The Wife, when she was first presented unto her Husband, covered her Head with a veil, in token of subjection. Rebecca took a veil, and covered her self, (Gen. 24. 65.) and for this cause (namely in sign of subjection) ought the woman to have power on her head, 1 Cor. 11. 10. where by Power the Apostle understandeth a veil. Do any ask the question, why he should denote this veil by the name of power, especially seeing it was in token of subjection? The Apostle being an Hebrew of the Hebrews, might have respect to the Hebrew word Radid,[683] signifying a veil, which cometh from the root Radad, to bear rule and authority, and so might use the Greek word,[684] signifying power in the same sense as the Hebrews did. And, in truth, what was this subjection to the husband but a kind of power and protection derived unto the Wife, in comparison of her former state, being a Virgin? and therefore in case her husband was jealous of her, among other tokens of sorrow, she was commanded to stand at her tryal with her head uncovered,[685] Numb. 5. 18. intimating thereby, that if she could not then clear her self, she was from thenceforward deprived of all power, which heretofore she enjoyed by the means of her Husband.
[683] רדיד Velamen mulieris, à verbo רדד Subjecit.
[684] Ἐξουσία.
[685] בלא רדיד Sine Radid. ἄνευ ἐξουσίας. Sic ego interpretor verba Maimon. in Sota. 12. c. 3. sect. 5.
After the marriage was finished, sometimes there was permitted a Bill of Divorce: this the Hebrews called Sepher Kerithuth,[686] a Bill of cutting off, because the woman is by this means cut off from her Husbands family. Ten things were thought[687] requisite as the root and foundation of a divorce. 1. That a man put her not away but of his own will. 2. That he put her away by writing, not by any other thing. 3. That the matter of the writing be to divorce her, and put her away, out of her possession. 4. That the matter of that divorcement be between him and her. 5. That it be written by her name. 6. That there be no action wanting, after the writing thereof, save the delivery of it unto her. 7. That he give it unto her. 8. That he give it her before witnesses. 9. That he give it her by the law of divorces. 10. That it be the Husband or his deputy that delivereth it unto her. The form or copy of this bill of divorcement was as followeth,[688] Upon such a day of the week, such and such of the month N. such or such an year of the Creation of the world, according to the computation which we use here in this City N. scituate near the River N. that I of the Country N. the son of Rabbi N. of the Country N. But now I dwelling in such or such a place, near such or such a river, have desired of my own free will, without any coaction, and have divorced dismissed and cast out thee, thee I say, thee my wife N. of the country N. the daughter of Rabbi N. dwelling in such or such a country, and dwelling now in such or such a place, scituate near such or such a river, which hast been my wife heretofore, but now I do divorce thee, dismiss thee, and cast thee out, that thou mayst be free, and have the rule of thy self, and to depart, and to marry with any other man whom thou wilt, and let no man be refused by thee for me from this day forward for ever. Thus be thou lawful for any man, and this shall be to thee from me, a bill of separation, a bill of divorce, and a letter of dismission, according to the law of Moses and Israel.
N. the son of N. witness.
N. the son of N. witness.
[686] ספר כריתות Græce βιβλίον ἀποστασίου.
[687] Maimon. de divort. c. 1. sect. 5.
[688] Hæc forma reperitur apud Mosem Kotsensem. fol. 133. Aliud exemplar ibidem habetur. It. in Mose Egyptio. part. 2. fol. 59. unde desumpta est hæc testium subscriptio quam opposuimus.