Category: Marriage

Betrothal

From When a Jew Celebrates In the Bible and the Talmud there were two separate ceremonies Connected with marriage. There was the ceremony of betrothal and the actual marriage. The two ceremonies could be a year apart. In Betrothal the couple were legally bound together although the bride lived in her father’s house. They couldn’t change their mind’s. They would have to get a divorce.The custom began during a time when the bride was bought. At the betrothal, the price was agreed upon and a contract signed. The money was necessary because every member of the family worked, including the young girl. When she got married she went to her father-in-law’s house and helped there. So, in away, the father-in-law paid the father for the loss of the daughter’s services.But even in those days, if the bride’s father was well-to-do, he gave the bride’s price he received to his daughter as a present. Even the Poor father’s probably gave back part of the money. To the betrothal ceremony came entire families of both the bride and the groom and it ended with dancing and feasting and merry making.Months later, the groom came to take his bride to his father’s house. At the time the bride’s price was actually paid-and again there was a great family feast and celebration. But most important of the ceremonies were the betrothal and contract signing. In the first century C.E. the SanhedrinסַנְהֶדְרִיןThe Sanhedrin was the supreme Jewish judicial, legislative, and religious council in ancient Israel, functioning as the highest authority for interpreting and enforcing Torah law during the Second Temple period. For more info click here changed the marriage contract. In the new contract, the groom only promised to a certain amount for the bride. He didn’t actually pay the money. Instead, he gave the bride a perutah, the smallest coin at the time as the token of the brides price. The rest of the money had to be paid only if the couple got a divorce.

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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.

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Husband (The Legal Obligations)

The Husband has ten essential obligations.

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Husband & Wife

The act of marriage creates certain rights and duties between husband and wife. In performing them both parties have to conduct themselves according to the following rules, comprising the fundamental principles for the relationship between husband and wife in Jewish Law :” This the sages laid down that a man shall honor his wife more own self and shall love her as he loves himself, and shall constantly seek to benefit her according to his means; that he shall not unduly impose his authority on her and shall speak gently with her; that he shall be neither sad nor irritable. Similarly they laid down that a wife shall honor her husband exceedingly and shall accept his authority and abide by his wishes in all her activities…” (Maim. Yad, Ishut 15:19 – 20)

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Husband & Wife (Cohabitation)

From the Encyclopaedia Judaica 8:1122 The Husband’s duty to cohabit with his wife stems from biblical law (Exodus 21:10) and he is obliged to do so according to his physical abilities and so far as it is possible for him having regard to the requirements of his occupation (Yad, Ishut 14: 1,2 ; Sh. Ar., EH 76: 1-3)If he unable to fulfill this duty the wife is entitled to demand a divorce (Yad, Ishut 14: 7 Sh. Ar., EH 76:11) unless there are reasonable prospects, on the strength of medical evidence, that he may be cured of his disability. (PDR 1:85-89 ; 3:84-89) Mored (“rebellious” husband). A husband refuses without justifiable reason, to cohabit with his wife is called a mored but he is not if he refuses to fulfill his other toward her. (ibid and Maggid MishnehMaggid Mishneh is a significant commentary on Maimonides’ Mishneh Torah, written by the 14th-century rabbi Vidal of Tolosa. It is considered one of the most important interpretations of Maimonides’ work and is often referenced in halachic disputes. The Maggid Mishneh is regarded as one of the most important commentaries on the Mishneh Torah – For more info click here, Ishut 14:15 ; Bah, EH 77).Proof that her husband is mored entitles the wife to demand that he be obliged to grant her a divorce, and if necessary, that he be compelled to do so (on the distinction). As long as the husband persists in his refusal to cohabit with his wife, she is entitled to demand the amount of her ketubbah be increased from week to week, as may be determined by the court and to receive ketubbah upon the grant of the divorce. (Ket. Yad, and Maggid MishnehMaggid Mishneh is a significant commentary on Maimonides’ Mishneh Torah, written by the 14th-century rabbi Vidal of Tolosa. It is considered one of the most important interpretations of Maimonides’ work and is often referenced in halachic disputes. The Maggid Mishneh is regarded as one of the most important commentaries on the Mishneh Torah – For more info click here, Ibid ; Sh Ar., EH 77:1) Moredet (“rebellious ” wife). The Wife similarly regarded as a moredet only when she persistently refuses to cohabit with her husband (Ket. 63A, Yad and Maggid MishnehMaggid Mishneh is a significant commentary on Maimonides’ Mishneh Torah, written by the 14th-century rabbi Vidal of Tolosa. It is considered one of the most important interpretations of Maimonides’ work and is often referenced in halachic disputes. The Maggid Mishneh is regarded as one of the most important commentaries on the Mishneh Torah – For more info click here, Ishut 14:8 ; Sh. Ar., EH 77:2)The moredet falls into two categories: firstly, that of a wife who refuses to cohabit with her husband because of anger or a quarrel or for other reasons offering no legal justification; secondly, that of a wife who refuses to cohabit with her husband because she cannot bring herself to have sexual relations with him and can satisfy the court that this is for genuine reasons which impel her to seek a divorce even with forfeiture of her ketubbah. In both cases the moredet immediately loses her right to maintenance (Sh. Ar., EH 77:2 ; Pdr 6:33, 42) and in consequence of it, her husband loses his right to her handy work since he is only entitled to this in consideration of her maintenance, i.e. only if she is actually maintained by him (Rema, EH 77:2) Ultimately, the moredet also stands to lose her ketubbah and the husband will be entitle to demand a divorce, but this depends on conditions that differ according to the category of moredet and in this regard the halakhah underwent various developments.

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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)

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Husband & Wife (the main Ketubbah)

Medical Care
Ransom from captivity

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Marriage (Hasdic View)

The Hasdic Anthology page 24 Rabbi Isaiah Kalman Halberstadt said: “We read in the Talmud (Taanith 30b): Said Rabban Simeon ben Gamaliel: ‘There were no holidays in Israel Like Yom Kippur and the Fifteenth of Ab.’ On the latter day (Midsummer Day) the maidens were privileged to ask young men in marriage. They would arrange an open air dance in the vineyards; all were dressed in pure white garments, and when youths would approach, the maidens would divide into three groups. The handsome girls would say: ‘Observe beauty for it is fitting a wife should be of comely appearance’. Those of noble family would say: ‘Observe or high-born, lineage for this forebodies good children’. Those of unpreposseing countenance would say: ‘Take to yourselves wives for the sake of the will of God, and adorn us with gold’. “The phrases of the handsome maidens and the last words spoken by the unhandsome may seem frivolous. But they will not appear thus on closer scrutiny and explanation. “When a man wishes to donate a Scroll of the Torah תּוֹרָה ‎Tōrā,/ˈtɔːrə, ˈtoʊrə/; law, teaching, direction, instruction – The first five books of the Bible or also called “the books of Moses” comes from an archery term meaning to shoot., he usually, desires to do so in a generous fashion. He may either spend additional money to obtain excellent parchment and fine script. This may be accounted ‘beauty of the body’. Or he may seek for a scroll written by a man of rare piety and holiness. This may be accounted associations. Or he may strive to obtain a beautiful coverlet, or a fine pair of holder, or decorative adornments for the Scroll. This may be accounted as ‘beauty of exterior’. In each instance the man endeavors to perform the MitzvahמִּצְוָהTransliteration: miṣvâ Pronunciation:mits-vaw’ feminine noun Meaning: a command, whether human or divine (collectively, the Law):—(which was) commanded(-ment), law, ordinance, precept. For more info click here in a beautiful manner.” “So it is with the maidens. The first group says: ‘When you seek to perform the MitzvahמִּצְוָהTransliteration: miṣvâ Pronunciation:mits-vaw’ feminine noun Meaning: a command, whether human or divine (collectively, the Law):—(which was) commanded(-ment), law, ordinance, precept. For more info click here of taking a wife to yourself in a fitting manner, consider ‘beauty of the body’.The second group says: ‘Consider the beauty of noble decent’.The third group says: ‘We have neither beauty of the body or noble decent. But if you wish to marry solely for the sake of the Mitzvah and not for the ulterior motives, then demonstrate this by marring us. As for the beauty you may wish to add to the MitzvahמִּצְוָהTransliteration: miṣvâ Pronunciation:mits-vaw’ feminine noun Meaning: a command, whether human or divine (collectively, the Law):—(which was) commanded(-ment), law, ordinance, precept. For more info click here, it will be sufficient to adorn us with costly garments and jewels.” Tif. Haz., pp 66-67

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Marriage (the concept)

In Jewish teaching, marriage , is the ideal human state and is considered a basic social institution established by God at the time of creation. In the Bible. The purposes of marriage and procreation: “It is not good that the man should be alone ; I will make him a help meet for him… Therefore shall a man leave his father and his mother, and shall cleave to his wife, and they shall become one flesh” (Gen.18, 24 ); and “Be fruitful and multiply, and replenish the earth…” Gen. 1:28 The biblical conception of marriage is essentially monogamous (Gen. 2:24), and although in biblical times polygamy was common among the upper classes (Judg. 8:30 II Sam. 5:13; I Kings 11:1-8), the many references to marriage in the Wisdom literature seem to take it for granted that a man had only one wife (Ps. 128; Prov. 12:4 ; 18:22 ; 19:14 ; 31:10-31; Ecclus. 25:1; 26) The Prophets, using marriage as a metaphor for God’s attachment to IsraelיִשְׂרָאֵלTransliteration: 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 (Isa. 61:10; 62:5 ; Eza. 16 ; Hos. 2:21-22; also song of songs, if interpreted metaphorically clearly have monogamous marriage in mind, since God did not enter into such a special relationship with any other people.

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Marriage (The Legal Framework)

From the Jewish Marriage Page 23 – 24 Love and commitment are not enough to get married, and for more than one reason. There is no guarantee that today’s love will not go sour. Nor is there a necessary connection between love and capacity to protect one’s future partner from the contingencies noun (plural) a future event or circumstance which is possible but cannot be predicted with certainty and exigencies noun (plural) an urgent need or demand of life. And finally, life together, even though obviously in need of some measure of spontaneity also demands a structure, even a relatively rigid framework, which will allow the relationship to prosper. The marriage ceremony itself projects the primacy ot the legal framework in Jewish tradition. The ceremony contains no affirmation |ˌafərˈmāSH(ə)n | noun – 1 the action or process of affirming something or being affirmed:1 Law a formal declaration by a person who declines to take an oath for reasons of conscience.2 emotional support or encouragement of love by the couple. Love cannot be legislated, but legitimate responsibilities can be, and are, legislated. The marriage ceremony is primarily a legal act, and a legal undertaking. In the framework clearly set up in the legal compact, areas of responsibility are coherently delineated verb [with object] – describe or portray (something) precisely• indicate the exact position of (a border or boundary)., with room for maneuvering where the specific situation allows,or even calls for, adjustment. The structure and detail of the marital covenant free the couple from entering into the union as if it were a business, and allows their full attention to be directed to each other. The legal document which binds the marriage is known as the Ketuvah. The Ketuvah, in the legal dimension, underlines the relationship and spells out the husband’s obligations to his wife both during and after the marriage that is prohibited for the relationship to continue for the smallest time period without the wife having the Ketuvah. It should also be noted that aside from basic Ketuvah and conjugal obligations, as well as aspects of inheritance, the couple can negotiate both before and after the wedding, the other responsibilities in marriage. As with the other commandments, The tradition affords a delicate balance, providing the structure, and also providing the freedom of the couple to respond to each other, in the context of the structure, in their own unique way.

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Niddah

“Menstrous Woman” נִדָּה According to Jewish law, a woman is forbidden to maintain sexual relations with her husband during and for sometimes both before and after her menses. For info on the word click here

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Shalom Bayit

From the Jewish Marriage page 41 – 44 Shalomשָׁלוֹם‎Transliteration šālôm Pronunciation shaw-lome’ shalom – completeness, soundness, welfare, peace, well being, wholeness, prosperity For more info click here, as the word which is used to describe “peace”, relates in a fundamental sense to the word shlemut, or “completeness.” Shalomשָׁלוֹם‎Transliteration šālôm Pronunciation shaw-lome’ shalom – completeness, soundness, welfare, peace, well being, wholeness, prosperity For more info click here disconnected from shlemut  peace disconnected from “completeness” is a peace which manifest itself as mutual nonaggression, peace as the absence of war. Shalomשָׁלוֹם‎Transliteration šālôm Pronunciation shaw-lome’ shalom – completeness, soundness, welfare, peace, well being, wholeness, prosperity For more info click here with shlemut is peace with harmony, peace with cooperativeness, peaces which moves toward completeness. It is this higher level of peace which is so exalted, and should be the ever present goal of our personal and communal strivings. The ultimate goal The ultimate goal, of course, is true peace which permeates the entire world, but that is too massive a task to be thrust any single individual. However, each individual  can make a contribution toward this all encompassing goal by working to create peace in his or her immediate environment. Having done all that is within one’s power to effect peace is thus seen to have much more than local implications. Primary focus The home is the primary focus where one’s obligation to effect peace unfolds. Here is where one is able to have a significant input if not control, over peace of the world, the world of one’s home, in its true sense as desired in marriage, is best translated as “domestic bliss”, Shalom Bayit is not the peace of sameness or absence of conflict. It is the completeness of opposites, the translation of differences into more effective action and greater love, incorporating the wisdom gained from shared opinions and give-and-take. To be conversant kənˈvərsənt –adjective–familiar with or knowledgeable about something — Middle English: from Old French, present participle of converser (see converse). The original sense was ‘habitually spending time in a particular place or with a particular person’. in the ways of shalom bayit is to be conversant in the ways of local-cum-global peace. It is to have an exemplary home which is a model for other homes, eventually all homes. It is lamentable that not enough attention is given to the mastery of shalom bayit formulations upon entry into marriage. Whose is the obligation Whose is the obligation to create shalom bayit, domestic bliss? Simply stated , it is the obligation of both husband and wife. That the home should be fortunate enough to enjoy such tranquility and harmony is ultimately a Godly blessing, but it is a blessing and harmony which comes only after the couple work to be eligible for and worthy of that blessing. To be worthy, each of the couple must see shalom bayit as an obligation directed not at the other but at the self. Shalom Bayit is a personal responsibility that beckons each of the partners to make demands on their own selves toward improving the home atmosphere. It is generally a good practice, in areas related to living a life of responsibility, to be very demanding on one’s self. It is a practice which makes for better marriages. Rather than waiting for the other to change, or make a move, one should take the initiative; the other will likely follow. Waiting for the other is stand offish, leads to frustration, and can build up abundant hostility. It can ruin what could have been blissful. This is the active side of shalom bayit. There is another side to shalom bayit, the preventive side. In this, the most appropriate advice is: do not provoke, do not become provoked. Do not provoke, do not introduce strife or contentiousness into the home vocabulary, and go out of your way to prevent strife situations from developing. Do not become provoked Do not become provoked if situations arise in which expectations have not been realized, request have not been heeded, or the normal household has been upset; do not react with anger to your spouse, to whom you may attribute this unwarranted situation. Instead, assume that understandable circumstances have caused the problem, rather than bad intentions. Again, one should not stand on one’s rights or be touchy concerning the honor that is due. Rather than demand what you are convinced belongs to you by right, be flexible and forgiving, not ridged and unforgiving.. …Great sages allowed themselves to be humiliated if that humiliation preserved the peacefulness of a home. This was reason enough to forgo accepted protocols, even to turn a blind eye to obviously contemptible disrespect. These sages did not want to be associated, however with marriage break down. They saw each union as personally and communally significant, and were perhaps fearful that one marriage collapse would pave the way for more, making it acceptable, then maybe event trendy. The sages were working in the background of event more astounding precedent. Manipulating the truth to preserve peace is permitted. In order to preserve the shalom bayit of Abraham and Sarah, God personally manipulated the truth. Even that however, is not the astounding precedent. The astounding precedent relates to the very severe transgression of erasing God’s name. If such erasure could possibly restore the shalom bayit of an estranged husband and wife the erasure is mandated.     *The Talmud, Megillah 27a (see also Yoreh De’ah 270:1 and Hilkhot SeferTorah 10:2) allows for the sale a Torah scroll to marry, one of the rare instances such a sale is permitted. The Torah is the basis of community, but it is through marriage that community itself becomes a reality. The ancient sages were not only committed to the sanctity of marriage, but they recognized its profound significance both for individuals and their communities. They believed that the preservation of marriage was of utmost importance, as even one broken relationship could have far-reaching consequences that could lead to a dangerous

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The Tradition Of Marriage

The first of the 613 mitzvoth (commandments) in the Torah is“peru ur-vu” (Be Fruitful and multiply). Judaism sanctifies every dimension of human experience from birth to death, from eating eliminating. Sexuality and procreation are sanctified by marriage, the primary purpose of which is the creation of life. Every wedding sets the stage for the next generation of “the children of Israel”. The Talmud records that “one who does not participate in ‘be fruitful and multiply’ causes God’s Presence to vanish”. Indeed, marriage is seen as the prototypical act of creation. The Zohar, the great book of Jewish Mysticism, states: “God creates new worlds constantly. In what way? By causing marriages to take place.” In the Midrash, the imaginative rabbinic literature “somewhere between commentary and fantasy… that sprouts up between the consecrated words of Scripture,” the creation of male and female inspired a fabulous tale about the first wedding. The wedding of the first couple was celebrated with pomp never repeated in the whole course of history. God Himself, before presenting Eve to Adam, attired and adorned her as a bride… The angels surrounded the marriage canopy, and God pronounced the blessings upon the bridal couple, as the hazzan does under the huppah. The Angels then danced and played musical instruments for Adam and Eve in the ten bridal chambers of gold, pearls and precious stones that God had prepared for them. The Hasdic View The Commandment to marry is directed toward men. According to the Talmud a wife can save a young man from “sinful youghts”, and “Any man who has no wife is not a man (a complete human being)”. Marriage to a good woman is often described as the source of happiness and blessing for a man. (the Talmud seems generally less concerned with a woman’s happiness.) Still, Halakhah was undisputedly progressive for it’s time in establishing certain rights for women: minor girls may not be betrothed, women have the legal right to refuse any suitor, no matter what their parents command. Alyough only men can grant divorces, women are entitled to sue for divorce on some grounds, including sexual incompatibility. conjugal rape, a legal conundrum in our time is explicitly prohibited in the Talmud. And despite the fact that wives are “acquired” in much the same manner as property, men are required to treat them with respect and tenderness or risk God’s wrath.

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The Wedding

A wedding celebration is considered a sacred time in Jewish culture, enriched with deep tradition and meaning. During the Torahתּוֹרָה‎Tōrā,/ˈtɔːrə, ˈtoʊrə/; law, teaching, direction, instruction – The first five books of the Bible or also called “the books of Moses” comes from an archery term meaning to shoot. reading, the groom is respectfully called up to the bimahבִּימָהA bimah is an elevated platform used as an orator’s podium. The term can refer to the raised area in a sanctuary. In Jewish synagogues, where it is used for Torah reading during services, the term used is bima or bena – For more info click here, surrounded by the wholehearted love and support of his community. This time-honored ceremony links us to our history and showcases our bright future brimming with joy and devotion. The bride is stunning in her white gown, symbolizing purity and optimism. Her veil is a representation of Rebekahרִבְקָה‎(/rɪˈbɛkə/) Meaning: Tied Up, Secured Also spelled Rebecca; Modern: Rīvqa, Tiberian: Rīḇqā, Greek: Ῥεβέκκα click here and the union we share as Jewish people. The sight of loved ones dressed in elegant attire conveys togetherness and a sense of pride in our collective heritage. We reflect on the magnificence and heritage of a traditional Jewish marriage and celebrate the devotion and amiability of the newlywed couple. We pray that their union is blessed with good health, joy, and tranquility, and they enjoy a fulfilling journey together.

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Womens “Place”

Jewish Alternative in Love, Dating and Marriage by Pinchas StolperPage 77-78 98% of the first book of Genesis, is devoted to narratives describing the creation of the world, the beginnings of mankind, and mankind, and Abrahamאַבְרָהָם/ˈeɪbrəhæm, -həm/; ‎‎, Modern: ʾAvraham, As recounted in the Torah, his name was originally Avram which means “High Father” – “av” (אב) “father”, “ram” (רם) “high” – with the “ha” (ה) added in mark of his covenant with God. For more info click here, Isaacיִצְחָק(Yīṣḥāq) meaning “he will laugh”, reflecting the laughter, in disbelief, of Abraham and Sarah, when told by God that they would have a child.. Jacobיַעֲקֹב(/ˈdʒeɪkəb/; Modern: Yaʿaqōv (help·info), Tiberian: Yaʿăqōḇ; Arabic: يَعْقُوب, romanized: Yaʿqūb; Greek: Ἰακώβ, romanized: Iakṓb) the name Yaʿaqōv יעקב is derived from ʿaqev עָקֵב “heel”, as Jacob was born grasping the heel of his twin brother Esau. (later called Israel) for more info click here and the Tribes of IsraelיִשְׂרָאֵלTransliteration: 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. The reason Genesis dwells on biography, personalities, events and not laws is to instruct us to pattern our own lives on their struggles, their challenges and solutions which they employed.Of course, were the Bible to have recorded the full biographies of Abrahamאַבְרָהָם/ˈeɪbrəhæm, -həm/; ‎‎, Modern: ʾAvraham, As recounted in the Torah, his name was originally Avram which means “High Father” – “av” (אב) “father”, “ram” (רם) “high” – with the “ha” (ה) added in mark of his covenant with God. For more info click here, Isaacיִצְחָק(Yīṣḥāq) meaning “he will laugh”, reflecting the laughter, in disbelief, of Abraham and Sarah, when told by God that they would have a child., Jacobיַעֲקֹב(/ˈdʒeɪkəb/; Modern: Yaʿaqōv (help·info), Tiberian: Yaʿăqōḇ; Arabic: يَعْقُوب, romanized: Yaʿqūb; Greek: Ἰακώβ, romanized: Iakṓb) the name Yaʿaqōv יעקב is derived from ʿaqev עָקֵב “heel”, as Jacob was born grasping the heel of his twin brother Esau. (later called Israel) for more info click here and their children, many volumes would have been required. Instead, the Bible selects very few incidents, because these specific events represent the special life situations which the Bible expects us to emulate. Let’s study a few examples relating to the “place” of women: When the Jewish people are enslaved and oppressed in Egyptמִצְרַיִם‎Transliteration:miṣrayim – Pronunciation: mits-rah’-yim adjective, proper locative noun – Egypt = “land of the Copts (a member of a people descended from the ancient Egyptians)” . For more info click here. The Talmud tells us that Amram, father of MosesמשהMeaning of the name: Linguist Abraham Yahuda, based on the spelling given in the Tanakh, argues that it combines “water” or “seed” and “pond, expanse of water,” thus yielding the sense of “child of the Nile” For more info click here, was the leader of that generation. When the Egyptians said that all male children be drowned, Amram decided that he could no longer bring children into the world. So, he separated from his wife and all the Jewish men followed his lead. At that point his daughter, MiriamמִרְיָםMīryām, lit. ‘Rebellion’) is described in the Hebrew Bible as the daughter of Amram and Jochebed and the older sister of Moses and Aaron. for more info click here, demanded “Father your decree is more cruel than Pharaoh’s. Pharaoh’s decree applies to male children alone, But yours applies to all children equally. Pharaoh’s decree may or may not persist but because you are a righteousצַדִּיק‎Transliteration ṣadîq Pronunciation tsad-deek’ To do what is right Tzadik is also the root of the word tzedakah (‘charity’, literally ‘righteousness’). justice, rightness, righteousness – For more info click here man your decree will persist,” Miriam’sמִרְיָםMīryām, lit. ‘Rebellion’) is described in the Hebrew Bible as the daughter of Amram and Jochebed and the older sister of Moses and Aaron. for more info click here insight convinced her father, he takes back his wife, and so do the others. As a result MosesמשהMeaning of the name: Linguist Abraham Yahuda, based on the spelling given in the Tanakh, argues that it combines “water” or “seed” and “pond, expanse of water,” thus yielding the sense of “child of the Nile” For more info click here is born and so begins the chain of events which result in the liberation and birn of the Jewish people. In the desert, the Jews worship a golden calf. The Talmud relates that only men were involved in this crime while the women refused to participate. When AaronאַהֲרוֹןAaron is an English masculine given name. The ‘h’ phoneme in the original Hebrew pronunciation “Aharon” (אהרן) is dropped in the Greek, Ἀαρών, from which the English form, Aaron, is derived. The brother of Moses, is described in the Torah, the Quran and the Baha’i Iqan. The origin of the biblical name is uncertain; however, an Ancient Egyptian origin may indicate “aha rw” meaning “warrior lion”, For more info click here the High Priest solicited gold to construct the golden calf, the Torahתּוֹרָה‎Tōrā,/ˈtɔːrə, ˈtoʊrə/; “Instruction”, “Teaching” or “Law”) The first five books of the Bible or also called “the books of Moses” comes from an archery term meaning to shoot. informs us that the wives refused to part with their jewelry. The women, however, didn’t simply refused to surrender their jewelry because the love of jewelry – because later on when the time came to build the Holyקָדְשׁוֹ‎Transliteration qōḏeš Pronunciation ko’-desh a sacred place or thing; rarely abstract, sanctity:—consecrated (thing), dedicated (thing), hallowed (thing), holiness, (× most) holy (× day, portion, thing), saint, sanctuary. For more info click here TabernacleמִשְׁכָּןTransliteration: miškān dwelling place, tent, shelter, tabernacle, booth For more info click here, we are told that the women were very generous in their contributions of gold. Later on, while the Jewish

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