Talmud su Rut 4:23

A bride¹Here used in the sense of a betrothed girl. In the Talmudic period betrothal (’erusin) and marriage (ḳiddushin) denoted two stages different from what they are now. ’Erusin took place in the bride’s home and ḳiddushin subsequently in the bridegroom’s home. It is important to note that the ceremony of ’erusin was binding upon the bridal couple and could not be dissolved without a bill of divorce. Later the current custom prevailed whereby the two ceremonies were combined and performed at the same time (cf. P.B., pp. 298f., the benediction on the first of the pages being of ’erusin). is forbidden to her husband without the [marriage] benediction²This consisted of seven benedictions. For the wording cf. K.R. I, 1, below p. 415f.; Keth. 7b-8a (Sonc. ed., pp. 31ff.); P.B., p. 299. in the same manner as a niddah.³In Biblical law the period of menstrual impurity lasted seven days (Lev. 15, 19ff.) but was extended by the Rabbis to eleven days. At the end of the period immersion in a ritual bath was necessary. Just as a niddah⁴Whose period of purification has ended. who has not immersed [in the ritual bath] is forbidden to her husband, so likewise is a bride forbidden to her husband without the [marriage] benediction. Whence is the benediction of bridegrooms derived from the Torah? As it is stated, And they blessed Rebekah.⁵Gen. 24, 60. And whence do we derive that even a widow is so forbidden?⁶On remarriage without the benediction, cf. Keth. 7a (Sonc. ed., p. 26). As it is stated, And he took ten men of the elders of the city … And all the people that were in the gate, and the elders said, We are witnesses. The Lord make the woman … and let thy house be like the house of Perez.⁷Ruth 4, 2, 11f.

A bride¹Here used in the sense of a betrothed girl. In the Talmudic period betrothal (’erusin) and marriage (ḳiddushin) denoted two stages different from what they are now. ’Erusin took place in the bride’s home and ḳiddushin subsequently in the bridegroom’s home. It is important to note that the ceremony of ’erusin was binding upon the bridal couple and could not be dissolved without a bill of divorce. Later the current custom prevailed whereby the two ceremonies were combined and performed at the same time (cf. P.B., pp. 298f., the benediction on the first of the pages being of ’erusin). is forbidden to her husband without the [marriage] benediction²This consisted of seven benedictions. For the wording cf. K.R. I, 1, below p. 415f.; Keth. 7b-8a (Sonc. ed., pp. 31ff.); P.B., p. 299. in the same manner as a niddah.³In Biblical law the period of menstrual impurity lasted seven days (Lev. 15, 19ff.) but was extended by the Rabbis to eleven days. At the end of the period immersion in a ritual bath was necessary. Just as a niddah⁴Whose period of purification has ended. who has not immersed [in the ritual bath] is forbidden to her husband, so likewise is a bride forbidden to her husband without the [marriage] benediction. Whence is the benediction of bridegrooms derived from the Torah? As it is stated, And they blessed Rebekah.⁵Gen. 24, 60. And whence do we derive that even a widow is so forbidden?⁶On remarriage without the benediction, cf. Keth. 7a (Sonc. ed., p. 26). As it is stated, And he took ten men of the elders of the city … And all the people that were in the gate, and the elders said, We are witnesses. The Lord make the woman … and let thy house be like the house of Perez.⁷Ruth 4, 2, 11f.

⁸³This paragraph is inserted as preface to the story about Nabal and David, induced by the mention of Abigail in the preceding sentence.Ḥeṣron had three sons, as it is written⁸⁴A shortened quote from 1Chr. 2:9.: The sons of Ḥeṣron Yeraḥmeël, and Ram, and Kelubai⁸⁵He is Kaleb ben Hesron, presumed ancestor of Nabal.. Yerahmeël should have been first,⁸⁶As the firstborn, he should be first in the genealogical list, but his descendants are listed last, vv. 25 ff. The role of firstborn was taken over by Ram, the ancestor of David. but he married a Gentile woman to crown himself with her, as it is written⁸⁷1Chr. 2:26.: Yerahmeël had another⁸⁸Interpreting “another” as “foreign”.wife; her name was Crown, she is the mother of Onam, for she brought deep sorrow to his house⁸⁹Deriving אוֹנָם from the root אנה “to be in deep sorrow”.. And Ram fathered Amminadav, Amminadav fathered Naḥshon, Naḥshon fathered Salma, Salmon fathered Boaz⁹⁰Ru. 4:19–21, but probably 1Chr.2:10–11 was intended., and Boaz married Ruth.

HALAKHAH: “Guaranteed properties,” etc. In earlier times, transfer of possession was effected by taking off a shoe. That is what is written⁴⁷⁵Ruth 4:7.: “This was earlier in Israel about redemption and exchange, a person would take off his shoe.” Who took it off? There, they say Rav and Levi⁴⁷⁶In the Babli, Baba meṣia‘ 47a, the first opinion is attributed to Rav, the second to Levi. In the Babli, the transaction is not considered as archaic but as current practice, meaning that claims can be validly transferred following Rav when the transferrer moves some of the acquirer’s movable property., one said the acquirer, and one said the transferer. It turns out that this disagreement parallels the following disagreement which was stated: Boaz was giving to the redeemer; Rebbi Jehudah said that the redeemer gave to Boaz.