Casamento
O casamento é aliança sagrada instituída por Deus. Ele une marido e mulher em uma só carne — pacto de amor, fidelidade e companheirismo que reflete o amor de Cristo pela Igreja.
Fundamento divino
Não é bom que o homem esteja só. Deus criou o casamento como aliança de companheirismo, amor e fecundidade.
And Hashem Elohim said, It is not tov that the adam should be alone; I will make him an ezer (a helper) suitable for him.
And Hashem Elohim caused a tardemah (deep sleep) to fall upon the adam, and he slept; and He took from one of his tzalelot (sides, ribs), and closed up the basar in the place thereof; And the tzela (rib), which Hashem Elohim had taken from the adam, made He an isha, and brought her unto the adam. And the adam said,
This is now etzem of my etzem,
and basar of my basar;
she shall be called Isha,
because she was taken out of Ish.
Therefore shall an ish leave his av and his em, and shall cleave unto his isha: and they shall be basar echad.
Therefore shall an ish leave his av and his em, and shall cleave unto his isha: and they shall be basar echad. And they were both arummim (naked ones), the adam and his isha, and were not ashamed.
Therefore shall an ish leave his av and his em, and shall cleave unto his isha: and they shall be basar echad.
And the tzela (rib), which Hashem Elohim had taken from the adam, made He an isha, and brought her unto the adam. And the adam said,
This is now etzem of my etzem,
and basar of my basar;
she shall be called Isha,
because she was taken out of Ish.
Therefore shall an ish leave his av and his em, and shall cleave unto his isha: and they shall be basar echad.
And G-d said, Let Us make man in Our tzelem, after Our demut: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon ha’aretz (the earth).
So G-d created humankind in His own tzelem,
in the tzelem Elohim (image of G-d) created He him;
zachar (male) and nekevah (female) created He them.
And G-d blessed them, and G-d said unto them, Be fruitful, and multiply, and fill the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
And HaAdam knew Chavah (Eve) his isha; and she conceived, and bore Kayin (Cain), and said, Kaniti (I have acquired) ish with Hashem.
And Adam knew his isha again; and she bore a ben, and called shmo Shet; for Elohim, said she, hath appointed me another zera in place of Hevel, whom Kayin killed.
Fidelidade conjugal
O que Deus ajuntou não separe o homem. O casamento deve ser honrado e o leito matrimonial preservado sem impureza.
So they are no longer shnayim (two) but basar echad (one flesh). Therefore, whatever Hashem joined together, let no man divide asunder.
But Rebbe, Melech HaMoshiach said in reply, Have you not read that HaBoreh (The Creator, Yotzer) bereshis (in the beginning) created them zachar (male) and nekevah (female)? And he said, AL KEN, YAAZAV ISH ES AVIV V’ES IMMO V’DAVAK B’ISHTO V’HAYU L’VASAR ECHAD (a man will leave his father and his mother and will be joined to his isha (wife), and the two will be one flesh). So they are no longer shnayim (two) but basar echad (one flesh). Therefore, whatever Hashem joined together, let no man divide asunder.
And he said, AL KEN, YAAZAV ISH ES AVIV V’ES IMMO V’DAVAK B’ISHTO V’HAYU L’VASAR ECHAD (a man will leave his father and his mother and will be joined to his isha (wife), and the two will be one flesh). So they are no longer shnayim (two) but basar echad (one flesh). Therefore, whatever Hashem joined together, let no man divide asunder.
It was also said, Whoever divorces his wife, let him give to her a "get," a SEFER KERITUT (bill of divorce). But I say to you that everyone divorcing his wife, except for the DVAR (indecent thing) of zenut (fornication), makes her become a noefet (adulteress), and whoever marries a gerusha (divorcee) commits niuf (adultery).
You have heard that it was said, LO TINAF (Do not commit adultery). But I say to you that everyone looking upon a woman with taavah (lust) for her has already committed niuf (adultery) with her in his heart.
And they said, Moshe Rabbeinu made it mutar (permissible) for a man to write SEFER KERITUT (a get, bill of divorcement) and to send her away (dismiss her, divorce her). But Rebbe, Melech HaMoshiach said to them, Because of the hardness of your levavot, he wrote you this mitzvah. But in the beginning of the Beriah (Creation) ZACHAR UNEKEVAH BARA OTAM ([Hashem] made them male and female). AL KEN YAAZAV ISH ES AVIV V’ES IMMO V’DAVAK BISHTO (Because of this, a man will leave his father and his mother and he will be joined to his isha [wife]), V’HAYU L’VASAR ECHAD, (and the two will be one flesh). For this reason, they are no longer Shnayim but Basar Echad. Therefore, what Hashem has joined together, let no ben Adam separate.
And if she gets a get (divorce) from her baal (husband) and marries another, she commits niuf (adultery).
Let the marriage Chuppah have respect in the eyes of all, and let the marriage bed be undefiled, for those guilty of gilui arayot (sexual immorality) and no’afim (adulterers), Hashem will judge.
Let the marriage Chuppah have respect in the eyes of all, and let the marriage bed be undefiled, for those guilty of gilui arayot (sexual immorality) and no’afim (adulterers), Hashem will judge.
Let the marriage Chuppah have respect in the eyes of all, and let the marriage bed be undefiled, for those guilty of gilui arayot (sexual immorality) and no’afim (adulterers), Hashem will judge.
Amor como Cristo
Maridos, amai vossas mulheres como Cristo amou a igreja. O amor conjugal reflete o evangelho em ação.
Ba’alim, have ahavah for your nashim, as also Rebbe, Melech HaMoshiach has ahavah for the Brit Chadasha Kehillah and gave Himself up on behalf of her, That He might bring her to kedushah, having given her tohorah (purification) by the tevilah of the mikveh mayim of the Dvar Hashem,
Ba’alim, have ahavah for your nashim, as also Rebbe, Melech HaMoshiach has ahavah for the Brit Chadasha Kehillah and gave Himself up on behalf of her, That He might bring her to kedushah, having given her tohorah (purification) by the tevilah of the mikveh mayim of the Dvar Hashem, That he [as a Choson] might present to Himself [as His Kallah] the Brit Chadasha Kehillah in all her kavod TAMIM SHIR HASHIRIM (unblemished) and without wrinkle or any such things, but that she may be kedoshah and without blemish.
Ba’alim, have ahavah for your nashim, as also Rebbe, Melech HaMoshiach has ahavah for the Brit Chadasha Kehillah and gave Himself up on behalf of her, That He might bring her to kedushah, having given her tohorah (purification) by the tevilah of the mikveh mayim of the Dvar Hashem, That he [as a Choson] might present to Himself [as His Kallah] the Brit Chadasha Kehillah in all her kavod TAMIM SHIR HASHIRIM (unblemished) and without wrinkle or any such things, but that she may be kedoshah and without blemish. So also the ba’alim ought to show ahavah for their own nashim as their own gufim; the one with ahavah for his own isha has ahavah for himself, For no one ever had sin’as chinom for his own basar but nourishes and cherishes it, just as Rebbe, Melech HaMoshiach also does the Brit Chadasha Kehillah, Because we are evarim of HaGuf HaMoshiach.
So also the ba’alim ought to show ahavah for their own nashim as their own gufim; the one with ahavah for his own isha has ahavah for himself,
So also the ba’alim ought to show ahavah for their own nashim as their own gufim; the one with ahavah for his own isha has ahavah for himself, For no one ever had sin’as chinom for his own basar but nourishes and cherishes it, just as Rebbe, Melech HaMoshiach also does the Brit Chadasha Kehillah, Because we are evarim of HaGuf HaMoshiach.
Nashim (wives), make yourselves accountable to your ba’alim (husbands) as to Adoneinu, Because a ba’al (husband) is rosh of the isha as also Moshiach is rosh of the Brit Chadasha Kehillah, being Himself the Go’el (Savior) of HaGuf (the Body of Moshiach). But as the Brit Chadasha Kehillah is accountable to Moshiach, so also the nashim should be to their ba’alim in everything.
Nashim (wives), make yourselves accountable to your ba’alim (husbands) as to Adoneinu, Because a ba’al (husband) is rosh of the isha as also Moshiach is rosh of the Brit Chadasha Kehillah, being Himself the Go’el (Savior) of HaGuf (the Body of Moshiach).
Nashim (wives), make yourselves accountable to your ba’alim (husbands) as to Adoneinu, Because a ba’al (husband) is rosh of the isha as also Moshiach is rosh of the Brit Chadasha Kehillah, being Himself the Go’el (Savior) of HaGuf (the Body of Moshiach). But as the Brit Chadasha Kehillah is accountable to Moshiach, so also the nashim should be to their ba’alim in everything.
Ba’alim, have ahavah for your nashim, as also Rebbe, Melech HaMoshiach has ahavah for the Brit Chadasha Kehillah and gave Himself up on behalf of her, That He might bring her to kedushah, having given her tohorah (purification) by the tevilah of the mikveh mayim of the Dvar Hashem, That he [as a Choson] might present to Himself [as His Kallah] the Brit Chadasha Kehillah in all her kavod TAMIM SHIR HASHIRIM (unblemished) and without wrinkle or any such things, but that she may be kedoshah and without blemish. So also the ba’alim ought to show ahavah for their own nashim as their own gufim; the one with ahavah for his own isha has ahavah for himself, For no one ever had sin’as chinom for his own basar but nourishes and cherishes it, just as Rebbe, Melech HaMoshiach also does the Brit Chadasha Kehillah, Because we are evarim of HaGuf HaMoshiach. AL KEN YAAZAV ISH ES AVIV V’ES IMMO V’DAVAK B’ISHTO V’HAYU L’VASAR ECHAD (Because of this a man will leave his father and his mother, and will be joined to the wife of him, and the two will be one basar). This is a sod hagadol, but I am referring to Rebbe, Melech HaMoshiach and the Brit Chadasha Kehillah. Each of you, however, should show ahavah for his isha as himself, and an isha should reverence her ba’al (husband).
AL KEN YAAZAV ISH ES AVIV V’ES IMMO V’DAVAK B’ISHTO V’HAYU L’VASAR ECHAD (Because of this a man will leave his father and his mother, and will be joined to the wife of him, and the two will be one basar).
Each of you, however, should show ahavah for his isha as himself, and an isha should reverence her ba’al (husband).
Each of you, however, should show ahavah for his isha as himself, and an isha should reverence her ba’al (husband).
But do not let zenut (fornication) or anything of tumah (uncleanness) or chamdanut (covetousness) even be named among you, as is proper for Kedoshim.
Submissão e respeito
Mulheres, sujeitem-se aos próprios maridos. Maridos, convivam com as esposas com conhecimento e honra.
Nashim (wives), make yourselves accountable to your ba’alim (husbands), as is proper in Adoneinu. Ba’alim, have ahavah for your nashim and do not be bitter against them.
And to all these things add ahavah, which is the agudah of tamimim. And let the shalom of Moshiach arbitrate in your levavot. You were called to this shalom in one GUF.; cf geviyah, Gn 47:18; cf basar, Ps 16:9-10; Job 19:25-27; Isa 53:11 Let there be todah in your levavot. Let the dvar of Rebbe, Melech HaMoshiach make its mishkan in you richly, in all chochmah and in all Moshiachʼs pnimiyus haTorah (innermost Torah teaching) and words of chizzuk, ministering to one another with Tehillim, shirim, and neshamah niggunim miRuach Hakodesh (soul melodies from the Ruach Hakodesh) with gratitude, singing in your levavot to Hashem. And whatever thing you do, whether in dvar or in ma’aseh, do all things b’Shem Adoneinu Yehoshua, giving todot to Elohim HaAv through him.
And to all these things add ahavah, which is the agudah of tamimim.
Therefore, put to death your evarim (members) in the Olam Hazeh: zenut (fornication), debauchery, sensuality, zimmah (licentiousness), and chamdanut (covetousness), which is avodah zarah (idolatry).
Likewise, Ba’alim (Husbands), dwell with them according to the da’as of the isha as a k’li rach (weaker vessel), showing them kavod as also being yoreshim together of the mattanah (gift) of the Chen v’Chesed HaChayyim, so that your tefillos will not be hindered.
Likewise, Ba’alim (Husbands), dwell with them according to the da’as of the isha as a k’li rach (weaker vessel), showing them kavod as also being yoreshim together of the mattanah (gift) of the Chen v’Chesed HaChayyim, so that your tefillos will not be hindered.
Pureza no casamento
Não adulterarás. A impureza sexual destrói alianças e famílias. Deus chama à santidade no matrimônio.
Thou shalt not covet thy neighborʼs bais, thou shalt not covet thy neighborʼs isha, nor his eved, nor his maidservant, nor his ox, nor his donkey, nor anything that is thy neighborʼs.
And Moshe said unto HaAm, Fear not: for HaElohim is come to test you, and that His fear may be upon your faces, that ye sin not.
But, because of the acts of zenut, let each Ben Adam have his own Isha, and let each Isha have her own Ba’al (Husband).
Let the ba’al render the conjugal choiv (debt) to his isha, and likewise also the isha to her ba’al (husband). It is not the isha who has samchut (authority) over her own body, but the ba’al (husband); likewise, also it is not the ba’al (husband) who has samchut over his own body, but the isha.
Let the ba’al render the conjugal choiv (debt) to his isha, and likewise also the isha to her ba’al (husband). It is not the isha who has samchut (authority) over her own body, but the ba’al (husband); likewise, also it is not the ba’al (husband) who has samchut over his own body, but the isha. Do not deprive each other, unless by agreement for a set time, that you may renew zerizut (diligence) to tefillah (prayer) and again you may be together, lest HaSatan lead you into nissayon (temptation) because of your lack of shlitah atzmi (self-control).
Let the ba’al render the conjugal choiv (debt) to his isha, and likewise also the isha to her ba’al (husband). It is not the isha who has samchut (authority) over her own body, but the ba’al (husband); likewise, also it is not the ba’al (husband) who has samchut over his own body, but the isha. Do not deprive each other, unless by agreement for a set time, that you may renew zerizut (diligence) to tefillah (prayer) and again you may be together, lest HaSatan lead you into nissayon (temptation) because of your lack of shlitah atzmi (self-control).
But, I say to the bochrim and the almanot (widows), it is beneficial for them if they remain as I am; But if they do not have shlitah atzmi, let them marry. For better it is to marry than with Eish to be set ablaze.
But to the ones having entered bibrit hanissuim (in covenant of marriage), I charge, not I but Rebbe, Melech HaMoshiach Adoneinu, an isha is not to separate from her ba’al (husband). But, if indeed she is separated, let her remain so, or be reconciled to her basherter; and a ba’al should not leave his isha.
For, the ba’al who is an Apikoros is mekudash b’Ruach Hakodesh (set apart as holy in the Ruach Hakodesh) by the isha, and the isha who is an Apikoros likewise by the Ach b’Moshiach; otherwise, your yeladim are tema’im (unclean); but now they are tehorim (clean).
But I would have you free from de’agot (worries). The ben Adam without isha cares for the things of Hashem, how he may please Hashem. But the one having taken an isha cares for the things of the Olam Hazeh, how he may please his isha, And he has been divided. Both the isha free of a ba’al or the betulah cares for the things of Hashem, that she may be tehorah spiritually and physically. But the isha with a ba’al cares for the things of the Olam Hazeh, how she may please her ba’al.
An isha has been bound (bibrit hanissuim, in covenant of marriage) for so long a time as her ba’al lives, but if her ba’al should sleep the sleep of the mesim, she is free to enter bibrit hanissuim with the ba’al she desires, but only in Rebbe, Melech HaMoshiach Adoneinu.
Now, concerning the things in your iggeret, letʼs take up the next inyan (topic): "It is beneficial for a man not to touch an isha." But, because of the acts of zenut, let each Ben Adam have his own Isha, and let each Isha have her own Ba’al (Husband).
Flee zenut! "Every chet is outside the body," [you say]. But the one guilty of zenut commits chet against the body itself. Or have you no da’as that your body is a Heikhal Hashem of the Ruach Hakodesh in you, whom you have from Hashem, and you are not your own? For [the Geulah redemption of] you [from the Golus of Chet] was purchased with a price; therefore, bring kavod to Hashem with your gufot.
"Okhel (food) for the stomach and the stomach for okhel, but Hashem will destroy both one and the other;" but the body is not for zenut but for Hashem, and Hashem for the body. And Hashem brought about the Techiyah from HaMesim for Moshiach Adoneinu and will also bring about the Techiyas HaMesim for us through His gevurah (power).
Or do you not have da’as that the resha’im (unrighteous ones) will not inherit the Malchut Hashem? Do not be deceived! Neither zannayim (fornicators), nor ovdei elilim (idolaters), nor mena’afim (adulterers), nor effeminate call boys nor homosexuals, Nor ganavim (thieves), nor kamtzanim (misers), nor shikkorim (drunkards), nor megadefim (revilers), nor the ones doing hona’ah (swindling) — none of these will inherit the Malchut Hashem.
Ahavah suffers long; ahavah is kind; ahavah does not have kinah; ahavah does not brag; ahavah is not puffed up in ga’avah (conceit, pride); ahavah does not behave shamelessly; ahavah does not in anochiyut insist on its own way; ahavah is not touchy and vindictive, keeping a record of wrongs. Ahavah does not find simcha in evil, but rejoices in HaEmes. Ahavah covers all things, believes all things, has tikvah (hope), even savlanut, for all things.
Has Moshiach been divided? Surely Sha’ul was not for you the one talui al HaEtz (being hanged on the Tree)? Surely it was not in the name of Sha’ul that the Moshiachʼs tevilah in the mikveh mayim was given to you? Modeh Ani Hashem that to not one of you I gave Moshiachʼs tevilah, except Crispus and Gaius, Lest anyone should say that in my name you were given the Moshiachʼs tevilah. Now I gave Moshiachʼs tevilah also to Stephanasʼ household; as to the rest, I do not know if I gave Moshiachʼs tevilah to anyone else. For Moshiach did not send me to give Moshiachʼs tevilah in the mikveh mayim, but to preach the Besuras HaGeulah, not by means of the lomdes (cleverness, erudition) of the rhetoric of Bnei Adam, lest the gevurah (power) of HaEtz HaKelalat Hashem (the Tree of the Curse of G-d) of Rebbe, Melech HaMoshiach be buttel (cancelled out).
Zenut (fornication) is actually reported among you, and such zenut which is not even among the Goyim, that one of you Corinthians has the isha (wife) of his abba. And you have been puffed up with ga’avah (pride). Should you not rather have been filled with agmat nefesh (grief), so that he who has done this would have been taken away from among you?
Sabedoria conjugal
Acha esposa, acha o bem. Bebe água da tua própria cisterna. A fidelidade conjugal é fonte de bênção permanente.
He who findeth an isha (wife) findeth tov,
and obtaineth ratzon (favor) from Hashem.
He who findeth an isha (wife) findeth tov,
and obtaineth ratzon (favor) from Hashem.
He who findeth an isha (wife) findeth tov,
and obtaineth ratzon (favor) from Hashem.
Bais and hon (wealth) are the nachalah avot,
and a prudent isha (wife) is from Hashem.
Let thy makor (fountain) be blessed;
and rejoice with the isha of thy youth.
Let her be as the loving deer and graceful doe;
let her breasts satisfy thee at all times;
and be thou enraptured tamid (ever) with ahavat (love of) her.
For the sfatayim (lips) of a zarah (strange woman) drip as a honeycomb,
and her mouth is smoother than shemen (olive oil);
But her end is marah (bitter) as wormwood,
sharp as a two-edged cherev.
Her raglayim go down to mavet;
her steps lead to Sheol.
Lest thou shouldest compare [hers] to the orach chayyim,
her ma’agalot (paths) are crooked, that thou canst not know them.
Hear me now therefore, O ye banim,
and turn not from the words of my peh (mouth).
Remove thy derech far from her,
and come not near the petach (doorway) of her bais;
Lest thou give thine hod (strength) unto others,
and thy shanim unto the cruel one;
For the sfatayim (lips) of a zarah (strange woman) drip as a honeycomb,
and her mouth is smoother than shemen (olive oil);
But her end is marah (bitter) as wormwood,
sharp as a two-edged cherev.
Her raglayim go down to mavet;
her steps lead to Sheol.
Lest thou shouldest compare [hers] to the orach chayyim,
her ma’agalot (paths) are crooked, that thou canst not know them.
Remove thy derech far from her,
and come not near the petach (doorway) of her bais;
Lest thou give thine hod (strength) unto others,
and thy shanim unto the cruel one;
Lest zarim (strangers) be filled with thy koach;
and thy toilings be in the bais nochri;
And thou mourn at the acharit (last, latter end, future),
when thy basar and thy body are consumed,
And say, How have I hated musar,
and my lev spurned tokhakhat (reproof);
And have not obeyed the voice of my morim (teachers),
nor inclined mine ear to the ones who were my melamed!
I was at the brink of all rah (evil, ruin)
in the midst of the kahal (congregation) and edah (assembly).
Let her be as the loving deer and graceful doe;
let her breasts satisfy thee at all times;
and be thou enraptured tamid (ever) with ahavat (love of) her.
And why wilt thou, beni (my son), be intoxicated with a zarah (strange woman),
and embrace the kheyk (bosom) of a nochriyah (foreign [heathen] woman)?
So is he that goeth into his eshet re’a;
whosoever toucheth her shall not go unpunished.
But the no’ef (one who committeth adultery) with an isha lacketh lev;
he that doeth it destroyeth his own nefesh.
But the no’ef (one who committeth adultery) with an isha lacketh lev;
he that doeth it destroyeth his own nefesh.
A nega for Moshiachʼs nega taken for unfaithful Israel and dishonor shall he get;
and his cherpah (reproach) shall not be wiped away.
For kina (jealousy) is the chamat gever (husbandʼs rage);
therefore he will not spare in the yom nakam (day of vengeance).
He will not regard kofer (compensation);
neither will he be the appeased, though shochad (bribe) be great.
An aishes chayil (a woman of valor, an excellent wife) is an ateret to her ba’al,
but she that bringeth shame is like rottenness in his atzmot.
The lev adam plans his derech,
but Hashem directeth his steps.
It is better to dwell in a corner of the gag (roof),
than with a quarrelsome isha in a shared bais.
Who can find an aishes chayil (a woman of valor, an excellent wife)?
For her worth is far above rubies.
Bíblia e casamento
Deus abomina o divórcio. A aliança matrimonial é reflexo da aliança de Deus com seu povo — sagrada e eterna.
And did not Hashem make echad?
And the remnant of the ruach is Hashemʼs.
And why echad?
That He might seek zera Elohim.
Therefore be shomer of your ruach,
and let none deal treacherously against the wife of his youth.
For Hashem Elohei Yisroel saith
that He hateth putting away:
for it covereth oneʼs garment with chamas (violence),
saith the Hashem Tzva’os:
therefore, be shomer of your ruach,
that ye deal not treacherously, breaking faith.
Do not become unequally yoked with koferim (unbelievers), for what shuttafut (partnership) has Tzedek with Lawlessness? Or where is the Brit (Covenant) between Ohr (light) and Choshech (darkness)?
For this is the ratzon Hashem (the will of G-d), your kedushah (holiness), your consecration, that you abstain from zenut (fornication), That each one of you have da’as of how to control your own k’li (vessel) in kedushah and kavod, Not in the passion of ta’avah (evil desire, lust) like Goyim who do not have da’as of Hashem;
See that no one returns ra’ah for ra’ah, but always pursue haTov both for one another and for all.
Zannayim (fornicators), shochvim es zachar (homosexuals), gonvei nefesh (kidnapper, slave dealers), shakranim (liars), nishba’im lasheker (perjurers) and whatever else is keneged (against) sound orthodox torah,
It is necessary, therefore, for the congregational Mashgiach Ruchani to be without reproach, ba’al isha echat (a one woman man/master),, i.e., kedushah and tahorah characterized by heterosexuality, exclusivity, and fidelity drug-free and clear-headed, a man of seichel, practiced in derech eretz and hachnosas orchim (hospitality), skillful as a rabbinic moreh (yeshiva teacher),
Let the Shammashim be ba’alei isha achat (one wife husbands), managing well their banim and their own batim (households).
If anyone is without reproach, a ba’al isha echat (a one woman man/master), his banim being ma’aminim in Moshiach, and not under accusation of debauchery and zenut or sorrut (rebelliousness, insubordination),
When an ish hath taken an isha chadasha, he shall not go out to milchamah, neither shall he be charged with any business; but he shall be free in his bais shanah echat, and shall gladden his isha which he hath taken.
When an ish hath taken an isha, and married her, and it come to pass that she find no chen (favor) in his eyes, because he hath found some ervat davar (matter of immorality) in her; then let him write her a sefer keritut and give it in her hand, and send her out of his bais;
If any ish take an isha, and go in unto her, and hate her, And give occasions of speech against her, and bring up a shem rah (bad name) upon her, and say, I took this isha, and when I came to her, I found her with no betulim (proofs of virginity); Then shall the av of the na’arah, and her em, take and bring forth the betulim (proofs of virginity) unto the zekenim of the town in the sha’arah (gate); And the avi hana’arah shall say unto the zekenim, I gave my bat unto this ish as isha (wife) and he hateth her; And, hinei, he hath given occasions of speech against her, saying, I found not thy bat with betulim; and yet these are my batʼs betulim. And they shall spread the simlah (clothing) before the zekenim of the town.
The nakedness of the wife of thy av shalt thou not uncover; it is the nakedness of thy av.
Moreover thou shalt not lie carnally with thy neighborʼs wife. You shall not give your shikhvat zera to make tamei with her.
And the ish that committeth adultery with the wife of another ish, even he that committeth adultery with his neighborʼs wife, the no’ef (adulterer) and the no’efet (adulteress) shall surely be put to death. If an ish also lie with zachar, as he lieth with an isha, both of them have committed to’evah; they shall surely be put to death; their dahm shall be upon them.
They shall not take an isha that is a zonah, or chalalah (desecrated woman) neither shall they take an isha gerusha (divorced woman) from her ish; for he is kadosh unto Elohav.
And he shall take an isha in her virginity. An almanah, or a gerusha, or chalalah, or a zonah, these shall he not take; but he shall take a betulah of his own people to wife.
Exemplos bíblicos
O Cântico dos Cânticos celebra o amor conjugal. A Bíblia honra o casamento em toda a sua beleza e profundidade.
Set me as a chotam (seal) upon thine lev,
as a chotam upon thine zero’a (arm);
for ahavah is strong as mavet (death);
kinah (jealousy) as unyielding as Sheol;
the flames thereof are flames of eish,
the flame of Hashem.
Mayim rabbim (many waters) cannot quench HaAhavah,
neither can the floods drown it;
if a man would give
all the wealth of his bais for ahavah,
it would be utterly scorned.
Mayim rabbim (many waters) cannot quench HaAhavah,
neither can the floods drown it;
if a man would give
all the wealth of his bais for ahavah,
it would be utterly scorned.
Thou art all yafeh, my love;
there is no mum (blemish, spot, defect, flaw) in thee.
Thy two breasts are like two ofarim (fawns, young deer)
that are twins, which graze among the lilies.
Thou hast ravished my lev, my sister, my kallah;
thou hast ravished my lev with one of thy glances,
with one link of thy necklace.
His left hand is under my rosh,
and his right hand doth embrace me.
Let him kiss me with the neshikot (kisses) of his mouth;
for better is dodecha (thy love) than yayin (wine).
Live joyfully with the isha whom thou lovest all the days of thy chayyei hevel, which he hath given thee under the shemesh, all the days of thy hevel; for that is thy chelek in this life, and in thy amal (toil) which thou laborest under the shemesh.
Live joyfully with the isha whom thou lovest all the days of thy chayyei hevel, which he hath given thee under the shemesh, all the days of thy hevel; for that is thy chelek in this life, and in thy amal (toil) which thou laborest under the shemesh.
Two are better than one because they have a sachar tov for their amal. For if they fall, the echad will lift up his partner, but woe to him that is alone when he falleth; for he hath not another to help him up. Also, if two lie down, then they have chom (heat), but how can one be warm alone? Though echad may be overpowered, shnayim shall withstand him; and a khoot hameshulash (threefold cord) is not quickly broken.
Juízo e restauração
O Senhor é testemunha do pacto conjugal. Casamentos quebrados podem ser restaurados pelo poder e graça de Deus.
Shuvu (Turn), O banim shovaviv (backsliding children),
saith Hashem;
for I am married unto you:
and I will take you one from a town,
and two from a mishpakhah,
and I will bring you to Tziyon:
The beginning of the Devar Hashem by Hoshea: And Hashem said to Hoshea: Go, take unto thee an eshet zenunim (wife of whoredoms) and yeladim of zenunim; for ha’aretz hath committed great whoredom, by departing from Hashem.
Then shall the Bnei Yehudah and the Bnei Yisroel be gathered together, and appoint for them Rosh Echad, and they shall come up out of ha’aretz; for gadol shall be the Yom Yizre’el (Day of Jezreel).
Thus saith Adonoi Hashem: Because thy passion was poured out, and thy ervah uncovered through thy zonah harlotry with thy lovers, and with all the gillulim (idols) of thy to’avot, and by the dahm of thy banim, which thou didst give unto them; Hineni, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them around about against thee, and will uncover thy ervah (nakedness) unto them, that they may see all thy ervah (nakedness, pudenda).
And Hashem plagued Pharaoh and his Bais with nega’im gedolim because of Sarai eshet Avram. And Pharaoh summoned Avram and said, What is this that thou hast done unto me? Why didst thou not tell me that she was thy isha?
Now Sarai Avramʼs isha bore him no children; and she had a shifchah, an Egyptian, whose shem was Hagar. And Sarai said unto Avram, Hinei now, Hashem hath restrained me from bearing; go now in unto my shifchah; it may be that I may build family by her. And Avram paid heed to the voice of Sarai. And Sarai Avramʼs isha took Hagar her shifchah the Egyptian, after Avram had dwelt ten years in Eretz Kena’an, and gave her to her husband Avram to be his isha.
And He said, I will certainly return unto thee at this time next year; and, hinei, Sarah thy wife shall have ben (son). And Sarah heard it in the entrance of the ohel, which was behind him. Now Avraham and Sarah were zekenim (old ones) and well stricken in age; and [in childbearing] it ceased to be with Sarah after the manner of women. Therefore Sarah laughed [titzchak, sounds like Yitzchak] within herself, saying, After I am grown old shall I have pleasure, adoni being old also?
And Onan knew that the zera should not be his; and it came to pass, when he went in unto eshet achiv, that he spilled it on the ground, lest he should give zera to achiv. And the thing which he did was rah in the eyes of Hashem; therefore He slaughtered him also.
And Dovid comforted Bat-Sheva his isha, and went in unto her, and lay with her; and she bore ben, and he called shmo Sh’lomo; and Hashem loved him.
But Aviyah grew strong, and married fourteen nashim, and fathered twenty and two banim, and sixteen banot.
This is the torat hakena’ot (law of jealousy), when an isha goeth astray to another instead of her ish, and is defiled; Or when the ruach kinah cometh upon him, and he be jealous over his isha, and shall set the isha before Hashem, and the kohen shall execute upon her all this torah.
Sing, O akarah (barren woman), thou that didst not bear;
break forth into singing, and shout for joy,
thou that didst not travail with child;
for rabbim bnei shome’mah (more are the children of the desolate woman)
than the bnei be’ulah (children of the married woman), saith Hashem.
I will greatly rejoice in Hashem,
my nefesh shall be joyful in Elohai;
for He hath clothed me with the Bigdei Yesha (Garments of Salvation),
He hath covered me with Me’il Tzedakah (the Robe of Righteousness)
like a Choson arrays himself with splendor,
and like a Kallah adorneth herself with her jewels.
And there was a neviah (prophetess) named Chanah Bat Pnuel, of the shevet (tribe) of Asher. This isha (woman) was advanced in age, having lived with her baal (husband) sheva shanim (seven years) from her betulim (virginity),
When you are invited by someone to a Chasunoh (wedding), you should not recline at tish in the rashei hamoshavot (chief seats), lest a more distinguished person than you may have been invited by him,
Anyone giving the get to his isha and taking another wife commits ni’uf (adultery), and the one marrying a gerusha (divorcee) commits ni’uf (adultery).
They were eating, drinking, marrying, and being given in marriage, until the Yom when Noach entered into the Tevah (Ark) and HaMabbul (the Flood) came and destroyed everything.
And having stood up, he said to her, Isha, where are they? Does no one condemn you? And she said, No one, Adoni. And Rebbe, Melech HaMoshiach said, Neither do I condemn you. Go and practice chet no more.
And anyone who left bais or achim or achayot or Abba or Em or banim or sadot (fields) on account of me and my Name (Yehoshua, Yeshua), will receive a hundred times over and will inherit Chayyei Olam.
Saying, Rabbi, Moshe Rabbenu said that if someone dies, not having banim, his brother shall marry his isha (wife) to raise up zera (seed) for his brother.
For in the Techiyas HaMesim they neither marry nor are given in marriage, but are like the malachim in Shomayim.
For out of the lev comes evil machshavot (thoughts): retzichot (murders), niufim (adulteries), zenunim (fornications), genevot (thefts), eduyot sheker (false testimonies), giddufim (revilements).
Now the ma’asei habasar are manifest, dehainu (being): zenut (fornication), tum’ah (impurity), zimmah (licentiousness), Avodah zarah (idolatry), kashefanut (sorcery, witchcraft), eivot (enmities), merivah (strife), kinah (jealousy), rogez (anger), anochiyut (selfishness), machalokot (dissensions), kitot (sects), Tzarut ayin (envyings), shichrut (drunkenness), holelut (carousing) and things like these, of which I tell you beforehand, as I said previously, that the ones practicing such things will not receive the nachalah (inheritance) of the Malchut Hashem.
Thy isha shall be as a fruitful gefen
inside thine bais;
thy banim like olive shoots
around thy shulchan.
For the agunah (woman whose husbandʼs whereabouts are unknown) is bound by the gezetz to her husband while he lives; but in the case that her husbandʼs death can be confirmed, she is no longer an agunah and is released from the gezetz of her husband. Accordingly she will be named no’ehfet (adulteress) if, while her husband lives, she becomes another manʼs. But if her ba’al (husband) dies, she is free from the gezetz, so that she is no no’ehfet (adulteress) if she becomes another manʼs.
But I have this against you, that you are being permissive toward that isha Izevel (Jezebel), the one calling herself a nevi’ah (prophetess) who teaches and deceives my avadim to commit zenut and to eat okhel (food) sacrificed to elilim (idols).
And they did not make teshuva (repentance, turning from sin to G-d) of the retzichot (murders) of them nor of the kishufim (sorceries) of them nor of the zenunim (fornication) of them nor of the gneyvot (thefts) of them.
Because emes and tzedek are His judgments because He judged the Zonah Hagedolah who was corrupting ha’aretz (the earth) with the zenut (fornication) of her and He took vengeance on her who has on her hands the dahm of His servants."