bridal

Women who had recently been arrayed for marriage left their bridal chambers, left the reserve that befitted them, and ran around the city in a disorderly manner.

Girls who had entered the bridal chamber quite lately, to enjoy the partnership of marriage, exchanged pleasure for misery; and with dust scattered upon their myrrh-anointed heads, were hurried along unveiled; and, in the midst of outlandish insults, set up with one accord a lamentable cry instead of the marriage hymn.

Now after I had passed by the wild beast, and had moved forward about thirty feet, lo! a virgin meets me, adorned as if she were proceeding from the bridal chamber, clothed entirely in white, and with white sandals, and veiled up to her forehead, and her head was covered by a hood. And she had white hair. I knew from my former visions that this was the Church, and I became more joyful. She saluted me, and said, “Hail, O man!” And I returned her salutation, and said, “Lady, hail!” And she answered, and said to me, “Has nothing crossed your path?” I say, “I was met by a beast of such a size that it could destroy peoples, but through the power of the Lord and His great mercy I escaped from it.” “Well did you escape from it,” says she, “because you cast your care on God, and opened your heart to the Lord, believing that you can be saved by no other than by His great and glorious name. On this account the Lord has sent His angel, who has rule over the beasts, and whose name is Thegri, and has shut up its mouth, so that it cannot tear you. You have escaped from great tribulation on account of your faith, and because you did not doubt in the presence of such a beast. Go, therefore, and tell the elect of the Lord His mighty deeds, and say to them that this beast is a type of the great tribulation that is coming. If then ye prepare yourselves, and repent with all your heart, and turn to the Lord, it will be possible for you to escape it, if your heart be pure and spotless, and ye spend the rest of the days of your life in serving the Lord blamelessly. Cast your cares upon the Lord, and He will direct them. Trust the Lord, ye who doubt, for He is all-powerful, and can turn His anger away from you, and send scourges on the doubters. Woe to those who hear these words, and despise them: better were it for them not to have been born.”

And Anna was sore grieved [and mourned with a great mourning because she was reproached by all the tribes of Israel. And coming to herself she said: What shall I do? I will pray with weeping unto the Lord my God that he visit me]. And she put off her mourning garments and cleansed ( or adorned) her head and put on her bridal garments: and about the ninth hour she went down into the garden to walk there. And she saw a laurel-tree and sat down underneath it and besought the Lord saying: O God of our fathers, bless me, and hearken unto my prayer, as thou didst bless the womb of Sarah, and gavest her a son, even Isaac.

Jesus said, "Many are waiting at the door, but those who are one will enter the bridal chamber."

They said to [Jesus], "Come, let's pray and fast today." Jesus said, "What have I done wrong? Have I failed? "Rather, when the groom leaves the bridal chamber, then people should fast and pray."

And ye shall be like the wise virgins which watched and slept not, but went forth unto the lord into the bridechamber: but the foolish virgins were not able to watch, but slumbered. And we said unto him: Lord, who are the wise and who are the foolish? He said unto us: Five wise and five foolish; for these are they of whom the prophet hath spoken: Sons of God are they. Hear now their names. But we wept and were troubled for them that slumbered. He said unto us: The five wise are Faith and Love and Grace and Peace and Hope. Now they of the faithful which possess this (these) shall be guides unto them that have believed on me and on him that sent me. For I am the Lord and I am the bridegroom whom they have received, and they have entered in to the house of the bridegroom and are laid down with me in the bridal chamber rejoicing. But the five foolish, when they had slept and had awaked, came unto the door of the bridal chamber and knocked, for the doors were shut. Then did they weep and lament that no man opened unto them. We said unto him: Lord, and their wise sisters that were within in the bridegroom’s house, did they continue without opening unto them, and did they not sorrow for their sakes nor entreat the bridegroom to open unto them? He answered us, saying: They were not yet able to obtain favour for them. We said unto him: Lord, on what day shall they enter in for their sisters’ sake? Then said he unto us: He that is shut out, is shut out. And we said unto him: Lord, is this word determined. Who then are the foolish? He said unto us: Hear their names. They are Knowledge, Understanding (Perception), Obedience, Patience, and Compassion. These are they that slumbered in them that have believed and confessed me but have not fulfilled my commandments.

And ye shall be like the wise virgins which watched and slept not, but went forth unto the lord into the bridechamber: but the foolish virgins were not able to watch, but slumbered. And we said unto him: Lord, who are the wise and who are the foolish? He said unto us: Five wise and five foolish; for these are they of whom the prophet hath spoken: Sons of God are they. Hear now their names. But we wept and were troubled for them that slumbered. He said unto us: The five wise are Faith and Love and Grace and Peace and Hope. Now they of the faithful which possess this (these) shall be guides unto them that have believed on me and on him that sent me. For I am the Lord and I am the bridegroom whom they have received, and they have entered in to the house of the bridegroom and are laid down with me in the bridal chamber rejoicing. But the five foolish, when they had slept and had awaked, came unto the door of the bridal chamber and knocked, for the doors were shut. Then did they weep and lament that no man opened unto them. We said unto him: Lord, and their wise sisters that were within in the bridegroom’s house, did they continue without opening unto them, and did they not sorrow for their sakes nor entreat the bridegroom to open unto them? He answered us, saying: They were not yet able to obtain favour for them. We said unto him: Lord, on what day shall they enter in for their sisters’ sake? Then said he unto us: He that is shut out, is shut out. And we said unto him: Lord, is this word determined. Who then are the foolish? He said unto us: Hear their names. They are Knowledge, Understanding (Perception), Obedience, Patience, and Compassion. These are they that slumbered in them that have believed and confessed me but have not fulfilled my commandments.

And the Saviour having appeared at that hour, said to Philip: Who is it that has put his hand to the plough, and has turned back from making the furrow straight? Or who gives his light to others, and himself remains sitting in darkness? Or who dwells in the dirt, and leaves his dwelling-place to strangers? Or who lays down his garment, and goes out in the days of winter naked? Or what slave that has done his master's service, shall not be called by him to supper? Or who runs with zeal in the racecourse, and does not get the prize? Philip, behold my bridal chamber is ready, and blessed is he who has his own shining garment; for he it is who gets the crown of joy upon his head. Behold, the supper is ready, and blessed is he who is called by the bridegroom. Great is the harvest of the field; blessed is the able workman.

[…] 'I know Who Thou art; Thou art He to Whom those who are in Amente cry out, saying: "O thou Good God, Merciful and Compassionate, have mercy upon us who are shut up in prison. Send Thou to us Thy beloved Son, so that He may shew compassion upon us, and be merciful unto us. Do this, O God, and take us into Thy kingdom." Tell me, Who art Thou? For Thou art not … that I should be ashamed before it. Thou art not a mighty man that I should hold Thee in fear. And Thou art not an old man that I should be ashamed before Thee because of Thy honourable grey hairs, and Thou art not a child that I should be ashamed before Thee because of Thy tender years, and Thou art not a person whose life hath been brief that I should be ashamed because of Thy tender age, and Thou art not a bridegroom that I should be in fear of Thy bridal state. Of such as these I am master.'

The impure spirits take male and female [forms]. The males are those that are intimate with the souls which dwell in a female form, and the females are those that mingle with those in a male form through disobedience. No one will be able to escape being bound by them without receiving a male power and a female one – the groom and the bride – in the image of the bridal chamber. When the foolish females see a male sitting alone, they jump on him, play with him, and defile him. In the same way, when the foolish males see a beautiful female sitting alone, they seduce and coerce her, wanting to defile her. But if they see the husband and his wife sitting together, the females can't go inside the husband, nor the males inside the wife. That's what it's like when the image unites with the angel; no one will be able to dare to go inside the [male] or the female.

The soul and the spirit came into being from water and fire. The offspring of the bridal chamber was from water and fire and light. The fire is the chrism, the light is the fire. I'm not talking about that formless fire, but of the other one whose form is white, which is bright and beautiful, and which gives beauty.

Truth didn't come into the world naked, but it came in types and images. It (the world) won't receive it in any other way. There's a rebirth, and an image of rebirth. It's truly necessary to be begotten again through the image. What's the resurrection and the image? Through the image it's necessary for it to arise. The bridal chamber and the image? Through the image it's necessary for them to enter the truth, which is the restoration. It's not only necessary for those who acquire the name of the Father and the Son and the Holy Spirit, but they too have been acquired for you. If someone doesn't acquire them, the name will also be taken from them. But they're received in the chrism of the […] of the power of the cross. The apostles called this "[the] right and the left," because this person is no longer a [Christian], but a Christ.

The Lord [did] everything in a mystery: a baptism, a chrism, a Eucharist, a redemption, a bridal chamber […] he [said], "I came to make [the below] like the [above and the outside] like the [inside, and to unite] them in the place." […] here through [types …] Those who say, "[…] there's one above […," they're wrong, because] what's revealed is that […], that [which] is called "what's below," and what's hidden is to it what's above it, because it's good, and they say "inside and what's outside and what's outside the outside." So the Lord called destruction "the outer darkness." There's nothing outside it.

A bridal chamber isn't for the animals, nor for the slaves, nor for the impure, but it's for free people and virgins.

There were three houses of offering in Jerusalem. The one which opens to the west is called "the Holy." The other one, which opens to the south, is called "the Holy of the Holy." The third, which opens to the east, is called "the Holy of the Holies," the place where the high priest enters alone. Baptism is "the Holy" house. [Redemption] is "the Holy of the Holy." "The [Holy] of the Holies" is the bridal chamber. The [baptism] includes the resurrection [with] the redemption. The redemption is in the bridal chamber. But [the] bridal chamber is better than […] You won't find its […] those who pray […] Jerusalem. […] Jerusalem who [… Jerusalem], being seen […] these that are called "[the Holies] of the Holies" [… the] veil torn […] bridal chamber except the image [… which] [is above. So] its veil was torn from top to bottom, because it was necessary for some from below to go up above.

There were three houses of offering in Jerusalem. The one which opens to the west is called "the Holy." The other one, which opens to the south, is called "the Holy of the Holy." The third, which opens to the east, is called "the Holy of the Holies," the place where the high priest enters alone. Baptism is "the Holy" house. [Redemption] is "the Holy of the Holy." "The [Holy] of the Holies" is the bridal chamber. The [baptism] includes the resurrection [with] the redemption. The redemption is in the bridal chamber. But [the] bridal chamber is better than […] You won't find its […] those who pray […] Jerusalem. […] Jerusalem who [… Jerusalem], being seen […] these that are called "[the Holies] of the Holies" [… the] veil torn […] bridal chamber except the image [… which] [is above. So] its veil was torn from top to bottom, because it was necessary for some from below to go up above.

There were three houses of offering in Jerusalem. The one which opens to the west is called "the Holy." The other one, which opens to the south, is called "the Holy of the Holy." The third, which opens to the east, is called "the Holy of the Holies," the place where the high priest enters alone. Baptism is "the Holy" house. [Redemption] is "the Holy of the Holy." "The [Holy] of the Holies" is the bridal chamber. The [baptism] includes the resurrection [with] the redemption. The redemption is in the bridal chamber. But [the] bridal chamber is better than […] You won't find its […] those who pray […] Jerusalem. […] Jerusalem who [… Jerusalem], being seen […] these that are called "[the Holies] of the Holies" [… the] veil torn […] bridal chamber except the image [… which] [is above. So] its veil was torn from top to bottom, because it was necessary for some from below to go up above.

There were three houses of offering in Jerusalem. The one which opens to the west is called "the Holy." The other one, which opens to the south, is called "the Holy of the Holy." The third, which opens to the east, is called "the Holy of the Holies," the place where the high priest enters alone. Baptism is "the Holy" house. [Redemption] is "the Holy of the Holy." "The [Holy] of the Holies" is the bridal chamber. The [baptism] includes the resurrection [with] the redemption. The redemption is in the bridal chamber. But [the] bridal chamber is better than […] You won't find its […] those who pray […] Jerusalem. […] Jerusalem who [… Jerusalem], being seen […] these that are called "[the Holies] of the Holies" [… the] veil torn […] bridal chamber except the image [… which] [is above. So] its veil was torn from top to bottom, because it was necessary for some from below to go up above.

If the female wouldn't have been separated from the male, she wouldn't have died with the male. His separation was the beginning of death. Because of this, Christ came to repair the separation that existed since the beginning by uniting the two again. He'll give life to those who died as a result of the separation by uniting them. Now, the wife unites with her husband in the bridal chamber, and those who have united in the bridal chamber won't be separated any longer. Because of this, Eve separated from Adam, because she didn't unite with him in the bridal chamber.

If the female wouldn't have been separated from the male, she wouldn't have died with the male. His separation was the beginning of death. Because of this, Christ came to repair the separation that existed since the beginning by uniting the two again. He'll give life to those who died as a result of the separation by uniting them. Now, the wife unites with her husband in the bridal chamber, and those who have united in the bridal chamber won't be separated any longer. Because of this, Eve separated from Adam, because she didn't unite with him in the bridal chamber.

If the female wouldn't have been separated from the male, she wouldn't have died with the male. His separation was the beginning of death. Because of this, Christ came to repair the separation that existed since the beginning by uniting the two again. He'll give life to those who died as a result of the separation by uniting them. Now, the wife unites with her husband in the bridal chamber, and those who have united in the bridal chamber won't be separated any longer. Because of this, Eve separated from Adam, because she didn't unite with him in the bridal chamber.

It was through a breath that Adam's soul came into being. Its partner was the spirit. That which was given to him was his mother. His soul was [taken] and he was given [life] (Eve) in its place. When he was united […] words that were better than the powers, and they envied him […] spiritual partner […] hidden […] that is, the […] themselves […] bridal chamber so that […] Jesus appeared [… the] Jordan, the [fullness of the kingdom] of heaven. He who [was begotten] before everything was begotten again. He [who was anointed] first was anointed again. He who was redeemed, redeemed again.

If it's necessary to speak of a mystery: the Father of everything united with the virgin who came down, and a fire enlightened him on that day. He revealed the great bridal chamber, so his body came into being on that day. He came out of the bridal chamber like the one who came into being from the groom and the bride. That's the way Jesus established everything within himself. It's also necessary for each of the disciples to enter into his rest through these things.

If it's necessary to speak of a mystery: the Father of everything united with the virgin who came down, and a fire enlightened him on that day. He revealed the great bridal chamber, so his body came into being on that day. He came out of the bridal chamber like the one who came into being from the groom and the bride. That's the way Jesus established everything within himself. It's also necessary for each of the disciples to enter into his rest through these things.

In this world, the slaves work for the free. In the kingdom of heaven, the free will serve the slaves. The children of the bridal chamber will serve the children of the [marriage. The] children of the bridal chamber have a [single] name: "Rest." [Being] together they don't need to take form, [because they have] contemplation […] they're many […] with those who are in the […] the glories of the […] not […] them […] go down to the [water …] they'll redeem themselves […] that is, those who have […] in his name, because he said: "[That's the way] we'll fulfill all righteousness."

In this world, the slaves work for the free. In the kingdom of heaven, the free will serve the slaves. The children of the bridal chamber will serve the children of the [marriage. The] children of the bridal chamber have a [single] name: "Rest." [Being] together they don't need to take form, [because they have] contemplation […] they're many […] with those who are in the […] the glories of the […] not […] them […] go down to the [water …] they'll redeem themselves […] that is, those who have […] in his name, because he said: "[That's the way] we'll fulfill all righteousness."

The chrism is better than baptism, since we're called "Christians" because of the chrism, not because of baptism. And it was because of the chrism that Christ was named, because the Father anointed the Son, and the Son anointed the apostles, and the apostles anointed us. Whoever is anointed has everything: the resurrection, the light, the cross, the Holy Spirit. The Father gave this to him in the bridal chamber, and he received it. The Father was in the Son and the Son in the Father. This is [the kingdom] of heaven.

A horse begets a horse, a human begets a human, and a god begets god. It's the same way with [the groom] and [brides too]. They [come into being] from the […] No Jew […] from […] exists and […] from the Jews […] the Christians […] called these […] "the chosen race of […]" and "the true human" and "the Son of the Human" and "the seed of the Son of the Human." This true race is known in the world. These are the places where the children of the bridal chamber exist.

No [one will be able to] know [when the husband] and the wife are intimate with each other, except they themselves, because the marriage of the world is a mystery for those who have married. If the defiled marriage is hidden, how much more is the undefiled marriage a true mystery! It's not fleshly, but pure. It isn't of desire, but of the will. It isn't of the darkness or the night, but it's of the day and the light. If a marriage is stripped naked, it becomes pornography – not only if the bride receives the seed of another man, but even if she leaves the chamber and is seen, she commits adultery. Let her reveal herself to her father, her mother, the best man, and the groom's children. They're allowed to enter the bridal chamber every day. But let the others yearn just to hear her voice and enjoy her perfume, and, like dogs, let them eat the crumbs that fall from the table. Grooms and brides belong to the bridal chamber. No one will be able to see the groom and the bride unless [they become] such.

No [one will be able to] know [when the husband] and the wife are intimate with each other, except they themselves, because the marriage of the world is a mystery for those who have married. If the defiled marriage is hidden, how much more is the undefiled marriage a true mystery! It's not fleshly, but pure. It isn't of desire, but of the will. It isn't of the darkness or the night, but it's of the day and the light. If a marriage is stripped naked, it becomes pornography – not only if the bride receives the seed of another man, but even if she leaves the chamber and is seen, she commits adultery. Let her reveal herself to her father, her mother, the best man, and the groom's children. They're allowed to enter the bridal chamber every day. But let the others yearn just to hear her voice and enjoy her perfume, and, like dogs, let them eat the crumbs that fall from the table. Grooms and brides belong to the bridal chamber. No one will be able to see the groom and the bride unless [they become] such.

If anyone becomes a child of the bridal chamber, they'll receive the light. If anyone doesn't receive it while they're here, they won't be able to receive it in the other place. Whoever will receive that light won't be seen or bound, and no one will be able to trouble someone like this even while they dwell in the world. Moreover, when they leave the world, they've already received the Truth in the images. The world has become the (eternal) ages, because the (eternal) age is the fullness for them, and it's like this: it's revealed to them alone. It's not hidden in the darkness and the night, but it's hidden in a perfect day and a holy light.

And after these things, while Tamar was a widow, she heard after two years that I was going up, to shear my sheep, and adorned herself in bridal array, and sat in the city Enaim by the gate.

From bridal chambers creeping on before

And my humbled wife who had been brought to her bridal chamber in such great luxuriousness and with spear-men as body-guards, I saw her do a water-carrier's work like a slave in the house of a common man in order to win some bread and bring it to me.

Each saint shines in proportion to his purity, and holiness and refinement and sincerity, as the blessed Paul has said, ‘ One star surpassed another in glory, so also is the resurrection of the dead V And although all the saints will be happy in one kingdom, yet he who is near to the King or the Bridegroom will be separated from him whose place is at the end of the guest-chamber, even though his place be in the same chamber. So also with the sinners in Gehenna; their sentence will not be alike, for in proportion to the sin of each will be his torment. And as the light of the sun is not to be compared with the light of the moon, nor is the light of the moon like that of the stars, so also will the happiness of the righteous be, although the name and honour of righteousness be laid upon and spread over all of them. And as the light of our Lord’s humanity will pass over all our limbs without distinction, and take the place of dress and ornament for us, so also with all our members shall we perceive the suffering and torment of Gehenna. The festal garments which our Lord has prepared for His saints, the children of light, are impassibility; and the filthy garments which hinder us from entering into the spiritual bridal-chamber are the passions. In the new world there will be no distinctive names for ranks and conditions of human beings; and as every name and surname attributed to God and the angels had its origin from this world, and names for human beings were assigned and distributed by the government of this world, in the world of spiritual and intellectual natures there will be neither names nor surnames among them, nor male nor female, nor slave nor free, nor child nor old man, nor Ethiopian nor Roman (Greek); but they will all rise in the one perfect form of a man thirty-three years of age, as our Lord rose from the dead. In the world to come there will be no companies or bands but two; the one of the angels and the righteous, who will mingle and form one Church, and the other of the devils and sinners in Gehenna.

If two men betrothed two women, and as they were entering into the bridal chamber, they exchanged the one for the other, behold, they are guilty of having relations with a married woman. If they were brothers they are guilty of having relations with a brother’s wife. If they were sisters, they are guilty of having relations with a wife’s sister. If they were menstruants [they are guilty] of having relations with a menstruant. They must be kept apart for three months, lest they are pregnant. If they were minors incapable of bearing children, they may be returned [to their rightful husband] at once. If the women were of priestly families they are disqualified from eating terumah.

She remains in the domain of her father until she enters the domain of her husband [by going into the bridal chamber] at marriage. If her father delivered her to the agents of the husband she passes into the domain of her husband. If her father went with the husband’s agents or if the father’s agents went with the husband’s agents she remains in the domain of her father. If her father’s agents delivered her to the husband’s agents she passes into the domain of her husband.

A yavam [who is a priest] does not allow [his sister-in-law] to eat terumah. If she had spent six months waiting for her husband and six months waiting for the yavam, or even [if she spent] all of them waiting for her husband less one day waiting for the yavam, or all of them waiting for the yavam less one day waiting for her husband, she may not eat terumah. This [was the ruling according to] the first mishnah. The court that followed afterwards ruled: a woman may not eat terumah until she has entered the bridal chamber.

If a man sold his fellow a place to build him a house, so, too, if a man contracted with his fellow to build him a bridal-house for his son, or a widow’s house for his daughter, he must build it four cubits by six cubits (80 inches x 120 inches), according to Rabbi Akiva. Rabbi Yishmael says: “This is a cattle-shed”. He who wants to build a cattle-shed, should build it four cubits by six. A small house six by eight (120 x. A large house eight by ten (160 x. An eating hall ten by ten (200 x. The height should be [the sum] of half its length and half its breadth. Proof of the matter is the sanctuary. Rabban Shimon ben Gamaliel says: “Should all [houses] be according to the building of the Sanctuary?”

Rabbi Judah ben Baba and Rabbi Judah the priest testified concerning a minor, the daughter of an Israelite who married a priest, that she could eat terumah as soon as she entered the bridal chamber even though she had not engaged in marital intercourse. Rabbi Yose the priest and Rabbi Zechariah ben Hakatzav testified concerning a young girl who had been taken as collateral (by gentiles) in Ashkelon, and that her family had distanced her, even though her witnesses testified that she had not secluded herself [with any Man] and that she had not been defiled. The Sages said to them: if you believe that she had been taken as collateral, believe also that she did not seclude herself [with any man] and that she was not defiled; and if you do not believe that she did not seclude herself and that she was not defiled, neither believe that she had been taken as collateral.

He used to say: At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit [of livelihood]; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy fullness of years; At eighty the age of “strength”; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world.

It is written: May the bridegroom leave his room, and the bride her bridal chamber. May the bridegroom leave his room, that is the Ark, and the bride her bridal chamber, that is the Torah. Another word: May the bridegroom leave his room, that is the Patriarch, and the bride her bridal chamber, that is the presiding judge. Rebbi Ḥelbo said to Rebbi Yudan the Patriarch, come with us and your pain will be gone. Rebbi Yose said, this implies that our fasts are no real fasts. Why? since the Patriarch is not with us.

It is written: May the bridegroom leave his room, and the bride her bridal chamber. May the bridegroom leave his room, that is the Ark, and the bride her bridal chamber, that is the Torah. Another word: May the bridegroom leave his room, that is the Patriarch, and the bride her bridal chamber, that is the presiding judge. Rebbi Ḥelbo said to Rebbi Yudan the Patriarch, come with us and your pain will be gone. Rebbi Yose said, this implies that our fasts are no real fasts. Why? since the Patriarch is not with us.

It is written: May the bridegroom leave his room, and the bride her bridal chamber. May the bridegroom leave his room, that is the Ark, and the bride her bridal chamber, that is the Torah. Another word: May the bridegroom leave his room, that is the Patriarch, and the bride her bridal chamber, that is the presiding judge. Rebbi Ḥelbo said to Rebbi Yudan the Patriarch, come with us and your pain will be gone. Rebbi Yose said, this implies that our fasts are no real fasts. Why? since the Patriarch is not with us.

MISHNAH: If two men gave qiddushin to two women and when they entered the bridal chamber they switched each of them to the other, they are guilty of [adultery with] a married woman. If they were brothers, they also are guilty because of [the prohibition of] the brother’s wife. If they were sisters, they are guilty also because of [the prohibition of] “a woman in addition to her sister”. If they were menstruating, they are guilty also because of [the prohibition of] menstruating women. And all of these one separates for three months to see whether they are pregnant. If they were minors not able yet to have children one returns them at once. If they were from priestly families they are disabled for heave.

May she eat heave? Rebbi Abba in the name of Samuel: It is reasonable that she should eat if she was eating during her husband’s lifetime; otherwise she may not eat. Rebbi Joḥanan said, she eats even if she did not eat before. Rebbi Yose said, even if she was only able to eat. There is a baraita in support of either one. There is a baraita supporting Samuel: A hearing daughter of an Israel who married a deaf-mute Cohen does not eat heave. If he died and she came before the levir, if he is hearing, she eats, deaf-mute does not eat. There is a baraita supporting Rebbi Joḥanan: A hearing daughter of an Israel who became engaged to a hearing Cohen, who did not manage to bring her to the bridal chamber before he became deaf-mute or before she became deaf-mute, does not eat heave. If he died and she came before a levir she eats even if he is deaf-mute. In this He increased the power of the levir over that of the husband since the deaf-mute levir enables her to eat, but the deaf-mute husband does not enable her to eat.

What is the reason of the House of Shammai? If you say so, you make all intercourse he had with her intercourse of harlotry. Rebbi Abin said, it turns out that the House of Shammai hold with Rebbi Eleazar as Rebbi Eleazar said, intercourse of an unmarried man with an unmarried woman not with the intent of marriage is intercourse of harlotry. That means, for the House of Shammai her repudiation is nothing if she transgressed and repudiated after marriage. If she entered the bridal chamber but had no intercourse yet, what is her status? As betrothed or as married? If she is betrothed in Judea where he is familiar with her, what is her status? As betrothed or as married?

HALAKHAH: “Two hearing brothers,” etc. “Two brothers, one of them deaf-mute,” etc. May she eat heave? Let us hear from the following: “A hearing daughter of an Israel who became engaged to a hearing Cohen, who did not manage to bring her to the bridal chamber before he became deaf-mute or before she became deaf-mute, does not eat heave. If he died and she came before a levir she eats even if he is deaf-mute. In this He increased the power of the levir over that of the husband since the deaf-mute levir enables her to eat, but the deaf-mute husband does not enable her to eat.”

MISHNAH: “When the policemen finish to speak to the people, the officers will have taken up position at the head of the people.” Behind the people one puts up people with backups armed with iron axes and they have permission to break the legs of anyone who desires to abandon his post since flight is the start of falling, as it is said: “Israel fled from before the Philistines and a great plague was among the people.” Further on it says, “the men of Israel fled from before the Philistines and slain fell on Mount Gilboa.” About what have these things be said? About a war of choice, but in a war of obligation everybody goes out, even a groom from his room and a bride from her bridal chamber. Rebbi Jehudah said, about what have these things been said? About a war of obligation, but in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.

MISHNAH: “When the policemen finish to speak to the people, the officers will have taken up position at the head of the people.” Behind the people one puts up people with backups armed with iron axes and they have permission to break the legs of anyone who desires to abandon his post since flight is the start of falling, as it is said: “Israel fled from before the Philistines and a great plague was among the people.” Further on it says, “the men of Israel fled from before the Philistines and slain fell on Mount Gilboa.” About what have these things be said? About a war of choice, but in a war of obligation everybody goes out, even a groom from his room and a bride from her bridal chamber. Rebbi Jehudah said, about what have these things been said? About a war of obligation, but in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.

Rebbi Joḥanan said, usage is between them; Rebbi Jehudah called a war of choice a war of obligation. “But in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.” Rav Ḥisda said, they disagree. The rabbis say, a war of obligation was the war of David. A war of duty was the war of Joshua. Rebbi Jehudah called it a war of obligation if we went out against them; a war of duty if they attacked us. It is written: “King Asa proclaimed in all of Jehudah, nobody is free”. What means “nobody is free”? Rebbi Simon and the rabbis. Rebbi Simon said, nobody is free to return home even for one hour. But the rabbis say, there is no exemption for a scholar, son of a scholar.

If he performed the preliminary marriage in the bridal chamber, these strictures do not apply. They said that Rebbi Mattaniah acted thus for his daughter. In the opinion of Rebbi Eleazar, could she be married any day at a place where courts are in session every day? And at a place where there are no courts (every day) could she never be married? One does not want to abolish the time of Wednesday. Why does one not want to abolish the time of Wednesday? Because he also accepts what Bar Qappara stated. Bar Qappara said, because a blessing is written there. Could she not be married on Sunday, that he might quickly go to court on Monday? Some want to say, not to abolish the time of Wednesday; some want to say, because of what Bar Qappara stated, for Bar Qappara said, because a blessing is written there.

HALAKHAH: “A virgin, a widow, a divorcee after final marriage,” etc. Who is a virgin after marriage? Rebbi Joḥanan said, any who entered the bridal chamber but her witnesses testify that she had no sexual relations. Rebbi Yose said, this implies that if a man married a woman under the presumption that she was a virgin and she turned out not to be a virgin, that is not an erroneous acquisition to deprive her of the ketubah of a mina. If a man married a woman under the presumption that she never had illegitimate sex and she turned out that she had illegitimate sex, that is not an erroneous acquisition to deprive her of the ketubah of a mina.

HALAKHAH: “The seducer pays three,” etc. This does not follow Rebbi Simeon, since Rebbi Simeon freed the rapist from paying for suffering. To what can you compare this? To one who cuts somebody’s wart when that one would have cut it himself in the future. To what can you compare this? To one who cuts somebody’s trees when that one would have cut them himself in the future. They said to him, you cannot compare one who is deflowered by rape to one who is deflowered by consent; you cannot compare one who is deflowered on a dungheap to one who is deflowered in the bridal chamber! How does Rebbi Simeon interpret ’’because he mistreated her”? They said in the name of Rav Ḥisda, explain it that he raped her on thorns.

HALAKHAH: “She always remains in the father’s power,” etc. Not only to the bridal chamber but to a house where the bridal chamber is. In which way? A banquet hall and a bedroom, the bridal chamber being the bedroom, and she entered the banquest hall. In which respect? Rebbi Eleazar said, to inherit from her. Rebbi Simeon ben Laqish said, to dissolve her vows. Rebbi Ze‘ira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he does not actually dissolve them until she enters the bridal chamber. Rebbi Huna said, a baraita supports Rebbi Simeon ben Laqish: “To whore in her father’s house,” that excludes the case that the father’s emissaries entrusted her to the husband’s emissaries, after which she should not be stoned but strangled.

HALAKHAH: “She always remains in the father’s power,” etc. Not only to the bridal chamber but to a house where the bridal chamber is. In which way? A banquet hall and a bedroom, the bridal chamber being the bedroom, and she entered the banquest hall. In which respect? Rebbi Eleazar said, to inherit from her. Rebbi Simeon ben Laqish said, to dissolve her vows. Rebbi Ze‘ira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he does not actually dissolve them until she enters the bridal chamber. Rebbi Huna said, a baraita supports Rebbi Simeon ben Laqish: “To whore in her father’s house,” that excludes the case that the father’s emissaries entrusted her to the husband’s emissaries, after which she should not be stoned but strangled.

HALAKHAH: “She always remains in the father’s power,” etc. Not only to the bridal chamber but to a house where the bridal chamber is. In which way? A banquet hall and a bedroom, the bridal chamber being the bedroom, and she entered the banquest hall. In which respect? Rebbi Eleazar said, to inherit from her. Rebbi Simeon ben Laqish said, to dissolve her vows. Rebbi Ze‘ira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he does not actually dissolve them until she enters the bridal chamber. Rebbi Huna said, a baraita supports Rebbi Simeon ben Laqish: “To whore in her father’s house,” that excludes the case that the father’s emissaries entrusted her to the husband’s emissaries, after which she should not be stoned but strangled.

HALAKHAH: “She always remains in the father’s power,” etc. Not only to the bridal chamber but to a house where the bridal chamber is. In which way? A banquet hall and a bedroom, the bridal chamber being the bedroom, and she entered the banquest hall. In which respect? Rebbi Eleazar said, to inherit from her. Rebbi Simeon ben Laqish said, to dissolve her vows. Rebbi Ze‘ira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he does not actually dissolve them until she enters the bridal chamber. Rebbi Huna said, a baraita supports Rebbi Simeon ben Laqish: “To whore in her father’s house,” that excludes the case that the father’s emissaries entrusted her to the husband’s emissaries, after which she should not be stoned but strangled.

MISHNAH: The levir does not cause her to eat heave. If she spent six months for her husband and six months for the levir, or even all the time for the husband except for one day for the levir, or all the time for the levir except for one day for the husband, she cannot eat heave. That is the earlier Mishnah. The court in later times said that no woman eats heave unless she had been entering the bridal chamber.

“If she spent six months for her husband and six months for the levir, she cannot eat heave. Not only six months for the levir but even all the time for the levir except for one day, she cannot eat heave.” The Mishna follows neither the earliest not the last Mishnah, but the intermediate development. As it was stated: First, they were saying that a preliminarily married woman, daughter of an Israel, could eat heave, for they were explaining: “If a Cohen acquires a person, acquistion by money;” for what would be the difference between one who acquires a wife and one who acquires a slave girl? They changed, to say: after twelve months, when he becomes responsible for her upkeep. The court of the later ones said: A woman never eats heave before she enters the bridal chamber. ”Already Rebbi Joḥanan ben Bagbag sent to Rebbi Jehudah ben Bathyra at Nisibis: They say in your name that the preliminarily married daughter of an Israel eats heave. He sent back the following: I had been convinced that you are knowledgeable in the secrets of the Torah, but you do not even know the rules de minore ad majus! Since money can acquire a Gentile slave girl to permit her to eat heave, but she cannot be acquired by sexual relations to permit her to eat heave, whereas a wife can be acquired by sexual relations to permit her to eat heave, it is only logical that money can acquire a wife to permit her to eat heave! But what can I do? They said that no woman eats heave before she enters the bridal chamber,” and they supported it by the verse: “Every pure person in your household shall eat it.” Rebbi Yudan said, that is an argument de minore ad majus that can be reversed! Because he could say to him, since a Gentile slave girl can be acquired by active possession to permit her to eat heave, what can you say about a wife who cannot be acquired by active possession? If an argument de minore ad majus can be reversed, the argument is invalid.

“If she spent six months for her husband and six months for the levir, she cannot eat heave. Not only six months for the levir but even all the time for the levir except for one day, she cannot eat heave.” The Mishna follows neither the earliest not the last Mishnah, but the intermediate development. As it was stated: First, they were saying that a preliminarily married woman, daughter of an Israel, could eat heave, for they were explaining: “If a Cohen acquires a person, acquistion by money;” for what would be the difference between one who acquires a wife and one who acquires a slave girl? They changed, to say: after twelve months, when he becomes responsible for her upkeep. The court of the later ones said: A woman never eats heave before she enters the bridal chamber. ”Already Rebbi Joḥanan ben Bagbag sent to Rebbi Jehudah ben Bathyra at Nisibis: They say in your name that the preliminarily married daughter of an Israel eats heave. He sent back the following: I had been convinced that you are knowledgeable in the secrets of the Torah, but you do not even know the rules de minore ad majus! Since money can acquire a Gentile slave girl to permit her to eat heave, but she cannot be acquired by sexual relations to permit her to eat heave, whereas a wife can be acquired by sexual relations to permit her to eat heave, it is only logical that money can acquire a wife to permit her to eat heave! But what can I do? They said that no woman eats heave before she enters the bridal chamber,” and they supported it by the verse: “Every pure person in your household shall eat it.” Rebbi Yudan said, that is an argument de minore ad majus that can be reversed! Because he could say to him, since a Gentile slave girl can be acquired by active possession to permit her to eat heave, what can you say about a wife who cannot be acquired by active possession? If an argument de minore ad majus can be reversed, the argument is invalid.

Rebbi Abba bar Cahana and Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: If she was preliminarily married with agreement but definitively married without agreement: there was such a case and the father came and removed her from the bridal chamber. Rebbi Jacob bar Aḥa in the name of Rebbi Joshua: He had an indication that Rebbi Joshua ben Levi disagreed with Rebbi Simeon ben Laqish. But this does not disagree. Just as Rebbi Simeon ben Laqish said there, she is not empowered to marry herself off and let her father lose her earnings, so Rebbi Joshua ben Levi said here, she is not empowered to marry herself off and let her father lose her earnings. Rebbi Abba bar Cahana and Rebbi Jacob bar Idi came in the name of Rebbi Joshua ben Levi: If she was preliminarily married without agreement and was being definitively married without agreement: there was such a case and the father came and annulled her preliminary marriage.

MISHNAH: If somebody sent bridal gifts to his father-in-law’s house, if he sent there for 100 minas and ate there a marriage meal for at least a denar’s worth, they cannot be collected. If he did not eat there a marriage meal, they can be collected. If he sent large bridal gifts which she is expected to bring with her to her husband’s house, they can be collected. Small bridal gifts which she is supposed to use in her father’s house cannot be collected.

MISHNAH: If somebody sent bridal gifts to his father-in-law’s house, if he sent there for 100 minas and ate there a marriage meal for at least a denar’s worth, they cannot be collected. If he did not eat there a marriage meal, they can be collected. If he sent large bridal gifts which she is expected to bring with her to her husband’s house, they can be collected. Small bridal gifts which she is supposed to use in her father’s house cannot be collected.

MISHNAH: If somebody sent bridal gifts to his father-in-law’s house, if he sent there for 100 minas and ate there a marriage meal for at least a denar’s worth, they cannot be collected. If he did not eat there a marriage meal, they can be collected. If he sent large bridal gifts which she is expected to bring with her to her husband’s house, they can be collected. Small bridal gifts which she is supposed to use in her father’s house cannot be collected.

HALAKHAH: “If somebody sent bridal gifts to his father-in-law’s house,” etc. A person sent to his preliminarily wedded wife large bridal gifts. His relatives told him not to taste anything there. He went, did not listen to them, and ate. The house collapsed; they kept everything.

HALAKHAH: “If somebody sent bridal gifts to his father-in-law’s house,” etc. A person sent to his preliminarily wedded wife large bridal gifts. His relatives told him not to taste anything there. He went, did not listen to them, and ate. The house collapsed; they kept everything.

Rebbi Jehudah ben Pazi said. not only to the bridal chamber but also to a house containing the bridal chamber. The following is problematic: Dining room and bedroom, bridal chamber and bedroom; if she entered the dining room, for which consequence? Rebbi Joḥanan said, to inherit from her. Rebbi Simeon ben Laqish said, to dissolve her vows. Rebbi Zeˋira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he cannot actually dissolve them before she enters the bridal chamber. Rebbi Huna said, a verse supports Rebbi Simeon ben Laqish: to whore in her father’s house. This excludes the case where the father’s agents handed her over to the husband’s agents, that she could not be stoned, but is strangled.

Rebbi Jehudah ben Pazi said. not only to the bridal chamber but also to a house containing the bridal chamber. The following is problematic: Dining room and bedroom, bridal chamber and bedroom; if she entered the dining room, for which consequence? Rebbi Joḥanan said, to inherit from her. Rebbi Simeon ben Laqish said, to dissolve her vows. Rebbi Zeˋira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he cannot actually dissolve them before she enters the bridal chamber. Rebbi Huna said, a verse supports Rebbi Simeon ben Laqish: to whore in her father’s house. This excludes the case where the father’s agents handed her over to the husband’s agents, that she could not be stoned, but is strangled.

Rebbi Jehudah ben Pazi said. not only to the bridal chamber but also to a house containing the bridal chamber. The following is problematic: Dining room and bedroom, bridal chamber and bedroom; if she entered the dining room, for which consequence? Rebbi Joḥanan said, to inherit from her. Rebbi Simeon ben Laqish said, to dissolve her vows. Rebbi Zeˋira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he cannot actually dissolve them before she enters the bridal chamber. Rebbi Huna said, a verse supports Rebbi Simeon ben Laqish: to whore in her father’s house. This excludes the case where the father’s agents handed her over to the husband’s agents, that she could not be stoned, but is strangled.

Rebbi Jehudah ben Pazi said. not only to the bridal chamber but also to a house containing the bridal chamber. The following is problematic: Dining room and bedroom, bridal chamber and bedroom; if she entered the dining room, for which consequence? Rebbi Joḥanan said, to inherit from her. Rebbi Simeon ben Laqish said, to dissolve her vows. Rebbi Zeˋira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he cannot actually dissolve them before she enters the bridal chamber. Rebbi Huna said, a verse supports Rebbi Simeon ben Laqish: to whore in her father’s house. This excludes the case where the father’s agents handed her over to the husband’s agents, that she could not be stoned, but is strangled.

R. Ammi and R. Assi were once decorating the bridal-chamber for R.Eleazar. He said to them, "In the meanwhile I will go and listen to the teaching in the House of Study, and will come back and report it to you." He went and found a Tanna expounding in the presence of R. Johanan:

Another version: Rav Judah said in the name of Shmuel: It is permitted to sleep in a bridal-bed in a Sukkah, since it has no roof, even though it is ten [handbreadths] high

Naklitin are different, since they are permanent. If they are permanent, why are they not [subject to the same law as] kinofoth? As compared to kinofot they are not [considered] permanent, but compared to the bridal-bed they are [considered] permanent.

Abaye found R. Joseph sleeping on a bridal bed in a Sukkah He said to him ‘According to whom [do you act]? According to R. Eliezer? Do you then forsake the Rabbis and act according to R. Eliezer?’

"To do justly", this refers to laws. "To love mercy", this refers to kind deeds. "And to walk discreetly with your God" this refers to bringing out the dead and bringing in the bride. And is it not a kal v'chomer? If matters which are usually not done discretely [like funeral and bridal processions], the Torah says to perform them with discretion, then matters which usually are done discreetly [like charity], how much more so [should they be performed discreetly.