Druze family law imposes severe restrictions on the relationship between a man and his former wife, providing insight into the biblical prohibition of palingamy—a man remarrying his ex-wife, if she has married someone else in the interim.
Hate in ancient Near Eastern law, the Torah, and Elephantine ketubot is a legal term. If a man demotes his wife to second in rank for no fault, merely because he “hates” her, he cannot also take away her firstborn son’s right to inherit a double portion.
Both Philo of Alexandria (c. 25 B.C.E. – 50 C.E.) and some later rabbinic interpreters insist that Moses remained celibate so that he might always be pure and ready to hear YHWH, but each arrived at this conclusion through a different approach.
If an Israelite wishes to marry a woman taken captive in war, she becomes part of the Israelite community and is protected from future re-enslavement. Uncomfortable with the Torah’s permission of this marriage, the rabbis declare it to be a concession to man’s “evil impulse,” an idea reminiscent of Jesus’ assertion that the Torah allows divorce as a concession to humanity’s “hard heart.”
The Israelite men are commanded to separate from their wives before the revelation at Sinai. The rabbis learn from this that Moses permanently separated from his wife (Numbers 12), to be available to speak with God at all times. However, Joseph ibn Kaspi in the 14th century claims that this interpretation distorts the plain meaning of the text and that celibacy is an affront to Jewish values.
The root ק.נ.א “jealous zeal” in the chapter on the sotah (Numbers 5) highlights a key goal of the ritual and its accompanying offering, namely, to remove the husband’s jealous zeal and allow him to remain with his wife without guilt.
Deuteronomy’s description of the circumstances of divorce is ambiguous. Thus, the Mishnah (m. Gittin 9:10) records three different opinions on when a man is allowed to divorce his wife. What can we infer from the biblical text?
Ancient interpreters debated the identity of Moses’ Kushite wife and the nature of Miriam and Aaron’s complaint. Philo allegorizes her as an eye’s perfect focus, reflecting Moses’ direct perception of God. Reading this together with Philo’s allegorical understanding of Zipporah as a “bird” with direct access to heaven highlights the greatness of Moses’ wife as the fourth matriarch of Israel.
Why can’t a man remarry his wife once she has been married to someone else?
Karaism is often characterized by its rejection of the Talmud in favor of a super-literalist interpretation of the Torah. But Karaism is better understood as an alternate, parallel form of Judaism based on the Bible.
Leviticus 21 and Ezekiel 44 regulate whom priests may marry. What rationale lies behind these laws?