Regarding this topic, please refer to my previous postings (http://d.hatena.ne.jp/itunalily2/20180422)(http://d.hatena.ne.jp/itunalily2/20180423)(http://d.hatena.ne.jp/itunalily2/20180426)(http://d.hatena.ne.jp/itunalily2/20180427). (Lily)
(https://en.wikipedia.org/wiki/Jewish_views_on_marriage)
Jewish views on marriage
In traditional Judaism, marriage is viewed as a contractual bond commanded by God in which a man and a woman come together to create a relationship in which God is directly involved. (Deut. 24:1) Though procreation is not the sole purpose, a Jewish marriage is traditionally expected to fulfil the commandment to have children. (Gen. 1:28) In this view, marriage is understood to mean that the husband and wife are merging into a single soul, which is why a man is considered "incomplete" if he is not married, as his soul is only one part of a larger whole that remains to be unified.
Some Jewish denominations such as Reconstructionist, Reform and Conservative Judaism recognize same-sex marriage and deemphasize procreation, focusing on marriage as a bond between a couple. This view is considered as a diversion from the Jewish Law by the more Orthodox denominations, rather than as a legitimate, alternative interpretation.
In Jewish law, an engagement (shidukhin) is a contract between a man and a woman where they mutually promise to marry each other at some future time and the terms on which it shall take place. The promise may be made by the intending parties or by their respective parents or other relatives on their behalf. The promise is formalized in a document known as the Shtar Tena'im, the "Document of Conditions", which is read prior to the badekin. After this reading, the mothers of the future bride and groom break a plate. Today, some sign the contract on the day of the wedding, some do it as an earlier ceremony, and some do not do it at all.
Betrothal and marriage
In Jewish law, marriage consists of two separate acts, called erusin (or kiddushin, meaning sanctification), which is the betrothal ceremony, and nissu'in or chupah, the actual Jewish wedding ceremony. Erusin changes the couple's interpersonal status, while nissu'in brings about the legal consequences of the change of status. In Talmudic times, these two ceremonies usually took place up to a year apart; the bride lived with her parents until the actual marriage ceremony (nissuin), which would take place in a room or tent that the groom had set up for her. Since the Middle Ages the two ceremonies have taken place as a combined ceremony performed in public.
According to the Talmud, erusin involves the groom handing an object to the bride - either an object of value such as a ring, or a document stating that she is being betrothed to him. In order to be valid, this must be done in the presence of two unrelated male witnesses. After erusin, the laws of adultery apply, and the marriage cannot be dissolved without a religious divorce. After nisuin, the couple may live together.
Marital harmony
Marital harmony, known as "shlom bayit," is valued in Jewish tradition. The Talmud states that a man should love his wife as much as he loves himself, and honour her more than he honours himself; indeed, one who honours his wife was said, by the classical rabbis, to be rewarded with wealth. Similarly, a husband was expected to discuss with his wife any worldly matters that might arise in his life. The Talmud forbids a husband from being overbearing to his household, and domestic abuse by him was also condemned. It was said of a wife that God counts her tears.
As for the wife, the greatest praise the Talmudic rabbis offered to any woman was that given to a wife who fulfils the wishes of her husband; to this end, an early midrash states that a wife should not leave the home too frequently. A wife, also, was expected to be modest, even if the only other person present with her was her husband. God's presence dwells in a pure and loving home.
Conjugal rights and obligations
Marriage obligations and rights in Judaism are ultimately based on those apparent in the Bible, which have been clarified, defined, and expanded on by many prominent rabbinic authorities throughout history.
Traditionally, the obligations of the husband include providing for his wife. He is obligated to provide for her sustenance for her benefit, in exchange he is also entitled to her income. However, this is a right to the wife and she can release her husband of the obligation of sustaining her and she can then keep her income exclusively for herself. The document that provides for this is the ketuba.
The Bible itself gives the wife protections, as per Exodus 21:10, although the rabbis may have added others later. The rights of the husband and wife are described in tractate Ketubot in the Talmud, which explains how the rabbis balanced the two sets of rights of the wife and the husband.
According to the non-traditional view, in the Bible the wife is treated as a possession owned by her husband, but later Judaism imposed several obligations on the husband, effectively giving the wife several rights and freedoms;indeed, being a Jewish wife was often a more favourable situation than being a wife in many other cultures. For example, the Talmud establishes the principle that a wife is entitled, but not compelled, to the same dignity and social standing as her husband, and is entitled to keep any additional advantages she had as a result of her social status before her marriage.
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