Tuesday, January 8, 2013
Monday, January 7, 2013
KETUBA: The financial obligations of the Jewish husband (Part 3)
Previously, we mentioned that the monetary compensation established in the Ketuba includes the main capital or iqar ketuba, i.e., the indemnification or marriage insurance (see this ), and the dowry or nedunya i.e., the wife's valuables which must be restituted to her in case of dissolution of the marriage (see this).
Today we will describe the third component of the monetary compensation: the tosafot or increments.
There are two increments which are normally added in the Ketuba. First, the increment to the dowry, which is traditionally the equivalent of the dowry itself. In other words, the dowry is normally set at one hundred pieces of silver (100 zequqim dekesef), the tosefet or increment, then, consist of an additional one hundred pieces of silver. Second, there is an increment to the main Ketuba that the husband promises his wife. In some communities they would specify the amount of this increment. In other communities the tradition is to state that the husband adds an increment to the main Ketuba without specifying any amount.
To summarize, the bridegroom undertakes in the Ketuba to pay the main Ketuba and the dowry, together with their increments, in case of divorce or death of the husband.
Finally, the Ketuba also states that if the husband does not have the actual money to compensate his wife in case of divorce, or if he did not leave enough money to cover the Ketuba in case of death, his assets will be seized by the Bet Din (the Rabbinical court of Law) to pay for the Ketuba. This last rule was established by Shimon ben Shatah (120-40 BCE) when he saw that many women were hesitant to get married for fear of being abandoned by their husband with no means. His ruling served as an additional deterrent to frivolous men, who in a moment of anger or weakness might make a rash decision to divorce their wives (TB, Ketubot 82b).
What kind of man does a woman really want? Hint: It's not Homer Simpson.
by Elliot Katz, from Aish.
Friday, January 4, 2013
SHABBAT: Understanding Shabbat Candle lighting
Lighting candles before Shabbat begins is a Rabbinical, not a Biblical commandment. The Rabbis saw that many times, people would forget to leave the lights (=in those days, candles) on before Shabbat began and when they would come home from the Synagogue they were forced to have Shabbat dinner in total darkness, which (i) generated tensions between husband and wife and (ii) it diminished the honor and enjoyment of Shabbat.
They established then, that it should be mandatory to light the candles before Shabbat begins. In this way, this candle-lighting would avoid a disruption of the peace and harmony between husband and wife or other members of the family (Shalom Bayit) and it created an environment with more light, thus increasing the honor and enjoyment ('oneg) of Shabbat.
Shabbat candle-lighting is not a personal or individual Miṣva , but a family (or a household) Miṣva. Quoting Maimonides (MT, Shabbat 5:1) "Men and women, they have to have in their homes a candle lit on Shabbat".
Normally it is the woman who is primarily in charge of lighting the candles (the tradition is that men also should be part of this Miṣva by preparing the candles, placing them in the candle- holders, pamotim, etc.) If the woman of the house is not home, or if she is not able to light the candles, then the husband or any adult member of the family should light the candles, and recite the corresponding blessing.
According to Sephardic tradition there is no obligation for the single daughters to light additional candles. However, if they still want to light candles (to be trained or educated in this Miṣva) they could do so, provided they do not recite the blessing for those candles, because, as we explained, Shabbat candle lighting is not a personal obligation, but an obligation for each house.
Shabbat Shalom!
Candle lighting in NYC: 4:23 p.m.
Shabbat Ends in NYC: 5:21 p.m.
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