dowry

And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, because I have born him six sons: and she called his name Zebulun.

Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.

If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.

And Saul said, Thus shall ye say to David, The king desireth not any dowry, but an hundred foreskins of the Philistines, to be avenged of the king’s enemies. But Saul thought to make David fall by the hand of the Philistines.

For Antiochus, as though he would marry her, came into the place, and his friends that were with him, to receive money in name of a dowry.

And he came near and besought her again, saying: If thou wilt be persuaded of me, I shall henceforth have no grief; remember that day when thou didst meet me first; tell the truth: was I more beautiful unto thee at that time, or Jesus at this? And Mygdonia said: That time required its own, and this time also; that was the time of the beginning, but this of the end; that was the time of temporal life, this of eternal; that of pleasure that passeth away, but this of pleasure that abideth for ever; that, of day and night, this of day without night. Thou sawest that marriage that was passing, and here, and single but this marriage continueth for ever; that was a partnership of corruption, but this of eternal life; those groomsmen (and maids) were men and women of time, but these abide unto the end. That marriage upon earth setteth up dropping dew of the love of men; that bride-chamber is taken down again, but this remaineth always; that bed was strown with coverlets (that grow old), but this with love and faith. Thou art a bridegroom that passest away and art dissolved (changed), but Jesus is a true bridegroom, enduring for ever immortal, that dowry was of money and robes that grow old, but this is of living words which never pass away.

Ask me for abundance of dowry and gift, and I will give it, and whatever you shall say unto me that will I do, and whoever he be that will rebel against your orders, he shall die; only give me the damsel for a wife.

But David had God going along with him whithersoever he went, and accordingly he greatly prospered in his undertakings, and it was visible that he had mighty success, insomuch that Saul's daughter, who was still a virgin, fell in love with him; and her affection so far prevailed over her, that it could not be concealed, and her father became acquainted with it. Now Saul heard this gladly, as intending to make use of it for a snare against David, and he hoped that it would prove the cause of destruction and of hazard to him; so he told those that informed him of his daughter's affection, that he would willingly give David the virgin in marriage, and said, "I engage myself to marry my daughter to him if he will bring me six hundred heads of my enemies supposing that when a reward so ample was proposed to him, and when he should aim to get him great glory, by undertaking a thing so dangerous and incredible, he would immediately set about it, and so perish by the Philistines; and my designs about him will succeed finely to my mind, for I shall be freed from him, and get him slain, not by myself, but by another man." So he gave order to his servants to try how David would relish this proposal of marrying the damsel. Accordingly, they began to speak thus to him: That king Saul loved him, as well as did all the people, and that he was desirous of his affinity by the marriage of this damsel. To which he gave this answer:—"Seemeth it to you a light thing to be made the king's son-in-law? It does not seem so to me, especially when I am one of a family that is low, and without any glory or honor." Now when Saul was informed by his servants what answer David had made, he said,—"Tell him that I do not want any money nor dowry from him, which would be rather to set my daughter to sale than to give her in marriage; but I desire only such a son-in-law as hath in him fortitude, and all other kinds of virtue," of which he saw David was possessed, and that his desire was to receive of him, on account of his marrying his daughter, neither gold nor silver, nor that he should bring such wealth out of his father's house, but only some revenge on the Philistines, and indeed six hundred of their heads, than which a more desirable or a more glorious present could not be brought him, and that he had much rather obtain this, than any of the accustomed dowries for his daughter, viz. that she should be married to a man of that character, and to one who had a testimony as having conquered his enemies.

After this Antiochus made a friendship and league with Ptolemy, and gave him his daughter Cleopatra to wife, and yielded up to him Celesyria, and Samaria, and Judea, and Phoenicia, by way of dowry. And upon the division of the taxes between the two kings, all the principal men framed the taxes of their several countries, and collecting the sum that was settled for them, paid the same to the [two] kings. Now at this time the Samaritans were in a flourishing condition, and much distressed the Jews, cutting off parts of their land, and carrying off slaves. This happened when Onias was high priest; for after Eleazar's death, his uncle Manasseh took the priesthood, and after he had ended his life, Onias received that dignity. He was the son of Simon, who was called The Just: which Simon was the brother of Eleazar, as I said before. This Onias was one of a little soul, and a great lover of money; and for that reason, because he did not pay that tax of twenty talents of silver, which his forefathers paid to these things out of their own estates, he provoked king Ptolemy Euergetes to anger, who was the father of Philopater. Euergetes sent an ambassador to Jerusalem, and complained that Onias did not pay his taxes, and threatened, that if he did not receive them, he would seize upon their land, and send soldiers to live upon it. When the Jews heard this message of the king, they were confounded; but so sordidly covetous was Onias, that nothing of things nature made him ashamed.

When they had thus soon pacified him, as being their father, they got clear of the present fear they were in. Yet did they see occasion for sorrow in some time afterward; for they knew that Salome, as well as their uncle Pheroras, were their enemies; who were both of them heavy and severe persons, and especially Pheroras, who was a partner with Herod in all the affairs of the kingdom, excepting his diadem. He had also a hundred talents of his own revenue, and enjoyed the advantage of all the land beyond Jordan, which he had received as a gift from his brother, who had asked of Caesar to make him a tetrarch, as he was made accordingly. Herod had also given him a wife out of the royal family, who was no other than his own wife's sister, and after her death had solemnly espoused to him his own eldest daughter, with a dowry of three hundred talents; but Pheroras refused to consummate this royal marriage, out of his affection to a maidservant of his. Upon which account Herod was very angry, and gave that daughter in marriage to a brother's son of his, [Joseph,] who was slain afterward by the Parthians; but in some time he laid aside his anger against Pheroras, and pardoned him, as one not able to overcome his foolish passion for the maid-servant.

If a woman agreed to bring him cash, every sela’ counts as six denarii. The bridegroom must accept upon himself [to give his wife] ten denarii for her [perfume] basket for each maneh [which she brings as dowry]. Rabban Shimon ben Gamaliel said: in all matters the local usage shall be followed.

If a man gives his daughter in marriage without specifying any conditions, he must give her not less than fifty zuz. If [the father] cut a deal [with the husband] that he would take her naked [i.e. without a dowry], the husband may not say “When I have taken her into my house I shall clothe her with clothes of my own”, rather he must provide her with clothing while she is still in her father’s house. Similarly if an orphan is given in marriage she must be given not less than fifty zuz. If [charity] funds are available she is to be provided in accordance with the dignity of her position.

If an orphan was given in marriage by her mother or her brothers with her consent and they gave her a dowry of a hundred, or fifty zuz, she may, when she reaches majority age, legally claim from them the amount that was due to her. Rabbi Judah says: if the father had given his first daughter in marriage, the second must receive as much as the first. The Sages say: sometimes a man is poor and becomes rich or rich and becomes poor. Rather the estate should evaluated and [the appropriate amount] given to her.

[A minor] who refused her husband, a secondary incest prohibition, or an aylonit is not entitled to a ketubah or to the usufruct [of her dowry] or to maintenance, or to the worn-out articles [of her dowry]. If from the outset he had married on the understanding that she is an aylonit she is entitled to a ketubah. A widow who was married to a high priest, a divorced woman or a halutzah who was married to a regular priest, a mamzereth or a netinah who was married to an Israelite, or the daughter of an Israelite who was married to a Natin or a mamzer is entitled to a ketubah.

[A minor] who refused her husband, a secondary incest prohibition, or an aylonit is not entitled to a ketubah or to the usufruct [of her dowry] or to maintenance, or to the worn-out articles [of her dowry]. If from the outset he had married on the understanding that she is an aylonit she is entitled to a ketubah. A widow who was married to a high priest, a divorced woman or a halutzah who was married to a regular priest, a mamzereth or a netinah who was married to an Israelite, or the daughter of an Israelite who was married to a Natin or a mamzer is entitled to a ketubah.

If he left elder daughters and younger daughters, the elder daughters may not care for themselves at the cost of the younger daughters, nor may the younger daughters claim maintenance at the cost of the elder daughters, rather they all share alike. If the elder daughters married [and took each her dowry from the common inheritance] so too the younger daughters may marry [and take each a dowry from the common inheritance]. If the younger daughters said, “We will marry in the way you married”, they do not listen to them, for what their father gave them, he has given. A greater stringency applies to daughters than to sons, since daughters can claim maintenance at the cost of the sons, but they cannot claim maintenance at the cost of the [other daughters].

If he left elder daughters and younger daughters, the elder daughters may not care for themselves at the cost of the younger daughters, nor may the younger daughters claim maintenance at the cost of the elder daughters, rather they all share alike. If the elder daughters married [and took each her dowry from the common inheritance] so too the younger daughters may marry [and take each a dowry from the common inheritance]. If the younger daughters said, “We will marry in the way you married”, they do not listen to them, for what their father gave them, he has given. A greater stringency applies to daughters than to sons, since daughters can claim maintenance at the cost of the sons, but they cannot claim maintenance at the cost of the [other daughters].

“They gave peah from vegetables.” “They only gave for beets and leeks since these are harvested once. Rebbi Yose said, also cabbage.” It happened that the son of Ben Meviyayin gave peah of vegetables to the poor. His father came and found them standing at the door of the garden plot. He told them, put down what is in your hands, they put down what was in their hands. He gave them double from what had been tithed. Not that he was a miser, but he was concerned about the words of the Sages. Once the rabbis needed contributions; they sent to him Rebbi Aqiba and another rabbi with him. When they came to enter at his place they heard the voice of a lad saying to him, what shall we buy for you today? He said, endives, not from today but from yesterday which are wilted and cheap. They left him and went away. After all people had (acquired merit) [contributed], they came to him. He said to them, why did you not come to me first, as you were used to? They told him, we already came but heard the voice of a lad saying to you, what shall we buy for you today? You said, endives, not from today but from yesterday which are wilted and cheap. He said, you know what was between me and the lad; do you know what is between me and my Creator? Nevertheless, go and tell her to give you a modius of denars. They went and told her. She said to them, what did he say to you, heaped or flat? They answered her, he said it vaguely. She told them, I am giving you heaped. If he said so, I filled it. If not, I shall account for the excess from my dowry. When her husband heard this, he doubled her ketubaḥ.

HALAKHAH: “If somebody gives his daughter in preliminary marriage,” etc. Rebbi Abun bar Ḥiyya said, the reason of Rebbi Jehudah is to encourage a man to give an ample dowry to his daughter. Rebbi Jacob bar Aḥa in the name of Rebbi Isaac: Rebbi (Meïr) learned from the calumniator. Did not Rebbi Ḥiyya state: If she whored while in her father’s house and he calumniated her after she became an adult, he is not flogged nor does he pay 100 tetradrachmas but either she or the false witnesses are executed by stoning? Rebbi Mana asked before Rebbi Yose: Think of it, if he calumniated her when she was an adolescent and now she is an adult? He said to him, we heard that he pays to her father. Rebbi Jeremiah said before Rebbi Ze‘ira: I am wondering how could the rabbis compare a ketubah to a fine when they are not comparable! For the ketubah is an obligation from the first hour but the fine is only at the end; and you say so? He said to him, who says that to you? Even the [obligation of the] fine is from the first moment. It turns out that Rebbi Mana is like Rebbi Jeremiah and (like Rebbi Yose ben Ze‘ira).

HALAKHAH: ““The female children you will have by me,” etc. Rav Ḥisda said, if they became adults, they lost the support. If they married, they lost their dowries. Rebbi Ḥiyya stated: “If they became adults without being married or were married without being adults, they lost their support but not their dowries.” Rebbi Abin in the name of Hila: They all agree on the following: If a widow sues the heirs, she says I did not receive my ketubah, but the heirs say you received your ketubah. Before she remarried, the burden of proof is on the heirs that she received her ketubah. After she remarried, the burden of proof is on her that she had not received her ketubah. But did we not state: “If an orphan was married off by her mother or her brother and they wrote her [a dowry of] 150 zuz, after she grows up she can extract from them.” The reason, because she was underage. Therefore, a grown up gave up her claim. Explain it that she had received partial payment. Did not Rebbi Avina say in the name of Rebbi Assi: If a firstborn took as a simple [brother], this is prima facie evidence that he gave up his claim. Still, if she had received part payment. Rebbi Yose ben Rebbi Abun said, this one did not take anything from his primogeniture. There came a case before Rebbi Mana, who wanted to act following Rav Ḥisda. Rebbi Ḥananiah said to him, did not Rebbi Ḥiyya state, “if they became adults without being married or were married without being adults, they lost their support but not their dowries”? He said to him: I quoted a tradition, you quoted a Baraita. Let the tradition be disregarded before the Baraita.

HALAKHAH: “If somebody decided on money for his son-in-law and the son-in-law died,” etc. Are these not the things that are acquired by speech? Bar Qappara stated: He promised the dowry on condition there be a marriage. And it is so: If somebody decided on money for his underage daughter, one forces him to give. But not for the adult one? Rebbi Abun said, one forces [the groom] to give a bill of divorce.

HALAKHAH: “If somebody was married to two women,” etc. The Mishnah refers to ketubah, but for sustenance both are equal. Between ketubah and burial, what has precedence? Between ketubah and a loan attested to by witnesses, what has precedence? Between ketubah and daughters’ dowry, what has precedence? For him who says, one collects for dowry from mortgaged property, daughters’ dowry has precedence. But for him who says, one does not collect for dowry from mortgaged property, daughters’ dowry does not have precedence.

HALAKHAH: “If somebody was married to two women,” etc. The Mishnah refers to ketubah, but for sustenance both are equal. Between ketubah and burial, what has precedence? Between ketubah and a loan attested to by witnesses, what has precedence? Between ketubah and daughters’ dowry, what has precedence? For him who says, one collects for dowry from mortgaged property, daughters’ dowry has precedence. But for him who says, one does not collect for dowry from mortgaged property, daughters’ dowry does not have precedence.

HALAKHAH: “If somebody was married to two women,” etc. The Mishnah refers to ketubah, but for sustenance both are equal. Between ketubah and burial, what has precedence? Between ketubah and a loan attested to by witnesses, what has precedence? Between ketubah and daughters’ dowry, what has precedence? For him who says, one collects for dowry from mortgaged property, daughters’ dowry has precedence. But for him who says, one does not collect for dowry from mortgaged property, daughters’ dowry does not have precedence.

HALAKHAH: “If somebody was married to two women,” etc. The Mishnah refers to ketubah, but for sustenance both are equal. Between ketubah and burial, what has precedence? Between ketubah and a loan attested to by witnesses, what has precedence? Between ketubah and daughters’ dowry, what has precedence? For him who says, one collects for dowry from mortgaged property, daughters’ dowry has precedence. But for him who says, one does not collect for dowry from mortgaged property, daughters’ dowry does not have precedence.

HALAKHAH: “If somebody was married to two women,” etc. The Mishnah refers to ketubah, but for sustenance both are equal. Between ketubah and burial, what has precedence? Between ketubah and a loan attested to by witnesses, what has precedence? Between ketubah and daughters’ dowry, what has precedence? For him who says, one collects for dowry from mortgaged property, daughters’ dowry has precedence. But for him who says, one does not collect for dowry from mortgaged property, daughters’ dowry does not have precedence.

There, we have stated: “The public sale of orphans’ property goes on for 30 days, the public sale of Temple property goes on for 30 days, and they are publicly announed mornings and evenings.” Rebbi Mana said, Rebbi Eliezer is afraid of trickery, Rebbi Joshua is not afraid of trickery. Rebbi Yose ben Rebbi Abun said, Rebbi Eliezer follows the House of Shammai and Rebbi Joshua the House of Hillel. Rebbi Eliezer follows the House of Shammai, since the House of Shammai say, a person may ask about his dedication; could he say that he does not have to vow usufruct? Rebbi Joshua follows the House of Hillel, since the House of Hillel say, a person may not ask about his dedication; could he say that he has to vow usufruct? In any case, could not a man ask about his vow of usufruct? Rebbi Joshua agrees that a guarantor must execute a vow of usufruct. What does Rebbi Joshua say about a gift? Since he gives voluntarily, he does not have to vow usufruct, or since [the recipient’s] power is small and [the donor] may change his mind, does he have to vow usufruct? Let us hear from the following: The husband of a relative of Rebbi Ḥaggai owed on a document. The creditor came and foreclosed. The case came before Rebbi Aḥa, who said, he owes a vow of usufruct. Rebbi Yose said, he does not have to vow usufruct. The colleagues said before Rebbi Aḥa [and] Rebbi Yose: Does Rebbi Aḥa say it correctly? Since if he takes her back, does not the creditor come and foreclose? Rebbi Yose said to them, she turns it into jewelry or keeps it as additions to her dowry. Rebbi Ḥaggai said, by Moses! Rebbi Yose says it correctly. It was executed following Rebbi Aḥa.

Can one collect dowry from encumbered property? Rebbi Ze‘ira said that Rebbi Joḥanan does not collect. Who collects? Rebbi Ḥanina and Rebbi Ila collect. Rebbi Yasa was appointed custodian of orphans’ property. There were orphan [girls] who asked for dowry. He brought the case before Rebbi Eleazar and Rebbi Simeon bar Yaqim. Rebbi Simeon bar Yaqim said, is it not better to provide for them from their father’s estate rather than from charity? Rebbi Eleazar said to him: If such a case came before our teachers, our teachers would not touch it; would we act? Rebbi Yose said, I shall give to them, and if some orphans would get up and complained, I would give it to them. They stood up and complained.

Can one collect dowry from encumbered property? Rebbi Ze‘ira said that Rebbi Joḥanan does not collect. Who collects? Rebbi Ḥanina and Rebbi Ila collect. Rebbi Yasa was appointed custodian of orphans’ property. There were orphan [girls] who asked for dowry. He brought the case before Rebbi Eleazar and Rebbi Simeon bar Yaqim. Rebbi Simeon bar Yaqim said, is it not better to provide for them from their father’s estate rather than from charity? Rebbi Eleazar said to him: If such a case came before our teachers, our teachers would not touch it; would we act? Rebbi Yose said, I shall give to them, and if some orphans would get up and complained, I would give it to them. They stood up and complained.

Rav wrote to Rebbi, who transferred it to the Elder Rebbi Ḥiyya and Rebbi Ḥiyya wrote between the lines. If the orphans sold against the rules, one collects for dowry but one does not collect for sustenance. If they accepted a lien. I do not know what this lien is. Levi stated: Both for a lien made by the father and for a lien made by the son, one collects for dowry but one does not collect for sustenance. Rebbi Abba said, there is no mention of a lien made by the father, only a lien made by the son. If one cannot collect during the father’s lifetime, not so much less after the father’s death? Rebbi Ḥama bar Uqba in the name of Rebbi Yose bar Ḥanina: If the daughters are married, the widow is sustained by them. Rebbi Abba follows his own [opinion] and Rebbi Jehudah follows his own [opinion]. For the sister of Rebbi Yose bar Ḥanina in the name of Rebbi Yose ben Rebbi Ḥaggai: Even if they died, the widow is sustained by them.

Rav wrote to Rebbi, who transferred it to the Elder Rebbi Ḥiyya and Rebbi Ḥiyya wrote between the lines. If the orphans sold against the rules, one collects for dowry but one does not collect for sustenance. If they accepted a lien. I do not know what this lien is. Levi stated: Both for a lien made by the father and for a lien made by the son, one collects for dowry but one does not collect for sustenance. Rebbi Abba said, there is no mention of a lien made by the father, only a lien made by the son. If one cannot collect during the father’s lifetime, not so much less after the father’s death? Rebbi Ḥama bar Uqba in the name of Rebbi Yose bar Ḥanina: If the daughters are married, the widow is sustained by them. Rebbi Abba follows his own [opinion] and Rebbi Jehudah follows his own [opinion]. For the sister of Rebbi Yose bar Ḥanina in the name of Rebbi Yose ben Rebbi Ḥaggai: Even if they died, the widow is sustained by them.

And this is what R. Elazar said: What is the implication of the text, “It has been told to you, O man, what is good, and what the Lord requires of you: Only to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8): ‘To do justly’ means [to act in accordance with] justice; ‘to love mercy’ refers to acts of loving kindness’, ‘and to walk humbly with your God’ refers to attending to funerals and providing a bride with a dowry for her wedding. Now can we not make an a fortiori deduction: If in matters which are normally performed publicly the Torah says ‘to walk humbly’, how much more so in matters that are normally done privately?