Halakhah zu Kiddushin 1:1
הָאִשָּׁה נִקְנֵית בְּשָׁלשׁ דְּרָכִים, וְקוֹנָה אֶת עַצְמָהּ בִּשְׁתֵּי דְרָכִים. נִקְנֵית בְּכֶסֶף, בִּשְׁטָר, וּבְבִיאָה. בְּכֶסֶף, בֵּית שַׁמַּאי אוֹמְרִים, בְּדִינָר וּבְשָׁוֶה דִינָר. וּבֵית הִלֵּל אוֹמְרִים, בִּפְרוּטָה וּבְשָׁוֶה פְרוּטָה. וְכַמָּה הִיא פְרוּטָה, אֶחָד מִשְּׁמֹנָה בָאִסָּר הָאִיטַלְקִי. וְקוֹנָה אֶת עַצְמָהּ בְּגֵט וּבְמִיתַת הַבָּעַל. הַיְבָמָה נִקְנֵית בְּבִיאָה. וְקוֹנָה אֶת עַצְמָהּ בַּחֲלִיצָה וּבְמִיתַת הַיָּבָם:
Eine Frau wird auf drei Arten erworben [Da eine Frau nur mit ihrer Zustimmung verlobt wird, wird gelehrt: "Eine Frau wird verlobt" und nicht: "Ein Mann verlobt". Und da am Anfang gelehrt wird: "Eine Frau wird erworben", wird am Ende gelehrt: "Eine Yevamah wird erworben", obwohl eine Yevamah vom Yavam entweder mit oder ohne ihre Zustimmung erworben wird.] Und sie erwirbt sich auf zwei Arten. Sie wird durch Geld erworben [Dies wird (durch Identität) "Nehmen" - "Nehmen" aus dem Feld von Efron abgeleitet, was hier geschrieben steht (5. Mose 24: 1): "Wenn ein Mann eine Frau nimmt" und dort (Genesis) 23: 3): "Ich habe das Geld für das Feld gegeben; nimm es von mir."], Durch Schreiben, [als ob er ihr auf Papier oder auf einer Scherbe schreibt, obwohl es keine p'rutah wert ist: "Ihre Tochter ist mit mir verlobt (mekudesheth)", "Ihre Tochter ist mit mir verlobt (me'ureseth)", "Ihre Tochter soll mir als Frau sein" und gibt sie ihr in Gegenwart von Zeugen. Dies leitet sich aus (5. Mose 24: 2) ab: "Und sie wird ausgehen ... und sie wird es sein." Genauso wie das Ausgehen mit einem Schreiben ist, nämlich. (Ebd. 1): "Und er wird ihr eine Scheidungsurkunde schreiben", so ist "Sein" mit einer Urkunde.] Und durch Zusammenleben [Zusammenleben mit ihr in Gegenwart von Zeugen zum Zweck der Verlobung, nämlich. (Ebd.): "Wenn ein Mann eine Frau nimmt und mit ihr zusammenlebt, usw." Und obwohl es in der Thora keine Verlobung gibt, die expliziter ist als die des Zusammenlebens, erklärten die Weisen, dass man, wenn man durch das Zusammenleben verlobt, "Streifen der Rebellion" erhalten soll, damit die Kinder Israel nicht promiskuitiv sind.] Mit Geld: Beth Shammai sagen: Mit einem Dinar oder mit dem Wert eines Dinar. Beth Hillel sagt: Mit einer p'rutah [einem halben "Gerstenkorn" aus Silber] oder mit dem Wert einer p'rutah. Und wie viel kostet eine p'rutah? Ein Achtel eines italienischen Issars.] Und sie erwirbt sich mit einem Get und mit dem Tod ihres Mannes. Eine Yevamah wird [vom Yavam, um in jeder Hinsicht seine Frau zu sein] durch Zusammenleben erworben. [Aber Geld und Schrift nützen ihr nach dem Tora-Gesetz nichts. Die Weisen ordneten jedoch an, dass Ma'amar (Mundpropaganda) dazu dient, sie den anderen Brüdern zu verbieten, sie jedoch nicht von der Chalitzah zu befreien und sie nicht für sie unrein zu machen, und sie erwirbt sich mit Chalitzah und mit dem Tod des Yavam.
Shulchan Arukh, Even HaEzer
A betrothed woman is prohibited (to have intercourse with) her (future) husband, according to the rabbis (lit. the Sofrim2Lit. “scribes”. Since the return from the Babylonian Exile (dated approximately with the time of Ezra in the 5th century B.C.E.), the sofer functioned originally as the teacher or sage, but, in later times, as the professional copyist of the Torah and other religious articles.), as long as she is in her father’s house (i.e. if she is not yet married). One who has intercourse with his betrothed (before they are married), while she is still in her father’s house, must receive the “rabbinic lashes”3Lit. “beating for rebellion”. This penalty was imposed for specific crimes against the rabbinic law, or to compel the performance of a specific law of the Torah. It could be imposed without the judicial formalities which surrounded the infliction of the forty Biblical stripes..
HAGAH:4Introductory word signifying comments by Moses Ben Israel Isserles (cf. footnote 35) as contained in the Mapah (Table Cloth), supplementary notes from the Ashkenzai (Eastern European) point of view to the Sefardi-oriented Shulḥan Arukh of Josef Caro. They are even prohibited from “yiḥud”5From the Hebrew root meaning “together” or “unity”. The couple stays alone in a private room. This is considered evidence that co-habitation has taken place.; therefore, one who is with his betrothed in any house (i.e. in private) must recite the seven benedictions6The blessings recited at the wedding ceremony and at every meal during the subsequent week, when a new guest eats with the couple and a “minyan” (ten men) is at the meal.
The first blessing is over the wine, the second honoring the creation of Adam and Eve, the intermediate blessings are specific to the couple, while the last is an invocation for all Israel., because they might have intercourse (Mordecai7Kordecai ben Hillel HaCohen (1240-1298). German commentator to the Talmud and other rabbinic material., Chapter 1 of Ketubot). There are those who say that they should not dwell together (before they are married) so that they will not grow tired of each other (Kol Bo8Anonymous author. 14th century collection of laws.). They should be cautious (and not dwell together in the same house) after only preliminary arrangements for betrothal have been made (but before the betrothal) (Ḥidushe Agudah9Rabbi Alexander HaCohen Zoslin (14th century), Frankfort. Condensation of Talmudic laws and decisions., first chapter of Ketubot).
TEXT: Even if he has betrothed her by intercourse10“By three means is the woman acquired … by money or by writ (document) or by intercourse” (Kiddushin 1:1). If a man, in the presence of competent witnesses, recites the words: “Behold, thou art consecrated unto me with this intercourse, according to the law of Moses and Israel”, and then proceeds to take her into a private room, for the purpose of fulfilling that vow, she is betrothed to him from that moment., he is prohibited from having intercourse with her a second time (while she is still) in her father’s house, until he brings her into his house and (there) has “yiḥud” with her, thereby formally “setting her aside” (dedicating) for him. This “yiḥud” is called taking her into the “ḥupah”11Generally accepted to refer to a bridal canopy consisting of a “tallit” (prayer shawl) or a piece of other cloth, stretched over four sticks. It is often placed in the synagogue, but frequently in an outside location., and this is universally considered as marriage.
(In the case of) one who has intercourse with his betrothed for the sake of marriage - after he has betrothed her, she is considered married from the (moment of) first genital contact; she is then his wife in all matters.
One must say the groom’s benedictions12The seven benedictions (cf. footnote 6). in the groom’s house before the marriage (i.e. before intercourse for the sake of marriage).
HAGAH: There are those who say that the “ḥupah” is not (the) “yiḥud” (itself), rather it is only when the groom brings her to his house for the sake of marriage (so wrote the Rin13Rabbi Nisim ben Reuven Gerundi (1340 - 1380), Barcelona. Commentary on Alfasi (cf footnote 32). on the first chapter of Ketubot). And there are those who say that the “ḥupah” is (only) when they spread a cloth over their heads at the time of the benediction (the Bet Josef14Rabbi Josef Caro (1488 - 1575), Safad. Commentary on the Tur (cf. footnote 17). mentions this).
There are those who say that the “ḥupah” of a virgin is from the moment that she is carried in the “marriage litter”15Not to be confused with the “ḥupah”. As is evident from the text, certain customs were prevelant in the bringing of a bride to the marriage ceremony, of which the procession in the case of a virgin bride is an example. (Cf. viz. the etymology of the term in Chapter 2.). (or hymn procession); and that of a widow, when she has “yiḥud” (Tosafot16Commentary and notes to the Talmud and the commentary of Rashi (cf. footnote 36). First among the Tosafists were Rashi’s grandsons. to Chapter 1 of Yoma).
The custom is widespread now: to call the “ḥupah” that place where a spread curtain is brought in (held high by poles), under which the bride and groom are led in public and he betrothes her there, and the benedictions of betrothal and marriage are pronounced; after which they are led to their house and they eat together in a private place. This is the customary “ḥupah” nowadays. See below, Chapter 62 paragraph 9, and Chapter 60.