Halakhah sobre Números 14:27
עַד־מָתַ֗י לָעֵדָ֤ה הָֽרָעָה֙ הַזֹּ֔את אֲשֶׁ֛ר הֵ֥מָּה מַלִּינִ֖ים עָלָ֑י אֶת־תְּלֻנּ֞וֹת בְּנֵ֣י יִשְׂרָאֵ֗ל אֲשֶׁ֨ר הֵ֧מָּה מַלִּינִ֛ים עָלַ֖י שָׁמָֽעְתִּי׃
¿Hasta cuándo oiré esta depravada multitud que murmura contra mí, las querellas de los hijos de Israel, que de mí se quejan?
Shulchan Arukh, Even HaEzer
The Blessings of the Betrothal and if it Requires Ten1The number ten refers to the number of male adults, ages 13 years or over, necessary for public synagogue service and certain other religious ceremonies. The Talmud derives this number from the term “edah” (community) which in the Torah is applied to the ten spies (Num. 14:27). Thus ten men constitute a congregation. • 4 paragraphs
All who betroth a woman whether in person or through an agent recites a blessing (he or his agent) (Tur) [and there are those who say that another (R. Moses of Coucy and an anonymous commentator on the Mishnah) should recite a blessing and so it is customary]: “who sanctified us by his commandments and commanded us concerning Arayot2In Hebrew, the concept of incest is expressed in the word Arayot for which the punishment was death, the form depending upon the kind of incest. There is no literal translation of Arayot. It may be defined as any sexual act which is not considered moral and therefore is forbidden. There are certain relationships which have been prohibited either by Biblical or Rabbinic injunctions. They are:
BIBLICAL PROHIBITIONS | TALMUDIC EXTENSIONS
A. CONSANGUINITY
a. In the Ascending Line
1. Mother | Grandmother (paternal as well as maternal).
b. In the Descending Line
2. Daughter (implied in granddaughter).
3. Granddaughter (son’s or daughter’s daughter). | Son’s or daughter’s granddaughter.
c. Collateral Consanguinity
4. Sister and half-sister (either born in wedlock or not).
5. Father’s sister. | Grandfather’s sister.
6. Mother’s sister. | Grandmother’s sister.
B. AFFINITY
a. Through One’s Own Marriage
7. Wife’s mother. Wife’s Grandmother. | Wife’s stepmother not strictly prohibited, but objectionable.
8. Wife’s daughter (stepdaughter).
9. Wife’s granddaughter.
10. Wife’s sister (during the life time of the divorced wife).
b. Through Marriage of Near Blood Relation
11. Father’s wife (stepmother). | Father’s or mother’s stepmother.
12. Father’s brother’s wife. | Mother’s brother’s wife; father’s uterine brother’s wife.
13. Son’s wife. | Grandson’s or great grandson’s wife.
14. Brother’s wife (except in the case of levirate). and prohibited to us relations with betrothed women,3(but). permitted to us women married under the Ḥuppah4Ḥuppah -- the term originally referred to the bridal canopy or bridal chamber and sometimes the wedding itself. In ancient times the Ḥuppah was the tent or room of the groom into which, at the end of the betrothal period, the bride was brought for the consummation of the marriage. In later times it became simply a canopy which was erected out of four sticks and a piece of cloth. There is still debate as to the legal consequences of a Ḥuppah. One view is that the Ḥuppah represents the groom’s home and this fulfills the need for the bride to be brought to the groom’s home for Nissuin. Another view is that the Ḥuppah embraces a private meeting for the consummation of the marriage proper. Today we use the Ḥuppah in the ceremony and have the marriage consummated at a later time. and by the betrothal ceremony: “Blessed are you Lord who blesses Israel.” [There are those who say the text of the blessing in different words by saying “and permitted to us marriage by means of Ḥuppah and Kidushin” (Tur) and concludes5When a prayer begins with “Blessed art thou …” and concludes with “Blessed art thou …” it is called a long blessing. The words “Blessed art thou …” acts as the conclusion for the total blessing. it with “Blessed are Thou who sanctifies his people Israel through Ḥuppah and Kidushin” (Thus wrote R. Asher Ben Yechiel) and thus it is customary in these lands] and after he finishes the blessing he shall betroth her.
All who betroth a woman whether in person or through an agent recites a blessing (he or his agent) (Tur) [and there are those who say that another (R. Moses of Coucy and an anonymous commentator on the Mishnah) should recite a blessing and so it is customary]: “who sanctified us by his commandments and commanded us concerning Arayot2In Hebrew, the concept of incest is expressed in the word Arayot for which the punishment was death, the form depending upon the kind of incest. There is no literal translation of Arayot. It may be defined as any sexual act which is not considered moral and therefore is forbidden. There are certain relationships which have been prohibited either by Biblical or Rabbinic injunctions. They are:
BIBLICAL PROHIBITIONS | TALMUDIC EXTENSIONS
A. CONSANGUINITY
a. In the Ascending Line
1. Mother | Grandmother (paternal as well as maternal).
b. In the Descending Line
2. Daughter (implied in granddaughter).
3. Granddaughter (son’s or daughter’s daughter). | Son’s or daughter’s granddaughter.
c. Collateral Consanguinity
4. Sister and half-sister (either born in wedlock or not).
5. Father’s sister. | Grandfather’s sister.
6. Mother’s sister. | Grandmother’s sister.
B. AFFINITY
a. Through One’s Own Marriage
7. Wife’s mother. Wife’s Grandmother. | Wife’s stepmother not strictly prohibited, but objectionable.
8. Wife’s daughter (stepdaughter).
9. Wife’s granddaughter.
10. Wife’s sister (during the life time of the divorced wife).
b. Through Marriage of Near Blood Relation
11. Father’s wife (stepmother). | Father’s or mother’s stepmother.
12. Father’s brother’s wife. | Mother’s brother’s wife; father’s uterine brother’s wife.
13. Son’s wife. | Grandson’s or great grandson’s wife.
14. Brother’s wife (except in the case of levirate). and prohibited to us relations with betrothed women,3(but). permitted to us women married under the Ḥuppah4Ḥuppah -- the term originally referred to the bridal canopy or bridal chamber and sometimes the wedding itself. In ancient times the Ḥuppah was the tent or room of the groom into which, at the end of the betrothal period, the bride was brought for the consummation of the marriage. In later times it became simply a canopy which was erected out of four sticks and a piece of cloth. There is still debate as to the legal consequences of a Ḥuppah. One view is that the Ḥuppah represents the groom’s home and this fulfills the need for the bride to be brought to the groom’s home for Nissuin. Another view is that the Ḥuppah embraces a private meeting for the consummation of the marriage proper. Today we use the Ḥuppah in the ceremony and have the marriage consummated at a later time. and by the betrothal ceremony: “Blessed are you Lord who blesses Israel.” [There are those who say the text of the blessing in different words by saying “and permitted to us marriage by means of Ḥuppah and Kidushin” (Tur) and concludes5When a prayer begins with “Blessed art thou …” and concludes with “Blessed art thou …” it is called a long blessing. The words “Blessed art thou …” acts as the conclusion for the total blessing. it with “Blessed are Thou who sanctifies his people Israel through Ḥuppah and Kidushin” (Thus wrote R. Asher Ben Yechiel) and thus it is customary in these lands] and after he finishes the blessing he shall betroth her.
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Contemporary Halakhic Problems, Vol I
In a recent pronouncement, the Committee on Jewish Law and Standards of the Rabbinical Assembly declared that men and women may be counted equally for a minyan (quorum for public prayer). The concept of a minyan as consisting of ten male adults is derived by the Gemara, Megillah 23b, from the verse "How long shall I bear with this evil congregation … ?" (Num. 14:27). The term "congregation" is here applied to the ten spies who returned from scouting the Holy Land with an unfavorable report. Since the appellation "congregation" is applied by Scripture only to a group of ten individuals, the Gemara declares that a quorum for all matters requiring a "congregation" consists of ten persons. Since the "congregation" referred to by Scripture consisted of ten adult males, it follows that the minyan must be composed of adult males.10Cf. Rabbi Chaim Hershensohn, Malki ba-Kodesh, II, 199–201. The list of sources which specificly declare that only males are eligible for inclusion in a minyan is formidable.
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