7. In Yalkut on Is. lxi. 10 (vol. ii. p. 57 d Israel is said to have been ten times called in
Scripture 'bride' (six times in Canticles, three times in Isaiah, and once in Jeremiah).
Attention is also called to the 'ten garments' with which successively the Holy One
arrayed Himself; to the symbolic priestly dignity of the bridegroom, &c.
8. Everything, even a funeral, had to give way to a marriage-procession.
9. Ber. R. 8.
10. Ab. de R. Nath. iv.
11. Sot. 14 a.
12. 2 Kings. ix. 35.
13. Yalkut on 2 Kings ix 35, vol. ii. p. 36 a and b.
14. St. Luke vii. 12.
In such circumstances, we would naturally expect that all connected with marriage was
planned with care, so as to bear the impress of sanctity, and also to wear the aspect of
gladness.15 A special formality, that of 'betrothal' (Erusin Qiddushin), preceded the actual
marriage by a period varying in length, but not exceeding a twelvemonth in the case of a
maiden.16 At the betrothal, the bridegroom, personally or by deputy, handed to the bride a
piece of money or a letter, it being expressly stated in each case that the man thereby
espoused the woman. From the moment of betrothal both parties were regarded, and
treated in law (as to inheritance, adultery, need of formal divorce), as if they had been
actually married, except as regarded their living together. A lega l document (the Shitré
Erusin) fixed the dowry which each brought, the mutual obligations, and all other legal
points.17 Generally a festive meal closed the ceremony of betrothal - but not in Galilee,
where, habits being more simple and pure, that which so metimes ended in sin was
avoided.
15. For details I must refer to the Encyclopædias, to the article in Cassell's 'Bible
Educator,' and to the corresponding chapter in 'Sketches of Jewish Social Life.'
16. Pesiq. R. 15 applies the first clause of Prov. xiii. 12 to a long engagement, the second
to a short one.
17. The reader who is curious to see these and other legal documents in extenso , is
referred to Dr. Sammter's ed. of the tractate Baba Metsia (notes at the end, fol. pp. 144-
148).
On the evening of the actual marriage (Nissuin, Chathnuth), the bride was led from her
paternal home to that of her husband. First came the merry sounds of music; then they
who distributed among the people wine and oil, and nuts among the children; next the
bride, covered with the bridal veil, her long hair flowing, surrounded by her companions,
and led by 'the friends of the bridegroom,' and 'the children of the bride-chamber.' All
around were in festive array; some carried torches, or lamps on poles; those nearest had
myrtle-branches and chaplets of flowers. Every one rose to salute the procession, or join
it; and it was deemed almost a religious duty to break into praise of the beauty, the
modesty, or the virtues o f the bride. Arrived at her new home, she was led to her
husband. Some such formula as 'Take her according to the Law of Moses and of Israel,'18
would be spoken, and the bride and bridegroom crowned with garlands.19 Then a formal
legal instrument, called t he Kethubah, was signed,20 which set forth that the bridegroom
undertook to work for her, to honour, keep, and care for her,21 as is the manner of the
men of Israel; that he promised to give his maiden-wife at least two hundred Zuz22 (or