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This article examined the marriage procedures prevalent in Mainz and other places in eleventh century Ashkenaz. Marriages took place on the Sabbath, as in Christian society, where weddings were held on holidays and days of rest. The ketubah was written on Friday in order to prepare for the wedding. Marriage during this period was not a symbolic ritual but a tangible act of sexual intercourse. Accordingly, a festive meal was held during which the couple consummated the marriage. Since the betrothal took place in a limited social circle, the betrothal blessing was recited toward the end of the Sabbath in the framework of a public, festive ceremony. After verification of the bride's virginity, which meant she was eligible to receive the ketubah , the marriage blessings were recited on Saturday night and the ketubah became legally binding. [ABSTRACT FROM AUTHOR]

The article discusses that after finding existing rabbi's manuals inadequate, Rabbi Pamela Barmash began creating her own egalitarian rituals for Jewish ceremonies, including weddings, to align with modern values of equality and mutual responsibility. It mentions that her egalitarian ketubah and ceremony were eventually approved by the Committee on Jewish Law and Standards in 2020, emphasizing that Jewish tradition can be reinterpreted to reflect contemporary ethical ideals.

The article discusses that Rabbis Barmash and Labovitz address the gender inequalities inherent in traditional Jewish marriage practices. Barmash advocates for reinterpretation within existing structures to create egalitarian ketubah ceremonies, while Labovitz suggests abandoning kiddushin altogether in favor of new egalitarian marriage ceremonies, both aiming to reconcile halakhic tradition with feminist values within the Modern Orthodox community.

The article discusses that in their responsa, Rabbis Pamela Barmash and Gail Labovitz explore how Conservative Judaism can reinterpret traditional Jewish marriage laws to align with contemporary ethical values of gender equality. Barmash proposes modifying existing structures of ketubah to be more egalitarian, whereas Labovitz argues for entirely new marriage models, such as hitkadeshut, to ensure true equality and mutuality in Jewish marital practices.

En aquest article documentem les principals expressions jurídiques de dret matrimonial que apareixen al llarg de la història expressades en el document principal anomenat ketubah (escrit) que el marit lliura a l’esposa per comprar-la en matrimoni. Les documentem en la seva llengua original, arameu i hebreu, n’aportem una traducció a la llengua catalana i descrivim la seva posició dins la ketubah i el seu significat. Per això farem prèviament un breu recorregut per les pàgines del Primer Testament. Assenyalarem especialment els primers segles després de Crist, perquè és quan el rabinisme fixa amb detall les qüestions jurídiques més definitives que serviran fins a l’edat mitjana i encara als nostres dies, almenys en el judaisme ortodox. Volem mostrar l’evolució que els diversos elements jurídics han tingut al llarg dels temps. No tindrem en compte els elements jurídics que en l’antigor han usat i usen tant els caraïtes (s. VIII-XX) com els sabateus (s. XVII-XIX) i les diverses formes de judaisme modern, com ara el reformat, el conservador o el reconstruccionista, cosa que no impedirà que aquí i allí hi puguem fer alguna referència. Ens hem servit sobretot de l’obra cabdal en aquesta matèria, The Jewish Marriage Contract. A Study in the Status of Woman in Jewish Law (Jewish Theological Seminary of America, 1927), de Louis M. Epstein, tenint en compte, és clar, el que posteriorment s’ha escrit sobre el tema, degut a les troballes a Naḥal Ḥeber i a Qumran, juntament amb els estudis, sobretot, de Menahem Elon, Shmuel Safrai i la mateixa Encyclopaedia Judaica (Skolnik i Berenbaum, 2007).

Copyright of Journal of Language & Law / Revista de Llengua i Dret is the property of Revista de Llengua i Dret and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article offers an overview of recent United States court cases on the topic of religious family agreements, focusing in particular on cases seeking to enforce mahr provisions, provisions of ketubahs , and religious upbringing agreements. Overall, the recent cases display the tensions created by an intersection of separate concerns: interpretive, doctrinal, and constitutional. The cases ultimately display a cautious approach, including a general reluctance to enforce provisions where doing so might interfere with religious freedom or override the financial rights of vulnerable parties. [ABSTRACT FROM AUTHOR]

Halper 331 is the fragment of a codex that has been styled the 'oldest dated document of the Cairo Genizah'. It preserves the opening of a Jewish legal document dated to the year 1182 (Seleucid era), which appears to have been copied into this codex, probably as a formulary, not long after this date, in the late 9th century. In this article, the text of this fragment, in Aramaic and Hebrew, is edited, and its identification as the beginning of a marriage contract (ketubbah) is evaluated. Its Egyptian provenance is questioned, partly because the earliest evidence for the introduction of the Seleucid era by Jews in Egypt dates from the mid-10th century. The article surveys the history of Jewish dating methods in early medieval Egypt and the Near East, in an attempt to clarify this question. The specific date of the document deviates from the rabbinic calendar, but agrees with that of the contemporary Jewish Near Eastern sectarian groups of Abū ʿImrān al-Tiflīsī and Ismāʿīl al-ʿUkbarī; this document could thus uniquely attest one of these sectarian Jewish calendars. [ABSTRACT FROM AUTHOR]

In tKet 4.5 a rare distinction between types of captives is introduced, bearing dramatic consequences: a husband must ransom his wife if she is a "captive of banditry" but not if she is a "captive of a kingdom." In addition, the Tosefta rules that if divorced, the ransomed wife is entitled only to a ketubah of 100 dinars, and not of 200 dinars as expected by the standard halakhah. Despite previous scholarly efforts, the rationale for the distinction and its unique legal implications remains unclear. In this essay, we offer a solution based on the Roman law of captivity. We argue that this distinction is adopted from the Roman law that distinguishes between captors based on the degree of their political legitimization. Furthermore, the reduced monetary obligations of the husband in the Tosefta should be understood in light of the legal consequences of captivity on a citizen which, according to Roman law, entail suspension or dissolution of all the citizen's legal bonds, including marriage. Beyond solving local problems, the essay points to a profound impact of the Roman model of citizenship on tannaitic halakhah. According to the common opinion, external circumstances cannot impact the status of a Jew vis-à-vis the halakhah. In contradistinction, the Tosefta follows the Roman model that views the applicability of the law as a matter of citizenship, which may be lost. [ABSTRACT FROM AUTHOR]

There is a tension in government policy regarding marriage agreements: between wanting to reinforce the family unit and wanting to protect individual interests and liberties. This is further complicated when agreements involve religious provisions. This Article looks at the way courts approach religious provisions in premarital, marital, and separation agreements, and discusses the need to balance societal interests and the interests of all parties while maintaining fairness and religious neutrality. As the number of religious provisions likely increases, the hope is to find a balance that can set minimal standards, provide exit opportunities, and minimize exploitation and oppression. [ABSTRACT FROM AUTHOR]

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article the attempts made by Fergus Millar to undermine the authors' thesis concerning the ‘split diaspora’ are discarded altogether. Millar, who has elsewhere criticized the split diaspora thesis, has, the authors argue, contributed nothing that would change the view that Rabbinic lore in its different genres was not created by and did not exist in the Greek- and Latin-speaking Jewish Diaspora. On the contrary, he is found to be in agreement with the authors concerning the divide of the Jewish Diaspora in the first centuries of the Common Era into an eastern Hebrew/Aramaic and a Greek and Latin western one (with a third section in between that was more of a mixture of the two). [ABSTRACT FROM PUBLISHER]

The article presents a document, a receipt of a ketubba and a waiver of claims, that bears the date 'Year 4 of the Destruction of the House of Israel.' The counting is from after the suppression of the Bar Kokhba revolt, and the document thus would date to 140 c.e. The discussion consists of text, translation, notes on readings, commentary, and palaeographical description. [ABSTRACT FROM AUTHOR]

Ketubbot (Jewish marriage contracts) exemplify the dynamics of ritual objects in Jewish life from ancient times to the present. Though often characterized in modern publications and museum exhibitions as demonstrating the continuity of traditional practice, their history is characterized less by endurance than by transformation, as a shifting series of purposes are assigned to the ketubbah: legal document, ritual object, collectible, artifact, domestic artwork. Each of these purposes entails its own contestations of the ketubbah's significance, thereby challenging claims that these objects betoken cultural (and, by implication, demographic) continuity. The contemporary design of ketubbot offer an unprecedented array of aesthetic possibilities, and the practices surrounding their creation and disposition following the wedding (including their fate in cases of divorce) sometimes challenge rabbinic authority, familiar customs, and the conventions of Jewish public culture. These most recent developments in the long trajectory of ketubbot reveal how disjuncture and contestation figure as animating forces in Jewish life. [ABSTRACT FROM AUTHOR]

The article analyzes differential asset valuation of contingent claims in the Talmud as interpreted by medieval post-Talmudic legal scholars. The focus is on the prenuptial agreement in Jewish law known as the "kethubah" or "ketubah," a contractual amount payable to the wife if her husband divorces her or dies. As a transferable financial asset, the "kethubah" is seen as a good indicator of the economic methodology behind Talmudic asset valuation, which the author regards as blending deep insights with less rational economic reasoning. These ambiguities are seen as offering post-Talmudic medieval scholars wide latitude in their valuations of this type of property rights.

The article presents an analysis of the relationship between two sets of parallel chapters in the Jewish sacred books "Mishnah" and "Tosefta". The first chapter of "Mishnah" deals with ketubbah size and virginity claims. The parallel passage in "Tosefta" conveys information without the educational agenda displayed by the "Mishnah".

Presents several updates that are related to the initiatives of digital libraries as of January 1, 2001. Launch of the prototype Web site on the history of Connecticut; Information on the Centennial Exhibition of 1876 featuring the history of the United States; Launch of the digital ketubbot collection.

The article analyzes the anthology features of the Babylonian Talmud. Subjects addressed include the arrangement of the Talmud as a commentary on the Mishnah, an examination of the frameworks for understanding the Talmud's literary character, and a brief overview of the history of the Talmud's development. Also addressed are considerations of the amoraic literature to understand the Talmud and an overview of the Ketubot literature.