16

No. See Mishnah Sotah, 5:1: כְּשֵׁם שֶׁאֲסוּרָה לַבַּעַל, כָּךְ אֲסוּרָה לַבּוֹעֵל, שֶׁנֶּאֱמַר (שם) נִטְמְאָה, וְנִטְמָאָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר רַבִּי יְהוֹשֻׁעַ, כָּךְ הָיָה דוֹרֵשׁ זְכַרְיָה בֶן הַקַּצָּב. רַבִּי אוֹמֵר, שְׁנֵי פְעָמִים הָאֲמוּרִים בַּפָּרָשָׁה אִם נִטְמְאָה נִטְמָאָה, אֶחָד לַבַּעַל וְאֶחָד לַבּוֹעֵל: Just as [the ...


15

Sotah 44a: תנו רבנן אשר בנה אשר נטע אשר ארש לימדה תורה דרך ארץ שיבנה אדם בית ויטע כרם ואח"כ ישא אשה ואף שלמה אמר בחכמתו (משלי כד, כז) הכן בחוץ מלאכתך ועתדה בשדה לך אחר ובנית ביתך הכן בחוץ מלאכתך זה בית ועתדה בשדה לך זה כרם אחר ובנית ביתך זו אשה The Sages taught (Tosefta 7:20-21): The Torah states: “What man is there that has built” (Deuteronomy 20:5),...


15

Kesubos 72a תניא נמי הכי המדיר את אשתו שלא תשאל ושלא תשאיל נפה וכברה ריחים ותנור יוציא ויתן כתובה מפני שמשיאה שם רע בשכינותיה Someone who imposes a vow on his wife that she may not borrow or lend her kitchen utensils like sieve, mill, oven etc. must divorce his wife and pay her Kesuba because he makes a bad name for his wife among her neighbours


13

Tosfos, Ketubot 4a: בעילת מצוה. קרי לה בעילת מצוה משום דכתיב כי בועליך עושיך ואמרי' (סנהדרין דף כב:) אין אשה כורתת ברית אלא למי שעושה אותה כלי וע''י כך מידבק בה ובאין לידי פריה ורביה ולהכי קרי לה לבעילה ראשונה בעילת מצוה Commandment Intercourse It calls it "commandment intercourse" because Scripture says "who has intercourse with you makes ...


12

From the day she is born (Shulchan Arukh EH 37:1).


12

Both the first relationship and the second one would have to be formal marriages (the kind that requires a Get to dissolve) for the prohibition of remarrying your divorcée to come into effect. (ShA EH 10:1) איזו גרושה מותרת לחזור לבעלה ובו ז סעיפים:‏ המגרש את אשתו ואח"כ זינתה מותרת לחזור לבעלה:‏ הגה וכן אם זנתה עם הראשון ונתקדשה לשני ...


10

The Rama writes in Even Ha'Ezer 1:3 ובזמן הזה נהגו שלא לכוף ע"ז וכן מי שלא קיים פריה ורביה ובא לישא אשה שאינה בת בנים כגון עקרה וזקנה או קטנה משום שחושק בה או משום ממון שלה אע"פ שמדינא היה למחות בו לא נהגו מכמה דורות לדקדק בענין הזיווגים In this time, its custom that one does not force in regards to this. Likewise he who has not yet fulfilled the ...


8

Rashi on 21b points to the continuation of the gemara on Moed Katan 23a which provides the answer ואם אין לו בנים מותר לישא לאלתר משום ביטול פריה ורביה הניחה לו בנים קטנים מותר לישא לאלתר מפני פרנסתן And if he does not have children, he is permitted to marry another wife immediately due to the need to not neglect the mitzva to be fruitful and ...


8

I did a quick and dirty search and came up with this quote תוספות מסכת כתובות דף עא עמוד ב " פירש ר"ח דרגל ראשון היא רגילה לילך ולהגיד שבחה בבית אביה " It is in the last Tos on the page, 5 lines up from the bottom, D"H כאן ברדופה כאן בשאינה רדופה


6

The line that comes to mind is "טב למיתב טן דו מלמיתב ארמלו" - "It's better to sit as two than to sit as a widow," which is asserted on Kiddushin 7a: ... דאי אשמועינן קידושין משום דהא איתתא ניחא לה בכל דהו כדריש לקיש דאמר ר"ל טב למיתב טן דו מלמיתב ארמלו ... ... The Gemara elaborates: As, had he taught us only the case of betrothal, ...


6

The Mishna says you marry first, then work for a living: At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit [of livelihood]; [Avot 5:21] Bartenura clarifies: "Twenty [is the age] for pursuit": of ...


6

The simple answer to the question in your title is yes. As Rambam explains in Mishnah Torah, Hilchot Tefillah v'Birchat Kohanim, Chapter 1, halacha 2: וּלְפִיכָךְ נָשִׁים וַעֲבָדִים חַיָּבִין בִּתְפִלָּה לְפִי שֶׁהִיא מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמַן גְּרָמָא אֶלָּא חִיּוּב מִצְוָה זוֹ כָּךְ הוּא שֶׁיְּהֵא אָדָם מִתְחַנֵּן וּמִתְפַּלֵּל בְּכָל יוֹם ...


5

In a lecture at YU's Gruss Kollel (I think this one) R. Aaron Rakeffet described how this question was asked by the high school students in the 1960s, and the answers they were given: I always tell the story of what happened in YU in the early 60s when the rebbeim were set up by the students. Every rebbe got the same question. We were teaching Masechet ...


5

Levirate marriage today would seem to be very rare today. Reason being it's virtually never done in the Ashkenazi world and while more acceptable in the Sefardi, it seems to rarely ever takes place. From the "History" section in the Wikipedia entry on Yibbum: By Talmudic times the practice of levirate marriage was deemed secondary in preference to ...


5

R. Eliezer Melamed writes in Peninei Halakhah, Simhat HaBayit uVirkhato 5:8 (Hebrew) as follows: According to R. Yosef Karo, Beit Din can force a twenty year old man to get married either by beating him (Rif, Rambam) or by rebuking or fining him (Tosafot, Rosh) until he agrees to marry. In practice, this would only happen in rare cases, such as if a man was ...


5

The simple answer is that the eidei kiddushin witness the chupa, bideken and yichud, which between them constitute nissuin too. However, there is very convincing argument that nissuin does not require eidim lkiyum. Although by all chaluyos of dovor sh'berva we need eidim lkiyum (like gerushin and kiddushin, and others), there are two reasons why nissuin is ...


5

Adultery, or Arayot in Hebrew, in Jewish law is (according to yeshiva.co here) the prohibited sexual relations a man or woman, married or not, can't have. The list appears in Torah, Vayikra 18 and 20. All those listed, will be punished with "Karet" and in addition, some carry the death penalty by Beth Din as well. The prohibition is not only on ...


5

This question is based on a misquote of the Talmud. Here is the actual text: ולינסבה מינסב לא מייתבה דעתיה כדר' יצחק דא"ר יצחק מיום שחרב בית המקדש ניטלה טעם ביאה וניתנה לעוברי עבירה שנאמר (משלי ט, יז) מים גנובים ימתקו ולחם סתרים ינע If the woman was unmarried, let the man marry her? His mind would not have been eased by marriage. As Rabbi ...


4

See Kesef Mishna who explains that "her knowledge" must mean her consent, or it would be meaningless.


4

Because Judaism allowed a man to have more than one wife, until a thousand years ago, technically a married man could go find another woman without breaking halacha, and thus the strictest halachic definition of "adultery" only concerns relations between a married woman and a man who's not her husband. Still, it should go without saying that for a married ...


3

On wikipedia, it says, Orthodox Jews in modern times have generally upheld the position of Rabbeinu Tam and perform halizah rather than yibbum. Yemenite Jews, though orthodox, practised yibbum until the en masse Aliyah of Jews to Eretz Israel in the last century. The relevant siman in the Tur is Even Ho'ezer 165, in which it shows that R' Yizchok ...


3

R. Yitzchak Abadi has a responsum (Ohr Yitzchak Vol. 2 Inyanim Shonim #10) in which he writes as follows: וזכורני שישבתי לפני זמן רב בחתונה עם הרב שמעון שוואב ז"ל ולא היה שם מחיצה וכשהתחילו לרקוד יצא מן האולם ואני אחריו ואשאלהו הלא בסוף מסכת תענית (דף כו:) כתוב שבנות ישראל היו יוצאות במחול ביום הכפורים ובט"ו באב והיו אומרות בחור שא נא עניך וכו' ...


3

So your question is a point of contention as there are sources that argue she does have an obligation in חינוך. Having said this though, if we say that she does not have a role to play in the actual חינוך of the child, she still plays a very prominent role in raising her child in a way that promotes and values a תורה and מצוה fuelled life. The גמרא relates ...


3

These people (i.e., a child born from adultery, an Amonite or a Moavite) may not marry a Jewish woman of unflawed lineage, forever. A child born from adultery (a mamzer) remains a Jew and can marry women of similarly flawed lineage (i.e., a mamzeret). Source: the Steinsaltz Humash


3

Art Scroll Gemara Moed Katan 21b2 note 14 says As we will see later, there are circumstances when a man may remarry within sheloshim, as, for example, when he has no children (and thus has not yet fulfilled the mitzvah of procreation) Rashi, (from the gemara below 23a) Also consider the kohen gadol before Yom Kippur who must remarry in order to ...


2

What could probably be considered the best parallel to your quote would be a quote from Reish Lakish in Ketubot 75a: דאמר ר"ל טב למיתב טן דו מלמיתב ארמלו As Reish Lakish said: It is better to dwell together as two [tan du] than to dwell alone as if a widow. (See also several other similar phrases in that section of the Gemara) Of course (and this ...


2

Rav Heinemann explains in his sefer on Shidduchim through Sheva Berachos (2:44) that If you are mekadesh a woman without anyone there, then it’s not a valid Kiddushin. We learn דבר דבר מממון – the same way that you need two witnesses for money, you need two witnesses for gittin and Kiddushin. If the witnesses are posul, then the Kiddushin doesn’t work (...


1

Rav Issur Zalman Meltzer in Even Haazel says to delete the word "Onah" (conjugal rights) in Ishus Halacha 14,3 שאר כסות ועונה כראוי לכל אחת ואחת. ועונה, נ. ב. לדעתי צריך למחוק תיבת ועונה, כי לפי מה שכתב בהל' ד' אינו חייב אלא לפי מנין הנשים שיש לו, וא"כ אינו נותן כראוי לכל אחת, ועוד דעיקר המקור הוא מהגמ' ביבמות דאיתא שם והוא דאית לי' למיזיינינהו In ...


1

Special dispensation was given by the Torah to convert a Yefas toar after 30/90 days without her accepting Mitzvos and marrying her according to Yevamos 47b-48 (see below). The Rivan in Tosfos says that this Sugia and Psak is in accordance with Rabbi Eliezer that she cries for her parents and does not need to deny avoda zara in-order to become Jewish after ...


1

Some sources to support @Mbloch's answer to understand the Sugya in full (Gemmorah Avodah Zara 36a). In short, it is a [very severe] Rabbinical decree, since Rabbis compared all gentile women to ritually unclean (נידה) it can be [speculated] as adultery Derabanan. All other comparisons (mistress, gentile or prostitute) do not constitute adultery: ישראל הבא ...


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