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14

In the Tzavaos of Rabbi Yehuda HaChasid #25 seen here he says two brothers should not marry two sisters. See note #37 (#32 in the linked edition) from Rabbi Reuven Margolis quoting the Noda Biyehuda Even HaEzer 79 who brings cases in the gemara where we see this was not something they adhered to. EDIT: To clarify the issue and for those who don't know, ...


13

There isn't a contradiction here. The sources are talking about two things: [1] A woman's right to conjugal relations/sexual fulfillment/attention and her husband's duty to be available to her sexually. The halakhah limits his duty to within reason - and reason dictates that independently wealthy men need to be available to their wives daily if need be, as ...


9

Halochos Gedolos - Halachos Arayos brings that this question was asked by Yosi ben Tadai Ish Teveria to Rabbi Gamliel. Rabbi Gamliel answered him that it would be impossible for a Kohain Gadol to ever get married. The Mishne Halachos there explains that by the same logic a Kohain Gadol would be unable to marry anyone's daughter, as every woman with a ...


8

Tzitz Eliezer 14:73 spells this one out very explicitly: it's identical for sons and daughters -- the parents can't force them to marry or not-marry someone if they don't want to. (Though he adds that it's usually the right thing to do for both sons and daughters to ask their parents' advice or otherwise involve them somehow.) There is one responsum of ...


7

My translation: In these days, for many reasons (including also - reasons of Yiras Shamayim [דיר"ש = דיראת שמים]) it is not a desirable thing to commit oneself and how much more so [ועאכו"כ = ועל אחת כמה וכמה] another - when the plan is that the wedding will be after a lengthy amount of time.


7

This opinion is cited in the Taz YD 193 sk 4 and 196 sk 5. The idea is roughly that for hymenal bleeding, which only effects a Niddah Derabanan, there is no need to be stringent to add a 5th day. After any ordinary menstrual bleeding, this wouldn't apply. "Marriage" technically has nothing to do with it.


6

I found this "Halacha" in the Kaf HaChaim, Orach Chaim 240:63 ישכב תמיד במטה מיוחדת בפני עצמו. ואם צריך לשמש לשם מצות פו׳׳ר אחר גמר .השימוש כמו חצי שעה יקום וישוב למטה היוחד לו. אור הצדיקים סי׳ כז׳ אות ג׳ Furthermore, in Sefer Piskei Teshuvos, (pamphlet on Siman 240, footnote 226), the author quotes his father as being against the practice of having a ...


6

Jewish law dictates that there be a marriage ceremony. The ceremony entails erusin, also known as kidushin, and nisuin. The former designates the wife to the husband and the latter starts their life together. This was true two millennia ago and remains true today. See e.g. Wikipedia or Judaism 101.


6

Yes they are allowed to marry. The problems are discussed here. I personally know of such couples (and also brother-sister, sister-brother cross-over) among the most ultra-orthodox chasidim.


6

Rav Moshe Feinstein (below) rules that the wife takes the customs of the husband whether they are more lenient or more strict (as is by anyone that moves to a different place and plans to stay there he keeps the customs of that place Shulchan Aruch yd 214.2) האשה צריכה להתנהג כמנהג הבעל בין לחומרא בין לקולא Igros Moshe 1.158 I forgot to send you MAZAL TOV ...


5

It is very difficult to find accurate statistics on divorce, and differences between countries are so great that any answer can only be useful from a specific countries' perspective. Finding prevalence statistics specifically focused on shidduchim is even harder. On of the problem of using divorce statistics is that part of the high reported rates of divorce ...


5

In בכורות דף מז, there is a dispute as to whether someone who had children and then converted had fulfilled the mitzvah of פרו ורבו, the commandment for Jews to have children. R' Yochanan says he has, for there is a commandment for even gentiles to have children, as the Torah says לשבת יצרה, mankind was created to multiply. Resh lakish argued because a ...


5

This exact question is asked in the first perek of Derech Eretz Rabba. As recounted in another answer essentially the response is that this Kal V'Chomer would be oker (uproot) something from the torah, in this case the possibility of a Kohen Gadol marrying and thereby having children, and we do not allow for kal v'chomers which uproot something from the ...


5

Another answer addressed how marriages became officialized. The question also asked about registration, so I'll address that. There was no official registration of a marriage. There were various forms of testimony which could be used to substantiate the claim that a man and woman were married, such as the marriage document (kesuba), witnesses of the ...


5

Yevamos 63a: אשכחיה רבי יוסי לאליהו א"ל כתיב אעשה לו עזר במה אשה עוזרתו לאדם א"ל אדם מביא חיטין חיטין כוסס פשתן פשתן לובש לא נמצאת מאירה עיניו ומעמידתו על רגליו Rebbi Yosi found Eliyahu. He said to him "it is written 'I shall make for him a helper' - in what way does she help man?" He responded "A man brings [home] wheat -does he chew on wheat? [He ...


5

I can offer you one anecdotal piece of evidence. My wife and I were married by a Conservative rabbi in a town we had lived in for only a few years. He was satisfied of my wife's status by her conversion certificate from the Bet Din. For me, it was an interview. He had to rely on my telling of my family history for my status. I know he wished for something ...


5

I checked through the Nitei Gavriel on Nisuin and there is no mention of such a Minhag. I personally have also never heard or seen such a custom. The closest I found is the Rokeach 353 who mentions that after the Brachos of the Chuppa they give the Chassan and Kallah honey and cheese to eat based on the verse (Shir Hashirim 4:11) "Devash Vchalav Tachas ...


5

At first glance the daughter is either herself a convert, or the product of a kohen's prohibited marriage to a convert, i.e. a chalala. Either way she'd be prohibited from marrying a Kohen.


5

According to the Minchas Chinuch (or perhaps it is the Sefer Hachinuch), the mitzva of פרו ורבו only applies at the age of 18, as in the mishna in Avos 5:22. The Gemara in Kidushin 30a is somewhat critical of someone that waits beyond the age of 22 or 24; however, the exact age depends on the emotional maturity of the child, as per חנוך לנער על פי דרכו, "...


4

I finally found the Sefer Lulei Toratcha stories with Rav Shach on the parsha.Parshas Matos 30:4. Rav Shach answered that she should name the child Shmayah since it is similar to the name Shimon and in this way she can be miskayim the neder a little bit.


4

Like others, I couldn't think of a single halachic reason to forbid weddings. I know I've seen dozens of Bar Mitzvahs over the years there, but never a wedding. (On Monday and Thursday around mid morning it seems like there's a bar mitzvah every 20 minutes). I did some digging and eventually found the rabinate's rules for the kotel, and it is true that they ...


4

This is documented in Shulchan Aruch, Even HaEzer around Siman 80 - including סימן פ - מעשה ידיה שהיא חיבת לבעלה, ודיני מיניקה ושאינה רוצה לעשות מלאכה Some of her duties include: א מַעֲשֵׂה יָדֶיהָ לְבַעֲלָהּ What she earns belongs to her husband. What she finds, also - that's in another Siman. ד וְכֵן כָּל אִשָּׁה רוֹחֶצֶת לְבַעֲלָהּ פָּנָיו ...


4

First you need to define what you mean by Evil Eye. More to the point, the Talmud does mention that a wife's tears can have a tragic effect on the husband's well being. E.g.: The Gemara in Kethuboth 62b cites the case of Rav Rechumi was arrived home late for his annual (Erev Yom Kippour) visit. His wife got so worried that she started crying, and he was ...


4

The standard arrangements found in those codes assumed the standard cases back then, in which the husband was the primary (and usually) sole breadwinner. Any rights he had to her property -- and those were limited in ways your question is glossing over -- were only because first and foremost he supported her. The Talmud makes it abundantly clear that if she ...


3

See the last Mishna in Nedarim (11:12) If a wife claim the husband can't get her pregnant, then she can insist on a divorce, if her claim is that she wants offspring to support her in her old age. That was the original law. Later they changed it that she would have to persuade him to give her a divorce - or (according to the Yerushalmi) else he would ...


3

There is no Halachic requirement for a Kabolas Ponim at a wedding. Regarding the groom, sometimes it's used as a Jewish way of referring to the optional pre-Chuppa smorgasbord. Sometimes Kabolas Ponim refers to the ceremony of the groom signing the Ketuba before the wedding. Others called this the Chosson-Tisch. All the above are optional, and many a ...


3

You asked: Is it normal for a Jewish man to have a pilegesh to take care of physical needs when he is not yet married? It's unheard of nowadays. Having lived in 4 continents and dozens of communities, I have never heard of such a thing. As per the answers to this question there were periods of time when it came up for discussion. Nowadays such a couple ...


3

I suggest as follows: In most such cases, the soldier will die childless and with a brother, so his betrothed will be subject to yibum (which is true even from a betrothal, e.g. Rambam, Yibum 1:1) and indeed only "taking" and no betrothal will be necessary (ibid.).


3

The Nitei Gabriel mentions it here and claims a clear example from the Torah of how Eliezer, Avrohom's servant, gave Rivka the bracelets before asking whose daughter she was and then reversed the order when speaking to the “mechutonim”. וכמו שרמזו בשם ״שדכן" שהוא ר״ת שקר דובר כסף נוטל. ומצינו כן מפורש בתורה בהשידוך הראשון שפרט הכתוב כל הפרטים, ...


3

It appears that yes, indeed, you can postpone relations if both spouses agree, but it is best avoided. The international Beis Horaah says It is better not to postpone marital relations, but if it will not be comfortable for one or both of the couple, then it is permitted to postpone. On the other side postponing shouldn't be taken lightly, see for ...



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