Ibid., fol. 34, col. 2.
The Rabbis teach that if a man live with a wife ten years without issue he should divorce her and give her the prescribed marriage portion, as he may not be deemed worthy to be built up by her (that is, to have children by her).
Ibid., fol. 64, col. 2.
As a set-off we append here a romantic story paraphrased from the Midrash Shir Hashirim. A certain Israelite of Sidon, having lived many years with his wife without being blessed with offspring, made up his mind to give her a bill of divorcement. They went accordingly together to Rabbi Shimon ben Yochai, that legal effect might be given to the act of separation. Upon presenting themselves before him, the Rabbi addressed them in these fatherly accents:—"My children," said he, "your divorce must not take place in pettishness or anger, lest people should surmise something guilty or disgraceful as the motive for the action. Let your parting, therefore, be like your meeting, friendly and cheerful. Go home, make a feast, and invite your friends to share it with you; and then to-morrow return and I will ratify the divorce you seek for." Acting upon this advice, they went home, got ready a feast, invited their friends, and made merry together. "My dear," said the husband at length to his wife, "we have lived for many a long year lovingly together, and now that we are about to be separated, it is not because there is any ill-will between us, but simply because we are not blessed with a family. In proof that my love is unchanged, and that I wish thee all good, I give thee leave to choose whatever thou likest best in the house and carry it away with thee." The wife with true womanly wit promptly replied, "Well and good, my dear!" The evening thereafter glided pleasantly by, the wine-cup went round freely and without stint, and all passed off well, till first the guests one by one, and then the master of the house himself, fell asleep, and lay buried in unconsciousness. The lady, who had planned this result, and only waited its denouement, immediately summoned her confidential handmaids and had her lord and master gently borne away as he was to the house of her father. On the following morning, as the stupor wore off, he awoke, rubbing his eyes with astonishment. "Where am I?" he cried. "Be easy, husband dear," responded the wife in his presence. "I have only done as thou allowedst me. Dost thou remember permitting me last night, in the hearing of our guests, to take away from our house whatever best pleased me? There was nothing there I cared for so much as thyself; thou art all in all to me, so I brought thee with me here. Where I am there shalt thou be; let nothing but death part us." The two thereupon went back to Rabbi Shimon as appointed, and reported their change of purpose, and that they had made up their minds to remain united. So the Rabbi prayed for them to the Lord, who couples and setteth the single in families. He then spoke his blessing over the wife, who became thenceforth as a fruitful vine, and honored her husband with children and children's children.
A parallel to this, illustrative of wifely devotion, is recorded in the early history of Germany. In the year 1141, during the civil war in Germany between the Guelphs and the Ghibellines, it happened that the Emperor Conrad besieged the Guelph Count of Bavaria in the Castle of Weinsberg. After a long and obstinate defense the garrison was obliged at length to surrender, when the Emperor, annoyed that they had held out so long and defied him, vowed that he would destroy the place with fire and put all to the sword except the women, whom he gallantly promised to let go free and pass out unmolested. The Guelph Countess, when she heard of this, begged as a further favor that the women might be allowed to bear forth as much of their valuables as they could severally manage to carry. The Emperor having pledged his word and honor that he would grant this request, on the morrow at daybreak, as the castle gates opened, he saw to his amazement the women file out one by one, every married woman carrying her husband with her young ones upon her back, and the others each the friend or relation nearest and dearest to her. At sight of this, the Emperor was tenderly moved, and could not help according to the action the homage of his admiration. The result was that not only was life and liberty extended to the Guelphs, but the place itself was spared and restored in perpetuity to its heroic defenders. The Count and his Countess were henceforth treated by the Emperor with honor and affection, and the town itself was for long after popularly known by the name of Weihertreue, i.e., the abode of womanly fidelity.
Benedictory condolences are recited by ten men, not reckoning the mourners; but nuptial blessings are recited by ten men, including the bridegroom.
Kethuboth, fol. 8. col. 2.
The Mishnic Rabbis have ordained that ten cups of wine be drunk in the house by the funeral party; three before supper, to whet the appetite; three during supper, to aid digestion; and four after the meal, at the recitation of the four benedictions. Afterward four complimentary cups were added, one in honor of the precentors, one in honor of the municipal authorities, another in remembrance of the Temple, and the fourth in the memory of Rabbon Gamliel. Drunkenness so often ensued on these occasions that the number had to be curtailed to the original ten cups. The toast to the memory of Rabbon Gamliel was to commemorate his endeavors to reduce the extravagant expenses at burials, and the consequent abandonment of the dead by poor relations. He left orders that his own remains should be buried in a linen shroud, and since then, says Rav Pappa, corpses are buried in canvas shrouds about a zouz in value.
Ibid., fol. 8, col. 2.
At the age of ten years a child should begin to study the Mishna.