concerned, is expressly brought forward, and women are accordingly admonished to

encourage their husbands in all such studies.

We can understand how, before the coming of the Messiah, marriage should have been

looked upon as of religio us obligation. Many passages of Scripture were at least quoted

in support of this idea. Ordinarily, a young man was expected to enter the wedded state

(according to Maimonides) at the age of sixteen or seventeen, while the age of twenty

may be regarded as the utmost limit conceded, unless study so absorbed time and

attention as to leave no leisure for the duties of married life. Still it was thought better

even to neglect study than to remain single. Yet money cares on account of wife and

children were dreaded. The same comparison is used in reference to them, which our

Lord applies to quite a different "offence," that against the "little ones" (Luke 17:2).

Such cares are called by the Rabbis, "a millstone round the neck" (Kidd. 29 b). In fact,

the expression seems to have become proverbial, like so many others which are

employed in the New Testament.

We read in the Gospel that, when the Virgin -mother "was espoused to Joseph, before

they came together, she was found with child of the Holy Ghost. Then Joseph her

husband, being a just man, and not willing to make her a public example, was minded to

put her away privily" (Matt 1:18,19). The narrative implies a distinction between

betrothal and marriage--Joseph being at the time betrothed, but not actually married to

the Virgin-mother. Even in the Old Testament a distinction is made between betrothal

and marriage. The former was marked by a bridal present (or Mohar, Gen 34:12; Exo

22:17; 1 Sam 18:25), with which the father, however, would in certain circumstances

dispense. From the moment of her betrothal a woman was treated as if she were actually

married. The union could not be dissolved, except by regular divorce; breach of

faithfulness was regarded as adultery; and the property of the women became virtually

that of her betrothed, unless he had expressly renounced it (Kidd. ix. 1). But even in that

case he was her natural heir. It is impossible here to enter into the various legal details,

as, for example, about property or money which might come to a woman after betrothal

or marriage. The law adjudicated this to the husband, yet with many restrictions, and

with infinite delicacy towards the woman, as if reluctant to put in force the rights of the

stronger (Kidd. viii. 1, etc.). From the Mishnah (Bab. B. x. 4) we also learn that there were

regular Shitre Erusin, or writings of betrothal, drawn up by the authorities (the costs

being paid by the bridegroom). These stipulated the mutual obligations, the dowry, and

all other points on which the parties had agreed. The Shitre Erusin were different from

the regular Chethubah (literally, writing), or marriage contract, without which the Rabbis

regarded a marriage as merely legalised concubinage (Cheth. v. 1). The Chethubah

provided a settlement of at least two hundred denars for a maiden, and one hundred

denars for a widow, while the priestly council at Jerusalem fixed four hundred denars for

a priest's daughter. Of course these sums indicate only the legal minimum, and might be

increased indefinitely at pleasure, though opinions differ whether any larger sums might

be legally exacted, if matters did not go beyond betrothal. The form at present in use

among the Jews sets forth, that the bridegroom weds his bride "according to the law of

Moses and of Israel"; that he promises "to please, to honour, to nourish, and to care for

her, as is the manner of the men of Israel," adding thereto the woman's consent, the

document being signed by two witnesses. In all probability this was substantially the

form in olden times. In Jerusalem and in Galilee--where it was said that men in their

choice had regard to "a fair degree," while in the rest of Judaea they looked a good deal

after money--widows had the right of residence in their husband's house secured to

On the other hand, a father was bound to provide a dowry (nedan, nedanjah) for his

daughter conformable to her station in life; and a second daughter could claim a portion

equal to that of her elder sister, or else one-tenth of all immovable property. In case of

the father's death, the sons, who, according to Jewish law, were his sole heirs, were

bound to maintain their sisters, even though this would have thrown them upon public

charity, and to endow each with a tenth part of what had been left. The dowry, whether