chance, and the right to property rights to his property; the wife does not have to do this if she wants to support herself. Although the wife always retained possession of her own property, if she died while still married to her husband, she would be his heir, in the opinion of the Talmud; this principle, though, has been modified, in various ways, by medieval rabbis.
Home and household
In the Jewish tradition, the husband is expected to provide a home for his wife, equipped in accordance with local custom and in accordance with his status; married couples are expected to live together in this house, although if the choice of a husband from work makes it difficult to do so, the Talmud forgave him of his duty. Traditionally, if a husband changes his ordinary residence, the wife is considered to have an obligation to move with him. In the Middle Ages, it was argued that if a person continues to refuse to live with their spouse, the couple in question has sufficient grounds for divorce.
Most Jewish religious authorities state that a husband should allow his wife to eat at the same table with him, even if he gives enough money to his wife to support himself. Conversely, if a husband abuses his wife, or lives in a bad neighborhood, the Jewish religious authorities will allow his wife to move to another home elsewhere, and will force the husband to finance his life there.
Extending household tasks that the Bible declares should be done by a wife, rabbin literature requires it to do all household chores (such as grilling, cooking, washing, caring for children, etc.), unless the marriage has given the husband many married; in the latter situation, the wife is only expected to be inclined to perform "loving" duties, such as making a bed and serving her food. Jewish tradition expects the husband to provide bed linen and kitchen utensils. If the wife has twins, the Talmud keeps her husband responsible for taking care of one of them.
Clothing
The Talmud outlines the biblical requirements of the husband to provide clothing for his wife, insisting that every year he should give each wife a garment worth 50 zuzim, including appropriate clothes for each season of the year. Talmud rabbis insist that this annual dressing gown should include one hat, one belt, and three pairs of shoes (one pair for each of the three major annual festivals: Passover, Shabu'ot, and Sukkoth). The husband is also expected by the classical rabbis to give his wife jewelry and perfume if he lives in an area where this is a habit.
Physical obligations
The Talmud argues that a husband is responsible for the protection of his wife's body. If his wife fell ill, then he would be forced, by the Talmud, to finance all medical expenses that may arise in connection with this; The Talmud requires it to ensure that the wife receives care. Although technically he has the right to divorce his wife, allowing him to avoid paying his medical expenses, some of the foremost rabbis throughout history have condemned such acts as inhumane behavior even if his wife suffers from a prolonged illness.
If the wife dies, though not from illness, the Talmud's provision requires the husband to arrange, and pay, his burial; burial should, in the opinion of the Talmud, be done in a manner consistent with the husband's social status, and in accordance with local customs. The medieval rabbis clarified this, stating that husbands should make provisions that are required by local funeral customs, potentially including hiring mourners and the establishment of tombstones. According to the Talmud, and then rabbinical writers, if the husband is absent, or refuses to do these things, the rabbinical court must arrange the funeral of his wife, sell some of her husband's property to finance the cost.
If the wife is arrested, the husband is asked by the Talmud and then the writers to pay the ransom demanded for his release; there is a debate whether the husband is asked only to pay to the wife's market value as a slave, or whether he should pay the ransom, even to have to sell his property to raise funds. If the husband and wife are both held captive, the historical Jewish view is that the rabbinic court must first pay a ransom for his wife, sell some of her husband's property to raise funds.
Fidelity
In the classical era of rabbinic scholars, the death penalty for adultery is rarely applied. It prohibits confidence if:
- the woman had been raped, instead of agreeing to a crime;
- the woman thinks the lover is for her husband;
- The woman is unaware of the law against adultery before she commits a crime;
- the woman was not properly warned. This requires that two witnesses who testified against him warned him that the Torah forbade adultery; that the penalty for adultery is death; and that he immediately replied that he did so with full knowledge of the facts. Even if he is warned, but does not recognize the facts immediately after hearing it, and immediately before committing that action, he is not executed. This provision applies in all sentence of death penalty.
These rules make it almost impossible to punish adultery women; in almost every case, women are released. However, because of the belief that a priest should be uncontaminated, a Kohen is forced to divorce his wife if he has been raped.
Even when a woman is punished, her sentence is relatively mild; the death penalty (for all crimes) was abolished in 40 AD, and the adulterers were whipped. However, the husbands of the convicted adulterers are not allowed by the Talmud to forgive their guilty wives, rather than being forced to divorce them; According to Maimonides, the belief for adultery nullifies any right that the marriage contract of the wife (Hebrew: cloak ) gives her a compensation payment for being divorced. After a divorce, an adulterer is not allowed, according to the Talmudic writer, to marry his lover.
As for the man who commits adultery (with another man's wife), Abba ben Joseph and Abba Arika are both quoted in the Talmud as expressing hatred, and on the grounds that such people will be cursed to Gehenna.
Family purity
The law of "family purity" ( tehorat hamishpacha ) is considered an important part of Orthodox Jewish marriage, and their adherence (in Orthodox Judaism) is considered a precondition of marriage. This involves observing the various details of the menstrual niddah law. Brides and prospective Orthodox brides attend classes about this before the wedding. The law of niddah is considered an intrinsic part of marital life (not just related to women). Together with some other rules, including about cement ejaculation, this is collectively called "family purity".
Sexual intercourse
In marriage, a husband-wife relationship is guaranteed as a fundamental right for a woman, along with food and clothing. This obligation is known as "onah." Sex in marriage is the right of women, and men's duties. If one partner refuses to participate, the person is considered rebellious, and another spouse may demand divorce.
Marriage age
Early adolescent marriage is possible in Judaism. The Babylonian Rabbis encouraged early marriage as a way to legally channel male libido. According to the Talmud, a father was told not to marry his daughter to anyone until he grew up and said, "I want this one". The marriage that took place without her consent was not an effective legal marriage.
Despite the young threshold for marriage, large age differences between couples are challenged, and, in particular, marrying a young daughter's person with an elderly man is expressed as such a deplorable force of him into prostitution.
A ketannah (literally "small [one]") is any girl between the ages of 3 years and 12 years plus one day; he is subject to the authority of his father, and he can arrange marriage for him without his consent. However, once he reaches adulthood, he must approve marriage to be considered married. If the father is dead or missing, the brothers of ketannah , collectively, have the right to arrange marriage for him, like his mother. In this situation, a ketannah will always have the right to cancel her marriage, even if it is the first.
If the marriage is over (due to divorce or death of the husband), further marriage is optional; ketannah defend their right to annul them. The choice of a ketannah to cancel a marriage, known in Hebrew as mi'un (literally "rejection", "rejection", "protest"), leads to a cancellation true, not divorce; divorce documents ( get ) are not required, and a ketannah who does this is not considered by law as divorce, in relation to marriage. Unlike divorce, mi'un is regarded with hatred by many rabbinic writers, even in the Talmud; in earlier classical Judaism, a major faction - House of Shammai - argued that the right of cancellation existed only during the engagement period ( erusin ) and never actual marriage ( nissu'in ) has begun.
Evidence from Rabbinic material shows that Jewish men are usually married at the age of thirty, to adolescent women. In the medieval Ashkenazi Jewish community, girls often get married at a very young age. Since the Enlightenment, child marriage is very rare in the Jewish community.
Intermarriage
The marriage rate between Jews and Gentiles has risen in countries other than Israel (the Jewish diaspora). According to the National Jewish Population Survey 2000-01, 47% of marriages involving Jews in the United States between 1996 and 2001 were with non-Jewish couples. Jewish leaders in various branches generally agree that possible assimilation is a crisis, but they differ in the right response to mixed marriages.
- Attitude
- All branches of Orthodox Judaism do not impose sanctions on the validity or legitimacy of marriage.
- Conservative Judaism does not forbid marriage, but encourages acceptance of non-Jewish couples in the family, hoping that such acceptance will lead to conversion.
- Reform of Judaism and Reconstructionism Judaism permits total personal autonomy in interpreting the Jewish Law, and marriage is not forbidden. The Reformation and Reconstructionist Rabbis are free to take their own approach to marriage between Jewish and non-Jewish couples. Many, but not all, seek approval from a spouse that children will be raised as Jews. In other words, Judaism does not exist as a Law but as a voluntary lifestyle, to be customized accordingly. This enabled all forms of marriage to be inaugurated by a Reformation rabbi, as long as all parties involved labeled their lifestyle as Jewish.
There is also a difference between the flow on what is a mixed marriage, arising from their different criteria for being Jewish in the first place. Orthodox Jews do not accept as Jews whose mothers are not Jews, or converts whose conversion is done under the authority of a more liberal stream.
Marriage in Israel
In Israel, the only form of institutionalized Jewish marriage is religion, i. e., marriages undertaken under the auspices of rabbinate. In particular, the marriage of the Jews of Israel must be done according to the Jewish Law (halakha), as seen by Orthodox Judaism. One consequence is that Jews in Israel who can not be married according to Jewish law (eg, a cohen and a divorce, or a Jew and a halal Jew), can not marry one another. This has led to several calls, mostly from the Israeli public secular segment, to civil marriage institutions.
Some secular Jews travel abroad to conduct civil marriage, either because they do not want Orthodox wedding or because their union can not be sanctioned by halakha . This marriage is legally recognized by the State, but is not recognized by the State of Rabbinate.
Marriages made in Israel must be carried out by religious authorities of the official religion (Judaism, Islam, Christianity or Druse), unless the two sides are devoid of religion .
Divorce
Halakha (Jewish law) allows for divorce. The divorce document is called get . The last divorce ceremony involves the husband giving the document get to the wife or his agent, but the wife can sue in a rabbinical court to begin a divorce. In such a case, a husband may be forced to give get , if he has violated one of his many obligations; this is traditionally done with beating and or monetary coercion. The reason is that he was asked to divorce his wife for breach of contract, his good wishes to divorce him, and the community helped him do what he wanted to do. In this case, the wife may or may not be entitled to payment.
Since about the 12th century, Judaism recognizes the right of a wife who is physically or psychologically abused for divorce.
Conservative Judaism follows the halacha, though distinct from Orthodox Judaism. Jewish reforms usually use an egalitarian form of Modulus on their marriage. They generally do not issue Jewish divorces, see civil divorce because both are necessary and sufficient; However, some of the Reformed rabbis encouraged the couple to undergo a Jewish divorce procedure. Orthodox Judaism does not recognize civil law as subject to religious law, and thus does not view civil divorce as sufficient. Therefore, men or women can be considered divorced by the Jewish community of Reformation, but still married by the Conservative community. Orthodox Judaism usually does not recognize the marriage of the Reformation because according to the laws of the Talmud, witnesses to marriage must be Jews who observe halacha, which is rare in marriage reform.
Agunah
Traditionally, when a husband runs away, or his whereabouts are unknown for any reason, the woman is regarded as a collater (literally "a tethered woman"), and is not allowed to remarry; in traditional Judaism, divorce can only be initiated by the husband. Before modern communication, the death of a husband while in a distant country is a common cause of this situation. In modern times, when a husband refuses to issue get because of money, property, or custody of combat, a woman who can not remarry is considered Michuseres, not a mortgage. A man in this situation will not be termed Misarev Get (literally, "a divorce document repudiant"), unless the legitimate Beis Din has asked him to issue Get. The term agunah is often used in such circumstances, but not technically accurate.
In the Conservative and Orthodox communities, there is an attempt to avoid situations where a woman can not obtain a Jew divorce from her husband. Subsequently, various Jewish and secular legal methods were used to address such problems. None of the legal solutions dealt with the issue of agunah in the case of a missing husband.
same-sex marriage
In ancient times
Midrash is one of several ancient religious texts referring to same-sex marriage. The following teachings can be found twice in Midrash:
"Rabbi Huna said in the name of Rabbi Joseph, 'Flood Generation is not removed until they write ??????? (either sexual hymns or marriage documents) for the union of men with men or for an animal.'"
Another important reference is found in the Babylonian Talmud:
"Ula said: The Gentiles [litt, Bnei Noach, the descendant of Noah] received in themselves thirty mitzvot [divinely commanded] laws, but they were only three, firstly they did not write marriage documents for male partners, who second is they do not sell dead [dead] meat with pounds in the shop, and the third is they respect the Torah. '"
In Orthodox Judaism
Orthodox Judaism does not have a Jewish legal construction of same-sex marriage. While two Jewish adults may join the Jewish legal contract, the kiddushin ritual is reserved for male and female union. Orthodox Judaism does not recognize civil marriages to have a theological legal standing, whether they are civil marriages between men and women, or between two adults of the same gender.
In Conservative Judaism
In June 2012, the Jewish branch of Conservative Judaism officially approved the same-sex marriage ceremony in the 13-0 election.
In the Reform of Judaism
In 1996, the American Rabbis Conference passed a resolution approving same-sex civil marriage. However, this same resolution makes the difference between civil marriage and religious marriage; this resolution states thus: But we may understand homosexuality, whether as a disease, as genetic based dysfunction or as a sexual preference and lifestyle - we can not accommodate the relationship of two homosexuals as "marriage" in the context of Judaism, since none of the elements of qiddushin (sanctification) ) usually associated with marriage can be called to this relationship.
In 1998, the CCAR ad-hoc committee on human sexuality issued a majority report (11 to 1, 1 abstaining) stating that holiness in Jewish marriage "can be present in the same gender relationship between two Jews and that this relationship can serve as a foundation stable Jewish family, thus adding strength to the Jewish community. "The report called for CCAR to support rabbis in leading same-sex marriages. Also in 1998, CCAR's Response Committee issued a long rhetorical tense that offered a detailed argument to support both sides of the question whether a rabbi could lead a commitment ceremony for the same-sex couples.
In March 2000, CCAR passed a new resolution stating that "We hereby decide that a Jewish relationship, equal gender couple deserves confirmation through appropriate Jewish rituals, and further completes, that we recognize the diversity of opinion in our ranks on the issue We support the decisions of those who choose to lead the unification ceremony for same-sex couples, and we support their decisions that are not. "
In Reconstructionist Judaism
The Reconstructionist Rabbinical Association (RRA) encourages its members to lead same-sex marriages, although it does not require them.
See also
- a Jewish prenuptial agreement
- Jewish Wedding
- Convert
- Negiah (guidelines for physical contact)
- Niddah (ritual purity law)
- Shalom Bayit (peace and harmony in the relationship between husband and wife)
- Shidduch (looking for a marriage partner)
- Yichud (prohibition of exile with the opposite sex)
References
Source of the article : Wikipedia
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