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Husband & Wife (General Rights & Duties)

From the Encyclopaedia Judaica 8:1120 A husband has ten obligations toward his wife (or her descendants) and four rights in respect of her, The obligations are: To provide her with sustenance or maintenance. To Supply her with clothing and lodging To cohabit with her To provide the Kethbbah (i.e. the sum fixed for the wife by law) To procure medical attention and care during her illness To ransom her if she be taken captive To provide suitable burial upon her death To provide support for her after his death and ensure her right to live in his house as long as she remains a widow To provide the support of the daughter of the marriage from his estate after his death until they become betrothed or reach the age of maturity To provide that the sons of the marriage shall inherit their mother’s Ketubbah in addition to their rightful portion of the estate of their father shared with his sons by other wives. The husband’s rights are those entitling him: To the benefit of his wife’s handy work To her chance of gains or finds To the usufruct of her proppery To inherit her estate (Yad, Ishut 12:14, SH. Ar., EH 69:1-3) These rights and duties both derive from the law and not from agreement between the parties: “a man, by marrying a woman, becomes obligated to her in ten matters and acquires rights against her in four matters, even if they have not been taken down in writing” (Yad, Ishut 12:5: Sh. Ar., EH 69:1) i.e., the said rights and duties devolve as a matter of law from the act of marriage, wheter or not a Ketubbah ded is written and “writing thereof does not detract.” (Resp. Ribash no. 480)

Yebamoth

Talmud 47b The Master said, “If a man desires to become a proselyte… he is to be addressed as follows: ‘What reason have you for desiring to become a proselyte..’ and he is made aquainted with some of the major commandments.” What is the reason? — In order that if he desires to withdraw let him do soLit., ‘that if he separates let him separate, for R. Helbo said: ProselytesE.V. stranger areas hard for Israelיִשְׂרָאֵל Transliteration: yiśrā’ēl The name Israel (Septuagint Ancient Greek: Ἰσραήλ, Israēl, “El (God) persists/rules” or “God prevails”) refers to the patriarch Jacob who, according to the Hebrew Bible, was given the name after he successfully wrestled with the Angel of the Lord. The earliest known archaeological artifact to mention the word Israel as a collective is the Merneptah Stele of ancient Egypt (dated to the late-13th century BCE) for more info click here [to endure] as a sore they will be like a sore, because it is written in Scripture , And the proselyte shall join himself with them, and they shall cleave to the house of Jacob CF Kid, 70b, Did. 13a infra. 109b An influx of proselytes tend lower the moral standards of Judaism. ‘He is informed of the sin [of neglect of the commandment of] Gleanings, the Forgotten Sheaf, the Corner and the Poor Man’s Tithe.’ What is the reason? R. Hiyya b, Abba replied in the name of R. Johanan: Because a Noachide would rather be killed than spend so much as a perutah the smallest coin which is not returnable Hence he is informed of the laws of yearly gifts to the poor. On learning of the Israelite’s financial obligations to the causes of charity would either resign himself to the inevitable or withdraw altogether from his intended conversion.. He is not, however, to be persuaded or dissuaded too much. R. Eleazar said: What is Scriptual proof? – It is written, and when saw that she was steadfastly minded to go with her she left off speaking unto her. We are forbidden, Naomi told Ruth, [to move on the Sabbath beyond the] Sabbath boundaries A distance of two thousand cubits in every direction from one’s town, abode or resting place which one is permitted to move on the Sabbath.! — ‘Whither thou goest‘  [the other replied] ‘I will go’ ‘We are forbidden private meeting between man and woman’ ‘Where thou lodgest, I will Lodge.’ – ‘Thy people shall be my people.’ ‘We are forbidden idolatry!’ – ‘And thy God my God.’ ‘We have been commanded 613 commandments!’ Four modes of death penalties for various offenses. were entrusted to Beth din ‘Where thou diest, I will die‘ ‘Two graveyard were placed at the disposal of the Beth’ – And there will I be buried. Presently she saw that she was steadfastly minded etc. Read more here

Birth Control

From Jewish Marriage pages 21-22 The woman’s  position regarding birth control emanates directly from extreme sensitivity of the Torah The first five books of the Bible or also called “the books of Moses” Torah sometimes interpreted “THE LAW” would be better interpreted the teachings. Torah comes from an archery term meaning to shoot. to her own reality. Moreover, if her health is in jeopardy, she can resort to birth control without her husband’s consent. Conjugal relations, and the husband’s responsibility in this sphere  of married life, are quite apart from the procreation imperative. Even if, for whatever reason, birth control must be employed, marital conjugality should not be adversely affected. However, once his procreative obligation has been fulfilled, some leeway is given to the husband regarding conjugal obligations. The love that exists between husband and wife is independent of procreation and is an exalted human expression. Such love is a compound blessing if children grow up in that Loving atmosphere. But the failure of this compound blessing to materialize need not diminish from the ennobling ennoble: to make noble: elevate. relationship that is unique to a couple very much devoted to one another.

1st Samuel Chapter 20

Jonathan covenants with David
Jonathan’s token to David
Saul’s great anger
Parting of Jonathan and David

Ketuvim (Writings)

The third section of the Tanakh, also known as the Hebrew Bible, is an impressive compilation of various writings with a wide range of themes and styles. These writings are collected under the name “Ketuvim,” which translates to mean “Writings.” Within this section, readers can find an exceptional array of religious expressions, some of which include soul-stirring poetry, thought-provoking philosophy, gripping historical narratives, and enchanting stories. The poetry present in Ketuvim is remarkable as it covers a vast expanse of themes – from Temple rituals to private prayers, national tragedies to tales of love. Moreover, the philosophical explorations of this section are significant, as they offer readers a thought-provoking and comprehensive understanding of the wisest path in life, God’s goodness, and justice. In addition to this, Ketuvim includes historical retellings and short stories. It is worthy to note that Ketuvim is named “the anthology,” as it is a canonical collection from the post-prophetic age and offers readers an opportunity to understand and appreciate many dimensions of religious expression. If you are interested in learning more about the remarkable works in Ketuvim, please follow the link provided below for more information. Writings