תּלמוד אויף בראשית 29:27

Moses instituted seven days of a marriage feast⁶⁸The week-long wedding feast of Jacob and Leah, Gen. 29:27. But in the interpretation of Nahmanides, the Yerushalmi refers to an oral tradition going back to Moses, without reference to biblical verses. Sforno sees in Gen. 29:21 a biblical justification for R. Mattaniah’s procedure (Note 24). In Yalqut Šim’oni II, 70, in a note attributed to Pirqe R.Eliezer (not in the surviving text): “The seven days of a wedding feast we learned from Jacob and Simson (Jud. 14:12).” and seven days of mourning⁶⁹The week-long mourning for Jacob, Gen. 50:10. Since this mourning was held before the burial, it cannot be the real paradigm for the rabbinic mourning period which starts after burial., but he instituted nothing for the widow. Even though you say that he instituted nothing for the widow, she needs a benediction⁷⁰The “Seven Benedictions” without which the final marriage ceremony cannot be held. The same argument in the Babli, 7a, as an Amoraic statement.. From Boaz, as it is written⁷¹Ruth 4:2.: “And (Boaz)⁷²Not in the biblical text, implied by v. 4:1; is also in Ruth rabba 4(7). took ten men of the city Elders and said, sit here, and they sat down.” Rebbi Alexander said, ⁷³This and the following statements are also in Ruth rabba4(7). from here [one learns that] the lesser person is not permitted to sit down until the more important person⁷⁴Since Boaz was of the family of the princes of Judah, Ruth 4:21; cf. the author’s Commentary to Seder ‘Olam(Northvale NJ 1998), pp. 124–125. tells him to sit down. Rebbi Phineas said, from here [one learns that] this family⁷⁵The descendants of King David. appoints Elders for their marriage feasts. Rebbi Eleazar ben Rebbi Yose said, from here [one learns that] the wedding blessing needs ten people [present]⁷⁶In contrast to the preliminary marriage ceremony which requires only the presence of two witnesses.. Rebbi Jehudah bar Pazy said, not only a bachelor marrying a virgin, but also a widower marrying a widow, since Boaz was a widower and Ruth a widow, as it is written⁷⁷Ruth 1:19. The same argument in the Babli, Baba batra 91a; Ruth rabba 3(6). “The entire city was in an uproar because of them.” Is that possible that the entire town was in alarm because of the sorry state of Naomi? But Boaz’s wife had died that very day and when all the people went to the burial, Ruth and Naomi entered. It turned out that when one left, the other entered.

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following¹²¹1Chr. 7:9.: For they celebrated the initiation of the altar for seven days and the holiday¹²²Tabernacles. for seven days. Rebbi Jacob bar Aḥa understood it from the following¹²³Gen. 29:27.: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar¹²⁴Who forbids on a holiday because of the extra exertion a wedding implies, since the wedding is held before the holiday.; this does not disagree with Rebbi Joḥanan¹²⁵Who forbids putting off weddings at least for people who have not yet procreated.. And even with Rebbi Ḥanina it does not disagree¹²⁶Who prohibits mixing one joy with another joy, since the main joy of the seven days of the wedding week is the first day.. Rebbi Abba said, when the bride enters the exertion leaves¹²⁷This proves that the baraita does not disagree with R. Ḥanina. Once the bride enters the wedding chamber after the wedding, the attendants and caterers are no longer needed. Babli 8b..