Is There a Scripture That Says Rebecca Never Again Saw Jacob
Bible: Child Wedlock in Ancient Israelite times – Paedophilia?
In Biblical times people were married at a very immature historic period. Girls were normally betrothed earlier they reached puberty – majority of the time the marriage would take consummated when the daughter reached puberty, and that was usually between the ages of 8, 9 or older,(Note: when a girl reached puberty prior to the 20th century, she was considered to be an adult in most cultures/societies). In this article I will mostly quote Scholarly sources to bear witness that marriage in ancient Israelite times took place at a very young age, sometimes the girls who were married off were pre-pubescent. There was no law against a pre-pubescent girl being married off. Actually as you will read further, you volition come up to realise that the Mishnah gave approval for a Man to take intercourse to a matrimonial girl, any-time after the age of three years old.
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Isaac'due south wife was Rebecca, mother of Jacob, and Esua. Co-ordinate to calculations made by Rabbi Solomon Itzhaki (A.K.A. Rashi a well-known respected Jewish Scholar), Rebecca was three years old when she married Isaac.
1. Rashi'due south commentary on Genesis 25:20 says:
twoscore years old: For when Abraham came from Mount Moriah, he was informed that Rebecca had been born. Isaac was then thirty-seven years old, for at that time Sarah died, and from the time that Isaac was born until the "Binding" [of Isaac], when Sarah died, were thirty-7 years, for she was ninety years old when Isaac was built-in, and one hundred and twenty-seven when she died, as information technology is stated (above 23:ane): "The life of Sarah was [a hundred and twenty-seven years."] This makes Isaac thirty-7 years onetime, and at that time, Rebecca was born. He waited for her until she would be fit for marital relations-3 years-and so married her.— [From Gen. Rabbah 57:1
[Retrieved it from this website: http://www.chabad.org/library/bible_cdo/aid/8220/showrashi/true ]
2. Also Johann Buxtorf cites Rashi that Rebecca was three years old when she married Isaac.
"Rabbi Solomon in his comment on Genesis, says that Rebecca, when she was married to Isaac, was just iii Years of Age. His words run thus, 'When Abraham was come up from Mount Moria, he received the joyful News of Rebecca. Isaac was at that Time Thirty seven years old; and so did Sarah die. The time, from birth of Isaac to the decease of Sarah, was Thirty seven Years, And Sarah was Ninety Years onetime when Isaac was built-in; and Ane Hundred and Twenty Vii Years former when she died: Equally it is said in Gen 23:1 . Sarah was 1 hundred and twenty-seven years old. Behold, the Age of Isaac was Xxx Seven Years, at the Fourth dimension of the Birth of Rebecca. And when he had waited for her three Years, till she was fit for marriage, he took her to wife."
According to this Account, Rebecca was a very notable Girl at three years of age. But that a girl of three Years sometime is fit for union, is maintained very plainly in the Jewish writings; particularly, in Emek Hamelech, in the following passage, 'our blessed sags, of blessed memory, say, that a female person is not fit for marriage, 'till she is arrived at the Age of iii years and one mean solar day.' The Talmud supports these Sages here, in the part entitled Avoda Sara. And the Sanhedrin says, A daughter, who is of the age of three years and one twenty-four hours, is, past being bedded with a Man, lawfully married." [i]
Earlier going any farther, one of the objections raised by some Jewish and most Christian Apologist is that they say, "how can a three yr former fetch water out of a well?" They further say, "a girl of that historic period could not do that she must be a lot older than three." These statements do not disapprove annihilation. The way they make information technology seem, as if it is impossible for a girl to pull 1, 2 letters of h2o. Any 3 former daughter could pull 1, 2 messages of water out of a well.
iii. In addition to what we accept already brought along on Isaac's marriage to Rebecca, The Zohar, which is Translated/Commentary by Daniel Chanan Matt also makes mention that Isaac married Rebecca when she was iii years former.
51. "She was iii years old when he embraced her the youngest legal historic period a female tin exist-married. See M Niddah 5:iv; Seder Olam Rabbah 1; Soferim, add. 1:4 Rashi on Genesis 25:20 Tosafot, Yevamot 61b, s.v. ve-khen; sekhe; Tov, Genesis 24:14.
Rebekah's iii years stand for to the 3 colors of the rainbow.
52. He engendered at 60, generating fittingly… run across Genesis 25:26. When Isaac fathered Jacob he was sixty years onetime, symbolizing the full sextet of sefirot from hesed through Yesod, thereby ensuring that Jacob would be consummate. [2]
Every bit you take read it is quite articulate, a fact that Rebecca married Isaac when she was three years onetime. Furthermore, we accept more evidence from Judaic Holy Book 'Mishnah', it gives more weight to the above references that girls as young as three years old were allowed to be betrothed past intercourse at the age of three. Although in Aboriginal Hebrew marriages girls were recommend to be married at the age of 12, in that location are laws in the Mishnah that give approval that once matrimonial you can have sexual intercourse any-time after the age of three years old.
four. Jacob Neusner is an American academic scholar of Judaism. In the Book: 'The Comparative Hermeneutics of Rabbinic Judaism: Seder Tohorot. Tohorot through Uqsin.' The Jewish oral Torah i.e. Mishnah states,
M. 5:iv A daughter three years and one day old is matrimonial past intercourse. And if a Levir has had intercourse with her, he has acquired her. And they are laible on her account because of the law [Prohibiting intercourse with] a married woman. And she imparts uncleanness to him who has intercourse with her [when she is menstruating] to convey uncleanness to the lower as to the upper layer. [If] she was married to a priest, she eats boost offering. [If] i of those who are unfit [for matrimony] has intercourse with her, he has rendered her unfit to marry into priesthood. [If] ane of all those who are forbidden in the Torah to have intercourse with her, he is put to expiry on her account, merely she is complimentary of responsibility. [three]
v. A Commentary on the above verse, in the Book: 'A history of the Mishnaic Law of Purities. xv. Niddah. by Jacob Neusner, it says:
M. 5:4-5 bring us to the next phase in the matter of the legal status of children, female and male. The girl three years and one day former is deemed capable of sexual relations, which accounts for A, B, and C. D. Presumably should not apply to One thousand. five:3-a; if the girl is unclean as a menstruant simply is incapable of sexual relations, one who has (or attempts) relations with her is non made unclean every bit is one who has had sexual relations with a menstruant. E merely goes over familiar footing; since the girl tin be acquired as a wife, she also may eat heave-offering. F. Follows, and Thou. Repeats what is already obvious. But H limits the thing. The daughter is non held responsible in a affair of forbidden sexual relations. I is a pocket-sized gloss. If the girl is less than three years and i solar day erstwhile, we do not regard the sexual human relationship equally of legal consequence. The theory is that the tokens of Virginity are restored earlier that time only not afterword. [4]
half dozen. The Anglican Priest Herbert Danby in the Book: 'The Mishnah: Translated from the Hebrew with Introduction and Brief Explanatory notes.' Information technology says that a girl of three years old and one twenty-four hours could be matrimonial past the brother'south hubby and he can accept intercourse with her.
"A girl three years onetime and ane day may be matrimonial past intercourse; her deceased childless husband'due south brother tin acquire her by intercourse; and by connection with her a human being tin be culpable by virtue of the Law of a married woman; and him that has connexion with her [while she is a menstruant] she renders unclean so that he conveys uncleanness to what is beneath him in like degree every bit [he that has a flux conveys uncleanness] to what lies above him' if she married to a priest she may eat of Boost-offering; if one that is ineligible has connexion with her he renders her ineligible for matrimony with a priest; if any of the forbidden degrees prescribed in the Law had connectedness with her they are put to death on her business relationship, but she is non culpable. If she is younger than this, it is as one that puts a finger in the eye." [5]
seven. Edward Hendrie also echoes the aforementioned statements made previously
"Orthodox Judaism has a very permissive attitude towards sexual deviance. For example:Sanhedrin 55b: It is permitted to have sexual intercourse with a girl iii years and 1 day former. Run across as well Yebamoth 57b, 60b; Abodah Zarah 37a.
Kethoboth 11b: When a grown-upwardly homo has intercourse with a little daughter it is zip, for when the girl is less than three years erstwhile it is as if one puts the finger into the eye, tears come to the heart again and again, so does virginity come back to the little girl under 3 years." [six]
8. Professor Joshua A. Fogel in his book: 'Reading Tractate Avodah Zarah of the Babylonian Talmud.' He says the: 'tumah of a zav' is when it happens that is when a boy is gear up to cohabit. The Hebrew word 'zav' ways, In Torah terminology, the Hebrew word zav (lit. "menses") is a country of ritual impurity arising from aberrant seminal discharge from the male sexual organ" (see Wikipedia.com). Here is what is said,
"The orevious daf concluded with R. Yehudah ha-Nasi accepting the view of R. Chiyya that an idolater conveys the tumah of a zav from the ix years and i day (non just one day). When asked well-nigh this age, he replies that this is the historic period at which he is able to cohabit and thus convey the tumah of a zav. If nine seems on the young side, it'due south iii for girls. In other tractates of the Talmud, these ages, specially for a daughter, become extremely relevant, such every bit in determining what constitutes rape or marriage by cohabitation; I mentioned in here merely because how shockingly immature it seems to my (and probably most) 21st century eyes. Information technology is Ravina who argues for age of 3 for girls, rather than from birth which was put forth past Rav Nachman bar Yitzchack on the previous daf. Ravina contribution is to lucifer age cohabitation with historic period of zav (or niddah) tumah capacity." [7]
nine. Robin Grille
"Amidst the aboriginal Hebrews, betrothal past sexual intercourse was permitted with girls anile three years and 24-hour interval, and marriages for girls was actually recommended at 12 years of historic period. The Biblical adult female and child were belongings, not persons. For the right to marry a pre-pubescent daughter, one merely had to pay an agreed sum to her father. In Republic of india, kid marriage was condemned by police force until 1929, although around 80 per cent of the population was still practicing it." [eight]
ten. Mary De Young
"The possession of Children past their parents was also given religious sanction in the teachings of both the Talmud and the Bible. Blitz (1880) states that the Talmud teaches that a girl of 'iii years and one day' could exist matrimonial through an act of sexual intercourse." [9]
11. Professor Geza Vermes who is well-known and a respected scholar comments that Pre-pubescent girls were allowed to be married.
"…the Greek parthenos could too mean that the girl was young and/or unmarried. In fact, in the Septuagint translation of the Former Attestation parthenos was used to render three distinct Hebrew words, 'Virgin', 'girl' and 'young adult female'. Already Rabbis in the Tannaitic era (first to second century ad) subscribed to further nuances, and at that place is no reason to recall that all these were invented past them. Even the word betulah, which unremarkably ways virgo intact, when used by them could carry the laternal sense of actual immaturity with the consequential disability to conceive. In Rabbinic terminology this type of virginity in a woman ceased with the physical onset of puberty. The Mishnah, the oldest of the rabbinic codes, defines a virgin as a female who 'has never seen blood even though she is married' (mNiddah 1:4). The Tosefta, another early Jewish code of law, claims in the name of Rabbi Eliezer ben Hyrcanus (tardily showtime century advert) that such a adult female would proceed to count every bit a virgin even subsequently she had conceived and borne children without prior menstruation (tNiddah 1:6)! To understand these statements, we must remember that in the InterTestamental and early rabbinic age, pre-puberty union was generally permitted . In fact rabbis seriously debated whether bloodstains constitute subsequently the wedding night in nuptial bed of a minor, i.due east. a 'virgin in respect of menstruation', marked her first period or the consummation of the marriage." [10]
12. Reverend Kathryn J. Riss likewise makes mention that in first century parents married off their daughters who were pre-pubescent to much older men. What is interesting is she does not mention in one case that Rabbis or anyone college up in say-so speaking against such marriages.
"The longest New Testament passage on union is plant, non in Ephesians, but in 1 Corinthians chapter 7. In stark dissimilarity to the legal positions and social expectations of the kickoff century, here the rights and responsibilities of human and woman are upheld as equal. Although marriages were bundled past parents, who ofttimes espoused their pre-pubescent daughters to much OLDER MEN…" [11]
13. Theological Dictionary of the Old Testament, by G. Johannes Botterweck, Helmer Ringgren and Heinz-Josef Fabry it states,
"One might counter that the expression mohar habbetulot (Ex. 22:16[17]) refers rather to the pretium virginitatis. In this case, the mohar would be bounty to the daughter for the loss of her virginity. This explanation, however, is unacceptable, since it proceeds on the assumption that the term betula ways 'virgin.' This may doubtlessly be the case in many passages, but in joel one:8, betula thus refers to a married woman who had been 'possessed' by her hubby (ba'al); betula thus refers to a marriageable girl who was physically able to cope with a man, 'taking her into his possession.' Hither the term betula says zip about her virginity. Ex.22:16 (17) (kesep yisqol kemohar hab betulot) can thus be translated 'he shall weigh out as much silver every bit is required for marriageable girls.' In this context we should betoken out that aboriginal Hebrew custom did not associate marriageability with puberty. In contrast to the marriageable girl (betula), the…. Alma refers to a girl in puberty capable of conception. Girls could in fact already be given marriage long before bodily physical maturity, perhaps even as young as five years quondam (cf. Lev. 27:v), and it did happen that marriages were already consummated with prepubescent girls. [12]
14. Zeʼev Wîlhelm Falq
"A more common practice was the marrying off of small daughters by their fathers. For instance King Agrippa(south) (41-44 C.E.), left three daughters: 'of these, one, Berenice, who was sixteen years old, was married to Herod, her begetter's Brother, and ii were unmarried, namely Mariamne and Drusilla, aged respectively ten and six years. They had been promised past their fathers in spousal relationship, Marriamne to Julius Archelaus, son of Helkias, and Drusilla to Epiphanes, the son of Antiochus, King of Commagene' (Josephus, Xix Antiquites, nine. 1. 354). In such cases, marriage and consummation would exist postponed until the Bride REACHED PUBERTY: information technology was held proper to marry off a pocket-sized daughter with her consent and not confronting her will. However, these rules were not merely applicable to a minor daughter given in union by her father, since his correct to do and so is expressly mentioned in the Torah (Exodus XXI vii; Deuteronomy XXII 16)." [13]
15. T. J. Wray
"In the Hebrew Bible and New Testament, marriage is considered the natural state for men and women, and although there are certainly instances where Jewish men (and rarely, Jewish women) are not married, this is the exception rather than norm. Almost women marry quite young, normally before long after the onset of menstruation, which of course, heralds fertility. Men typically marry subsequently (in their twenties, or even thirties) and this most men are older than their wives." [14]
xvi. Harry L. Tabony
"BC. The good book of Genesis says that after a few generations Abraham'southward progeny had grown to sizeable numbers. That is understandable, considering the exercise of multiple wives and marriage just after puberty for girls. Abraham's many sons could father thousands of children, considering aplenty girls available from the natives of Canaan." [15]
17. Encyclopedia of the Jewish Diaspora: Origins, Experiences, and Culture, Professor Mark Avrum Ehrlich writes:
"Girls were often married to their uncles on their father's side, or to their cousins, in club to secure the family's capital and in the hope that their kin would take practiced care of them. Pocket-size girls were matrimonial by their fathers (by Kidushin, a legally binding commitment) fifty-fifty earlier they came of historic period, and usually began living with their husbands-occasionally much older than them- at the age of puberty." [16]
18. Respected Rabbi Isaac Klein in his volume: 'A Guide to Jewish Religious Exercise', says that Kid marriages were common and that 'historic period was not the gene' when someone had to become married. And so in other words no affair what the historic period of the girl, in one case the parents gave the go ahead, the girl had to choose the husband, she had no choice in the matter.
"Kid marriages were very common in aboriginal days. Since marriages were arranged by parents and the consent of parties was non necessary, AGE WAS Not THE FACTOR in coming to an agreement. The concrete factor related only to the consummation of the marriage. Hence, there was unremarkably a waiting flow betwixt the agreement and the consummation. It is logical to assume that when a male child and a girl reached the age of puberty, and the sex urge demanded satisfaction, aboriginal society deemed marriage to be the answer. In time, other elements became factor in matrimony: climate, social conditions, economical conditions, and even political weather condition." [17]
19. Old Testament Scholar Gordon Wenham
"In reality social custom and pressures profoundly concise the sexual freedom of men in the Bible times. Offset, marriages were customarily bundled by parents, as soon as children passed puberty. This meant that there were few unattached girls: virtually females of marriageable age were either married or betrothed…." [18]
20. David M. Carr Professor of Old Testament
"…ancient Israelite women did have to bargain with a constant stream of pregnancies, from when they reached puberty in their teens until they died in their twenties or thirties." [19]
21. Dr. Richard H. Lowery
"A typical developed Israelite male had a life expectancy of xl years. Infant mortality rates were high, perhaps equally high as fifty per centum. So women typically had two pregnancies for every 1 child who reached historic period five. Since the economical survival of the household depended on the production of able-bodied children, women married immediately after puberty and were pregnant or nursing for a relatively large portion of their life." [twenty]
22. Saba Soomekh
"In the early twentieth-century, Iranian Jewish women married at a very young age, either when they reached puberty or by their fifteenth year or sixteenth birthday. Similarly, Jewish women living in Ottoman Great socialist people's libyan arab jamahiriya were married once a daughter reached puberty and under Italian dominion, 'women married when they reached their fifteenth or sixteenth birthday, but at times, the brides were much younger." [21]
23. Steven M. Lowenstein Professor of Jewish History
"The adjacent peachy life cycle event in Jewish life later the bar Mirzvah is marriage. In nigh traditional societies (Jewish and Not-Jewish), marriages were bundled betwixt families, with just the most perfunctory consultation with the couple to-be, and often involved circuitous financial arrangements such as dowries and trousseaus. In the middle ages the age at union seems to have been effectually puberty throughout the Jewish world. …" [22]
24. Ruth Lamdan
"The numerous references to kid marriage in the 16th- century Responsa literature and other sources, shows that child marriage was then common, it was virtually the norm. In this context, it is important to call back that in halakha, the term 'minor' refers to a girl under twelve years and a twenty-four hours. A girl aged twelve and a half was already considered an adult in all respects." [23]
25. Philip J. King
"A few anecdotal incidents, and a wealth of later documentation, suggests that women married young, while still in their teens, sometimes early teens, in fact; men waited until well into their twenties or even early on thirties earlier marrying." [24]
26. Ken Blady
"Persian Jews married off their children very early: boys at ten or twelve, and girls at the very tender historic period of half dozen or 7. Some girls were mothers past age twelve or 13. Polygamy was practiced but past men who could afford more than ane married woman. Information technology was common for a prepubescent girl to marry a human who was sometime enough to exist her grandad." [25]
27. Professor Harvey E. Goldberg
"Habbani Jewish 'women' were virtually always prepubescent at their get-go marriage. Their showtime husbands were oftentimes in their late teens. Normally, there was neither helpmate price nor dowry, merely a groom was expected to provide wedding jewelry and 7 goats for the wedding festivities. The jewelry became a adult female's property. Occasionally, the benedict was far older than the bride." [26]
28. Jonathan B. Krasner says that betrothal took place at the age of viii or nine, now keep in mind earlier nosotros provided evidences that one time a daughter was betrothed the hubby can engage with her sexually:
"Betrothal, or engagement, generally occurred at the age eight or nine. Jewish girls typically married at age eleven or twelve and boys at near 13 or fourteen. (In Frg and France, Christian girls typically married at twelve or thirteen, and boys were usually in their belatedly teens or twenties.)… (Wedlock in Ashkenazic)." [27]
I believe who ever reads this article will agree that Judaism in past practised and allowed pre-pubescent marriages. Also, Isaac's wedlock to Rebecca, all the prove shown is in agreement that Isaac married Rebecca when she was iii years quondam. Whatever some Christian/Jews (modernistic) may say about Rebecca being older because she fetched water out of a well, they have no proof that a daughter of three cannot fetch i – 2 litters of water out of a well. I also gave many references that the Mishnah gave approval for girls to be betrothed by intercourse at the age of 3
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References:
[one]Johann Buxtorf, Johann Andreas Eisenmenger, John Peter Stehelin
Rabinical literature: or, The traditions of the Jews, independent in their Talmud and other mystical writings. Likewise the opinions of that people apropos Messiah, and the time and fashion of his appearing; with an appendix comprizing Buxtorf's account of the religious customs and ceremonies of that nation; too, A preliminary enquiry into the origin, progress, authority, and usefulness of these traditions; wherein the sense of the strange allegories in the Talmud and Jewish authors is explained. [ Publisher: London J. Robinson, 1748] Volume i page 33 – 34
[2] The Zohar: Pritzker Edition. Volume two, (2003) page 264 [The Zohar 1:136b] Translation and Commentary by Daniel Chanan Matt
[3] The Comparative Hermeneutics of Rabbinic Judaism: Seder Tohorot. Tohorot through Uqsin By Jacob Neusner Volume half-dozen [Copyright 2000] page 152
[four] A history of the Mishnaic Police of Purities. 15. Niddah . Commentary edited by Jacob Neusner folio 83
[5] The Mishnah: Translated from the Hebrew with Introduction and Cursory Explanatory notes Herbert Danby folio 750
[6] Solving the Mystery of Babylon the Cracking Past Edward Hendrie
[7] Reading Tractate Avodah Zarah of the Babylonian Talmud By Professor Joshua A. Fogel page 84
[8]Parenting for a Peaceful Earth By Robin Grille
[nine]Mary De Young The sexual victimization of children page 103
[x] The Changing Faces of Jesus By Geza Vermes
[11] Journey'southward Stop: Removing Biblical Barriers Betwixt Women and Their Destiny Past Reverend Kathryn J. Riss, THM page 164
[12] Theological Lexicon of the Old Testament, Volume 8 edited by Thousand. Johannes Botterweck, Helmer Ringgren, Heinz-Josef Fabry [1997] folio 144 – 145
[13] Introduction to Jewish law of the second Republic. ii (1978) By Zeʼev Wîlhelm Falq function 2 folio 278
[xiv] What the Bible Actually Tells Us: The Essential Guide to Biblical Literacy By T. J. Wray folio 146 chapter 7
[15] Christianity's Source: It All Came from Ancient Arab republic of egypt Past Harry 50. Tabony
[16] Encyclopedia of the Jewish Diaspora: Origins, Experiences, and Culture, Book 1 By Marking Avrum Ehrlich page 258
[17] A Guide to Jewish Religious Practice By Isaac Klein page 396
[18] Story as Torah: Reading the Old Attestation Ethically By Gordon Wenham page 84
[19] The Erotic Discussion: Sexuality, Spirituality, and the Bible By David M. Carr Professor of Old Testament Spousal relationship Theological Seminary In New York folio 43
[twenty]Sabbath and Jubilee (Understanding Biblical Themes) By Richard H. Lowery page 8
[21] Saba Soomekh Between Religion and Culture: Three Generations of Iranian Jewish Women from the Shahs to Los Angeles Page 65
[22] The Jewish Cultural Tapestry : International Jewish Folk Traditions By Steven M. Lowenstein, Professor of Jewish History, University of Judaism page 108
[23] A Dissever People: Jewish Women in Palestine, Syria, and Egypt in the sixteenth Century By Rûth Lamdān page 47
[24] Life in Biblical Israel By Philip J. King, Lawrence E. Phase page 37
[25] Jewish Communities in Exotic Places By Ken Blady Page 69
[26] Sephardi and Center Eastern Jewries: History and Culture in the Mod Era edited by Harvey E. Goldberg folio 267
[27] The History of the Jewish People: A Story of Tradition And Change By Jonathan B. Krasner, Jonathan D. Sarnapage volume 1 page 83
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