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Laws of Religion

Laws of Judaism Concerning Women and Men

 

4.  Wedding Practices

from the Biblical Books of Moses (Torah),

the Code of Maimonides (Mishneh Torah)

and the Shulchan Aruch

 

 

Wedding Practices

From the Biblical Books of Moses (Torah)

 

The Torah tells the story of how Jacob intended to marry Rachel, but Rachel’s father Laban brought Rachel’s sister, Leah, to Jacob instead at night. Jacob had sexual intercourse with Leah and, as a result, was married to her although he did not realize until the morning that it was Leah rather than Rachel.[1] (Thus, the act of sexual intercourse with the intention to become married was sufficient to accomplish the marriage.)

 

 

Wedding Practices

Jewish Law (Halakha) from the Code of Maimonides (Mishneh Torah)

 

Contents:

 

Betrothal

 

Finalization of marriage

 

Virginity of the bride

 

 

Betrothal (Maimonides, Mishneh Torah). A woman becomes betrothed* to a man by him paying money, by sexual intercourse or by a written contract.[2]

 

If a man gives a woman money and declares that she is betrothed to him, then it is done.[3] However, no betrothal occurs if a woman gives money to a man and either she or he declares that they are married.[4]

 

If a man declares by writing that a woman is betrothed to him, the betrothal occurs only if she consents.[5] While giving a woman money or something else of value is now the standard method of betrothal, it is still permitted to effect betrothal by writing a document.[6]

 

If betrothal is established through sexual intercourse, the man must declare to the woman that she is betrothed to him for the betrothal to be valid. The couple must enter into privacy in the presence of witnesses to conduct their intercourse, which may be either vaginal or anal.[7] While a betrothal established through sexual intercourse is valid because it is in the Written Law of the Torah,[8] a man who effects a betrothal in this way is subject to a flogging for disobedience[9] (which is punishment for violating the Oral Law** of the rabbis).

 

A father may betroth his daughter to a man without her consent until she becomes a mature woman (bogeret)***. If the betrothal is accomplished by a gift from the man, the gift is given to the girl’s father.[10] If a female minor is given for betrothal by her father and the man she is betrothed to insists on finalizing the marriage while she is still a minor, he has a right to do so even though it is improper for him to do that and even if the girl and her father object.[11] If the betrothal is accomplished by sexual intercourse, the girl must be over three years and one day old. If she is less than three years and one day old, betrothal by sexual intercourse does not result in betrothal.[12] (Sexual intercourse with a female less than three years and one day old is not considered to be sexual intercourse§.[13]) When a female minor is given for betrothal by her father the betrothal is valid, but the Talmudic Sages said that a father should wait until his daughter comes of age and freely consents to the marriage.[14]

 

A father cannot betroth his daughter to a man without her consent if she is a mature woman.[15] While the betrothal of a mature woman is only valid if she has consented to it, if a man is forced to betroth a woman, the betrothal is valid.[16]

 

If a female who is not under her father's authority (for example, an orphan, or a female who was married as a minor and ended the marriage through mi'un or was widowed while still a minor[17]) consents to be betrothed, the betrothal is valid if she is at least ten years old but not if she is less than six years old. If she is between six and ten years of age, her understanding of marriage is to be evaluated and the validity of the betrothal determined accordingly.[18]

 

A man who betroths a woman suddenly, without having discussed and come to agreement about the betrothal at an earlier time, is to be flogged for disobedience.[19] A man may betroth many women at the same time.[20] A declaration of betrothal is valid even if the man who makes the declaration is very drunk when he makes it. If he is as drunk as Lot was, however, it is invalid.[21] (Editor’s note: This refers to the Bible story[22] in which Lot’s daughters got him drunk and then seduced him). At least two competent witnesses are required for a betrothal to be valid.[23]

 

 

Finalization of marriage (Maimonides, Mishneh Torah). When a man brings a woman who is betrothed to him into his house, has sexual intercourse with her is a place of privacy and the purpose of that intercourse is to finalize the marriage, then the marriage is finalized.[24] If, however, the betrothed woman still resides in her father's house and the couple has sexual intercourse there, the marriage is not finalized and the man is subject to a flogging for disobedience. Even if the betrothal was effected by sexual intercourse, the man is forbidden from having sexual intercourse with her again until she leaves her father’s house and enters into seclusion with him in his house.[25]

 

Before bringing his bride into seclusion in a private place for the purpose of finalizing their marriage, a man must write a marriage contract (ketubah) and pay the scribe's fee.[26] It is forbidden for a man to live with his wife even for a moment without a ketubah.[27] The ketubah provides for payment of money to the woman in case of divorce or the death of the husband.[28] The minimum amount is 200 denar (zuz) (equivalent to 25 denar (zuz) of pure silver) for a virgin bride and 100 denar (zuz) (equivalent to 12-1/2 denar (zuz) of pure silver) if the bride is not a virgin. A zuz is the weight of 96 barleycorns.[29] The man may specify more than the minimum amount in the ketubah.[30]

 

In the finalization of a marriage, the man is to recite six blessings[31] in the presence of at least nine other men.[32] However, it is the seclusion of the man and woman that finalizes the marriage, not the blessings. If the seclusion takes place without the blessings the marriage is finalized; if the blessings take place but there is no seclusion, then the couple remains in a state of betrothal and the marriage is not finalized.[33]

 

After the marriage is finalized, a man should not engage in work or trade but should celebrate with his bride for seven days if she is a virgin and for at least three days if she is not.[34] If a man has finalized his marriage to more than one woman at the same time on the same day, as is permitted, he must still fulfill his obligation to each of them to celebrate with her alone for seven days or three days, depending on her state of virginity.[35]

 

 

Virginity of the bride (Maimonides, Mishneh Torah). If the bride has been married and either divorced or widowed, then the minimum ketubah amount is 100 denar, as is due to a non-virgin, even if the woman is actually a virgin. Similarly, if the woman is a convert or an emancipated slave or has been held captive, then her ketubah amount is 100 denar if her conversion, emancipation or captivity occurred when she was more than three years and one day old§.[36] This is because it is assumed that women who are married, non-Jewish, enslaved or held captive engage in sexual intercourse. Such women are considered to be non-virgins regardless of whether they are actually virgins or not.[37]

 

If the bride has had sexual intercourse when she was less than three years old, her minimum ketubah amount is the full 200 denar due to a virgin because sexual intercourse with her is not considered to be sexual intercourse§.[38] If a woman had sexual intercourse with a boy less than nine years old, she is entitled to a ketubah amount of 200 denar because intercourse with such a young boy is of no consequence§§.[39]

 

If the ketubah was based on the understanding that the woman was a virgin and thus entitled to 200 denar, her husband may then claim that she was, in fact, not a virgin. No such claim may be made if the woman was considered entitled to a ketubah of only 100 denar.[40] In general, the husband is to be believed if he says that his wife was not a virgin either because she did not bleed upon their first sexual intercourse or because he found her vagina to be loose rather than tight as a virgin's.[41] However, if the claim is based on lack of bleeding, the woman is to be believed if she says that she had fallen and a piece of wood or the ground took her virginity, but her minimum ketubah amount is nevertheless reduced from 200 to 100 denar.[42] If she says that her lack of bleeding is because she had been raped by another man since her betrothal she is to be believed and her ketubah amount remains at 200 denar.[43] Also, if the women in her family say that they did not bleed upon first intercourse, she is adjudged to have been a virgin though she did not bleed.[44] If the woman is seriously ill or starving, she is to be restored to health and it is to be determined whether she was a virgin based upon whether she bleeds upon intercourse then, when healthy.[45] If the charge of non-virginity is based on lack of tightness of the vagina during sexual intercourse, the bride is assumed to have been a virgin if she is a mature woman*** because mature women usually lose their vaginal tightness.[46]

 

If the husband's accusation of non-virginity of his wife results in her losing the required minimum ketubah of 200 denar and he chooses to stay married to her, he must immediately write a new ketubah with the minimum amount of 100 rather than 200 denar.[47] She remains entitled to any additional amount the husband had added to the original ketubah unless it is proven or she admits that she had deceived him and was not a virgin at the time of their betrothal.[48]

 

 

Wedding Practices

Jewish Law (Halakha) from the Shulchan Aruch

 

Contents:

 

Betrothal

 

Finalization of marriage

 

Accusation of non-virginity

 

 

Betrothal (Shulchan Aruch). The finalization of a marriage must be preceded by betrothal*.[49] Betrothal means that the man and woman are married in the sense that if she has sexual intercourse with another man then this is adultery. Also, she needs to obtain a get (bill of divorce) from the man she is betrothed to before she can marry another man.[50]

 

A declaration of betrothal is valid even if the man who makes the declaration is very drunk when he makes it. If he is as drunk as Lot was, however, it is invalid.[51] (Editor’s note: This refers to the Bible story[52] in which Lot’s daughters got him drunk and then seduced him).

 

A man is not responsible for providing food for the woman he is betrothed to.[53]

 

A woman becomes betrothed to a man by sexual intercourse, by him paying money or by a written contract.[54]

 

A betrothal by sexual intercourse requires that the man declares the intent of the intercourse to her before two witnesses and then the two go into seclusion and have either vaginal or anal intercourse.[55] While betrothal through sexual intercourse is in the Torah, the rabbis forbade this. So, while such a betrothal is valid, the man involved in such a betrothal is liable for a flogging for disobedience.[56]

 

However, if a man divorces his wife or his betrothed and then has sexual intercourse with her before she marries someone else, they are married and require a second get (bill of divorce) in order to become divorced. This sexual intercourse must be witnessed by others. Isserles§§§ says: Even if there are no direct witnesses, it is sufficient if it is clear to those around them that they had sexual intercourse.[57] This remarriage is effected even if the man does not declare that the intercourse is for the purpose of marriage. Such a declaration of intent is required for a marriage to any other woman, however, because it is assumed that intercourse with another woman is a matter of licentiousness, but intercourse with his divorced wife is presumed not to be licentious.[58]

 

A woman who is betrothed to a man is forbidden from having sexual relations with him until their marriage is finalized and she moves from her father's house to her husband's. If they were betrothed through sexual intercourse, they may not repeat the act before marriage. Isserles§§§ says: A betrothed couple is not even permitted to be secluded with each other until the final marriage.[59]

 

A betrothal by payment requires the man to give the woman something of sufficient value in front of two witnesses and say the proper words of betrothal.[60]

 

To effect a betrothal by a document, the man writes "Behold, you are betrothed to me" on a paper or pottery shard and gives it to the woman in front of witnesses. This is to be done only with the woman's consent.[61] If the female is less than 12-1/2 years old and being given for betrothal by her father, the document is written to the father, saying, "Your daughter is betrothed to me."[62]

 

When a girl is less than 12-1/2 years of age, her father may marry her off without her knowledge. All that she possesses belongs to her father, including the money received from the man she becomes betrothed to. If she is over three years old, she can be married through sexual intercourse with her father's approval. Such sexual intercourse does not effect betrothal if she is less than three years old§.[63]

 

If a female below 12-1/2 years old is betrothed without her father's consent, the betrothal is not valid.[64] If a girl less than 12 years old is betrothed with her father's consent, but the marriage is finalized without his consent, the marriage is not valid.[65]

 

A father should not marry off his daughter until she is over 12 years of age and is old enough to say who she wants to marry. Isserles§§§  says: It is the custom to marry off one's daughter who is less than 12 years old because the Jews live in lands controlled by others and do not always have enough for a dowry and also because the population of Jews is low and it is not always possible to find a suitable mate.[66] Isserles says: In our time it is agreed that a girl less than 12 years old may refuse a marriage.[67] When a young girl has been betrothed and the man wants to finalize the marriage, she or her father can prevent this until she is 12 years old. Then she may marry if she chooses to, though doing so without her father's consent is inappropriate.[68]

 

Once a female is over 12-1/2 years old, she can be betrothed or married only with her consent.[69]

 

A man may betroth more than one woman at the same time.[70] If a man betroths at the same time two women who are forbidden to him because of their relation to each other, such as two sisters or a mother and her daughter, then neither betrothal is valid.[71]

 

 

Finalization of marriage (Shulchan Aruch). Marriage is finalized when a man takes his betrothed* woman into his house, is secluded with her and makes her exclusively his own. A betrothed couple who recite the appropriate blessing for marriage and then have sexual intercourse have finalized the marriage as soon as the man enters the woman. Isserles§§§ says: There are several opinions as to how a marriage is finalized, but the custom now is for the betrothed couple to say the proper blessings while standing under a cloth raised on poles (huppah) and then to walk to their house and share a meal in seclusion.[72]

 

Following betrothal, if a man says the proper blessings for the finalization of marriage, the couple is still not married until they are both beneath the huppah.[73] In fact, if a man brings his betrothed under the huppah with him, they are fully married even if he has not said the proper blessings. He may return, even several days later, to recite the blessings.[74]

 

A man must write a ketubah (marriage contract) before bringing his bride under the huppah for finalization of the marriage.[75]

 

The six blessings of the groom, following a wine blessing, are to be made in the groom's house prior to the ceremony finalizing the marriage.[76] A man who marries more than one woman on the same day should do so with one groom's blessing for all of them.[77]

 

Ashes are to be put on the forehead of the groom in memory of the Temple in Jerusalem.[78]

 

A man is forbidden to seclude himself with his bride to finalize marriage unless he has written a ketubah (marriage contract) that obligates him to pay her the appropriate amount of money.[79] The ketubah amount is collected by the wife only after divorce or the death of her husband. If the husband added gifts to the ketubah amount, the wife collects the gifts while he is alive unless the local custom dictates otherwise.[80] The groom pays the scribe's fee for writing the ketubah.[81]

 

If the bride is a virgin, the ketubah is for 200 zuz.[82] If she was previously married (with the marriage finalized) and then divorced or widowed, the appropriate amount is 100 zuz, even if she was never alone with her previous husband.[83] However, if she is not over three years old and had previously been married and had sexual intercourse with her husband, her ketubah is the 200 zuz as is appropriate for a virgin§.[84] Also, a woman who had sexual intercourse with a boy less than nine years old§§ is entitled to the 200 zuz ketubah appropriate for a virgin unless her hymen was broken; if it was broken by intercourse with the boy then her ketubah is 100 zuz.

 

If the bride is a convert or emancipated slave or has been held captive, then her ketubah amount is 200 zuz if her conversion, emancipation or captivity occurred when she was no more than three years old§; if she was over three years old, she has lost any claim of virginity and her ketubah is 100 zuz.[85]

 

The groom may increase the amount specified in the ketubah.[86] If the amount specified in the ketubah is less than the appropriate amount, then sexual intercourse that the couple engages in is licentious even if the woman has agreed to accept the lower amount. It is not a matter of her discretion to accept less.[87]

 

If the customary amount is higher among women in the bride's family, she is to receive the higher amount. If it is even higher than that among women in the groom's family, then she receives the amount customary in his family. This applies even if the ketubah written for their marriage specifies a lower amount.[88]

 

The Jewish courts of our time are still empowered to adjudicate cases concerning marriage contracts.[89]

 

The bride's father (or her family if her father is not alive) should provide a dowry to the groom in accordance with local custom. This amount is written into the ketubah (marriage contract) or, if it is the local practice, a larger amount is so written. The amount written is to be paid to the woman, in addition to the ketubah amount (at least 100 or 200 zuz), upon divorce or the death of the husband.[90]

 

It is permitted for a woman to sell her marriage contract, meaning that in case she is widowed or divorced the person who bought the contract receives the ketubah amount. However, if she dies before her husband, the owner of her marriage contract receives nothing.[91]

 

After the marriage is finalized, a man should not engage in work or trade but should celebrate by eating, drinking and being happy with his bride for seven days if she is a virgin and for at least three days if she is not.[92]

 

If he married multiple wives on the same day, he is not to mix his days with one wife with his days with another wife. Isserles says: It is forbidden to finalize marriage with two sisters at the same time.[93]

 

The father of the bride is to provide her with things she needs for maintenance. If he is poor, the minimum is clothing suitable for a poor woman. He is to provide for her in accordance with his wealth.[94]

 

The first son to marry acquires his father's house. If he is not the eldest son, the house must be completely empty for him to acquire it.[95]

 

 

Accusation of non-virginity (Shulchan Aruch). A man who wrote a ketubah of 200 zuz based on his bride's presumed virginity may charge her with non-virginity unless he has been secluded with her prior to finalization of the marriage.[96] A charge of non-virginity may be based on the absence of blood upon sexual intercourse or the absence of pressure required to penetrate her during intercourse.[97]

 

If the groom charges the bride with non-virginity based on the absence of blood upon intercourse, she is to be examined for illness or malnourishment that might have given this result. She is brought to the bathhouse and provided with food and drink. Then, when her health and nutrition have been restored, the claim of non-virginity is accepted if no blood is produced upon subsequent sexual intercourse.[98]

 

A claim of non-virginity based on lack of resistance during the first intercourse is valid only if the bride has not yet reached maturity. The man is to be questioned as to whether, perhaps, he entered his bride at an angle or was not sufficiently patient. If he denies these possibilities, then the claim of non-virginity is considered valid.[99]

 

If the accusation of non-virginity is deemed valid, the woman loses the primary amount of her ketubah (200 zuz). She receives any additional amount above that unless there is proof, or she admits, that she had sexual intercourse prior to her betrothal. He may require her to take a sacred oath that she did not have intercourse prior to their betrothal and if she swears that then she is entitled to the amount above the primary amount of her ketubah.[100]

 

If the woman says that her non-virginity was caused by her being raped after the time of her betrothal, she is to be believed and the full 200 zuz ketubah remains in effect. If she says that the signs of non-virginity are the result of having been injured by a piece of wood of a tree in an accident, then her primary ketubah amount is reduced to 100 zuz. If the groom wants to keep her as his wife after making a claim of non-virginity which is accepted as valid, then he must write for her a new ketubah for 100 zuz, as is appropriate for a non-virgin.[101]

 

 

 

*Betrothal: The marriage laws discussed here reflect the custom of earlier times in which two separate steps were required to achieve a full marriage. The first step, kiddushin or erusin, is the consecration of the woman to the man and is referred to in our texts as "betrothal." The reversal of this process required a get (a bill of divorce). A man was not responsible for supporting a woman who was betrothed to him.[102] Also, after betrothal the couple was not permitted to have sexual relations until the finalization of the marriage (nisu'in) even if the betrothal had been carried out through sexual intercourse.[103]

The marriage was finalized by nisu'in – the woman moving into the man's house to live there. In the earlier times being described in the codes of Jewish law, this second step might have occurred one year after the betrothal.[104]

In the present era, both steps, betrothal (kiddushin) and finalization of the marriage (nisu'in), occur in a single ceremony when the couple marries under the chuppah – the wedding canopy that symbolizes the couple's home.

 

**The Oral Law and the Written Law are explained on the page Source Texts Used for Laws of Judaism.

 

***A mature woman (bogeret) is one who is at least 12-1/2 years of age and has had at least two pubic hairs for at least six months.[105]

 

§Sexual intercourse with a female less than three years and one day old is not considered as sexual intercourse[106] because, according to the codes of Jewish law, healing will restore the hymen, and thus the virginity of such a young female, following intercourse.[107]

 

§§ Sexual intercourse with a male less than nine years old does not count as sexual intercourse according to the codes of Jewish law.[108]

 

§§§The Shulchan Aruch, written by Joseph Caro in the 16th century, represents his Sephardic background. Printed copies of the Shulchan Aruch always include the comments of Moses Isserles, which are written from an Ashkenazi perspective.

 

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Abbreviations used in footnotes:

Gen: The Biblical book of Genesis.

Exod: The Biblical book of Exodus.

Lev: The Biblical book of Leviticus.

Num: The Biblical Book of Numbers.

Deut: The Biblical Book of Deuteronomy.

 

MT:  The Mishneh Torah of Maimonides (Code of Maimonides). The names of the specific books and treatises within each book are given according to the Yale University Press translation and also the Moznaim/Touger Hebrew transliterations to facilitate locating the texts posted here.

F:  indicates page numbers in the Feldheim Publishers, Ltd., translation of Book 1 of the Mishneh Torah of Maimonides, the Book of Knowledge.

M:  indicates page numbers in the relevant volume of the Moznaim Publishing Corporation’s Touger translation. (Some of the books of Mishneh Torah are published in several volumes by Moznaim, so the Moznaim volume numbers do not correspond to the Book numbers of Maimonides’ work.)

Y:  indicates page numbers in the translation of the Yale University Press Judaica Series.

 

SA:  The Shulchan Aruch of Joseph Caro, with the comments of Moses Isserles noted, as appropriate. Our summaries are based on the Sefaria English translation, which is not yet complete. The four sections of the Shulchan Aruch are on Sefaria at the following links: Orach Chayim, Yoreh De'ah, Even HaEzer and Choshen Mishpat.

    

●  The sources cited are described on the page Source Texts Used for Laws of Judaism.



[1] Gen 29:23-25

[2] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 1, sec 2 (pages 12M 5Y)

[3] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 3, sec 1 (pages 28M 14-15Y)

[4] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 3, sec 2 (pages 28-30M 15Y)

[5] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 3, sec 4 (pages 30M 15Y)

[6] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 3, sec 21 (pages 40M 21Y)

[7] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 3, sec 5 (pages 30M 15-16Y)

[8] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 3, sec 20 (pages 40M 21Y)

[9] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 3, sec 21 (pages 40M 21Y); MT Book 5, The Book of Holiness, Sefer Kedushah; Treatise 1 on Forbidden Intercourse, Issurei Bi'ah; Chapter 21, sec 14 (pages 262M 136-137Y)

[10] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 3, sec 11 (pages 34M 17-18Y)

[11] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 4, sec 16 (pages 130M 66Y)

[12] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 3, sec 11 (pages 34M 17-18Y)

[13] MT Book 5, The Book of Holiness, Sefer Kedushah; Treatise 1 on Forbidden Intercourse, Issurei Bi’ah; Chapter 1, sec 13 (pages 20M 13Y)

[14] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 3, sec 19 (pages 38-40M 20-21Y)

[15] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 3, sec 12 (pages 34M 18Y); Chapter 4, sec 1 (pages 42M 22Y)

[16] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 4, sec 1 (pages 42M 22Y)

[17] MT Book 4, The Book of Women, Sefer Nashim; Treatise 2 on Divorce, Gerushin; Chapter 11, sec 1 (pages 190M 238-239Y)

[18] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 4, sec 7 (pages 46M 24-25Y)

[19] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 3, sec 22 (pages 40M 21Y); MT Book 5, The Book of Holiness, Sefer Kedushah; Treatise 1 on Forbidden Intercourse, Issurei Bi'ah; Chapter 21, sec 14 (pages 262M 136-137Y)

[20] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 4, sec 1 (pages 42M 22Y)

[21] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 4, sec 18 (pages 52M 27Y)

[22] Gen 19:30-38

[23] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 4, sec 6 (pages 44-46M 24Y)

[24] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 1 (pages 118M 61Y)

[25] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 1 (pages 118M 61Y)

[26] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 7 (pages 118M 63Y)

[27] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 10 (pages 124-126M 64-65Y)

[28] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 7 (pages 118M 63Y); Chapter 10, sec 10 (pages 124-126M 64-65Y); Chapter 16, sec 3 (pages 198M 99Y)

[29] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 7 (pages 118M 63Y); Chapter 10, sec 9 (pages 118M 64Y); Treatise 3 on Levirate Marriage and Halitzah, Yibbum v'Chalitzah; Chapter 4, secs 33-34 (pages 78-82M 293-294Y)

[30] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 7 (pages 118M 63Y)

[31] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 3 (pages 120M 62Y)

[32] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 5 (pages 122M 63Y)

[33] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 6 (pages 122M 63Y)

[34] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 12 (pages 126-128M 65Y)

[35] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 13 (pages 128M 65-66Y)

[36] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 1 (pages 132M 67-68Y)

[37] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 2 (pages 132M 68Y)

[38]  MT Book 5, The Book of Holiness, Sefer Kedushah; Treatise 1 on Forbidden Intercourse, Issurei Bi’ah; Chapter 1, sec 13 (pages 20M 13Y)

[39] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 3 (pages 132M 68Y)

[40] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 8 (pages 136M 70Y)

[41] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 9 (pages 136M 70Y); sec 14 (pages 140M 72Y)

[42] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 10 (pages 136-138M 70Y)

[43] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 11 (pages 138M 70-71Y)

[44] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 12 (pages 138-140M 71-72Y)

[45] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 12 (pages 138-140M 71-72Y)

[46] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 12 (pages 138-140M 71-72Y)

[47] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 17 (pages 142M 73Y)

[48] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 16 (pages 142M 73Y)

[49] SA, Even HaEzer 26:1, 26:2

[50] SA, Even HaEzer 26:3

[51] SA, Even HaEzer 44:3

[52] Gen 19:30-38

[53] SA, Even HaEzer 55:4

[54] SA, Even HaEzer 26:4

[55] SA, Even HaEzer 33:1

[56] SA, Even HaEzer 26:4

[57] SA, Even HaEzer 149:1

[58] SA, Even HaEzer 149:5

[59] SA, Even HaEzer 55:1

[60] SA, Even HaEzer 26:4

[61] SA, Even HaEzer 32:1

[62] SA, Even HaEzer 32:3

[63] SA, Even HaEzer 37:1

[64] SA, Even HaEzer 37:4

[65] SA, Even HaEzer 37:13

[66] SA, Even HaEzer 37:8

[67] SA, Even HaEzer 155:22

[68] SA, Even HaEzer 56:4

[69] SA, Even HaEzer 37:2, 42:1

[70] SA, Even HaEzer 41:1

[71] SA, Even HaEzer 41:2

[72] SA, Even HaEzer 55:1

[73] SA, Even HaEzer 55:2

[74] SA, Even HaEzer 55:3

[75] SA, Even HaEzer 55:3

[76] SA, Even HaEzer 62:1

[77] SA, Even HaEzer 62:2

[78] SA, Even HaEzer 65:3

[79] SA, Even HaEzer 66:1

[80] SA, Even HaEzer 93:1

[81] SA, Even HaEzer 66:1

[82] SA, Even HaEzer 66:6

[83] SA, Even HaEzer 66:6, 67:1, 67:2

[84] SA, Even HaEzer 67:4

[85] SA, Even HaEzer 67:3

[86] SA, Even HaEzer 66:7

[87] SA, Even HaEzer 66:9

[88] SA, Even HaEzer 66:10

[89] SA, Choshen Mishpat 1:1

[90] SA, Even HaEzer 66:11, 93:1

[91] SA, Even HaEzer 105:1

[92] SA, Even HaEzer 62:2, 64:1

[93] SA, Even HaEzer 62:2

[94] SA, Even HaEzer 58:1

[95] SA, Even HaEzer 59:1

[96] SA, Even HaEzer 68:1

[97] SA, Even HaEzer 68:3

[98] SA, Even HaEzer 68:5

[99] SA, Even HaEzer 68:6

[100] SA, Even HaEzer 68:8

[101] SA, Even HaEzer 68:9

[102] Translator's note 4 to Moznaim translation of MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 1 (page 119M). Translator's Introduction to Yale translation of MT Book 4, The Book of Women, Sefer Nashim (page xxxivY)

[103] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 1 (pages 118M 61Y)

[104] Translator's note 4 to Moznaim translation of MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 10, sec 1 (page 119M). Translator's Introduction to Yale translation of MT Book 4, The Book of Women, Sefer Nashim (page xxxivY)

[105] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 2, secs 1-2, (pages 18M 8-9Y)

[106] MT Book 5, The Book of Holiness, Sefer Kedushah; Treatise 1 on Forbidden Intercourse, Issurei Bi'ah; Chapter 1, sec 13 (pages 20M 13Y). SA, Even HaEzer 20:1, 167:4

[107] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 3 (pages 132M 68Y). SA, Even HaEzer 20:1, 167:4

[108] MT Book 4, The Book of Women, Sefer Nashim; Treatise 1 on Marriage, Ishut; Chapter 11, sec 3 (pages 132M 68Y). SA, Even HaEzer 22:11, 167:1