Scheduling a Wedding Date: Difference between revisions
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# One may get married any other day of the week, although there may be some preference to getting married on a Thursday.<Ref>Rabbi Aryeh Lebowitz ([http://www.yutorah.org/lectures/lecture.cfm/754143/rabbi-aryeh-lebowitz/ten-minute-halacha-scheduling-a-wedding-date/ Ten Minute Halacha Scheduling a Wedding Date]). The Mishnah (Ketubot 1:1) states that betulot (virgins) should marry on Wednesday, and widows and divorcees should do so on Thursday; the Shulchan Aruch (EH 64:3) rules accordingly. As the gemara explains, betulot were encouraged to wed on Wednesday because batei din (courts) customarily convened on market days, i.e., Monday and Thursday, and a Wednesday wedding allowed sufficient time to prepare for the wedding and the opportunity to appear in court the following morning should there be any complaints. Aruch Hashulchan 64:6 writes that nowadays the types of grievances the Mishnah was referring to are no longer applicable and courts don’t only convene on Mondays and Thursdays. Additionally, the concern of preparing for three days can be resolved by preparing earlier. Therefore one can really get married any day of the week. Pitchei Teshuva 64:6 does quote Pnei Yehoshua that it’s better to get married on a Thursday for the siman beracha mentioned by the gemara Ketubot 5a about a widow.</ref> | # One may get married any other day of the week, although there may be some preference to getting married on a Thursday.<Ref>Rabbi Aryeh Lebowitz ([http://www.yutorah.org/lectures/lecture.cfm/754143/rabbi-aryeh-lebowitz/ten-minute-halacha-scheduling-a-wedding-date/ Ten Minute Halacha Scheduling a Wedding Date]). The Mishnah (Ketubot 1:1) states that betulot (virgins) should marry on Wednesday, and widows and divorcees should do so on Thursday; the Shulchan Aruch (EH 64:3) rules accordingly. As the gemara explains, betulot were encouraged to wed on Wednesday because batei din (courts) customarily convened on market days, i.e., Monday and Thursday, and a Wednesday wedding allowed sufficient time to prepare for the wedding and the opportunity to appear in court the following morning should there be any complaints. Aruch Hashulchan 64:6 writes that nowadays the types of grievances the Mishnah was referring to are no longer applicable and courts don’t only convene on Mondays and Thursdays. Additionally, the concern of preparing for three days can be resolved by preparing earlier. Therefore one can really get married any day of the week. Pitchei Teshuva 64:6 does quote Pnei Yehoshua that it’s better to get married on a Thursday for the siman beracha mentioned by the gemara Ketubot 5a about a widow.</ref> | ||
==Second Marriages== | |||
#If a woman was married and divorced or her husband died she needs to wait 90 days from the divorce or death to get remarried. The date of the death and date of marriage do not count towards the 90 days.<ref>Shulchan Aruch E.H. 13:1</ref> | |||
# If there was a delay between the time of writing and delivering the get, Sephardim hold that havchana starts from the time of writing the get, while Ashkenazim hold it starts from the time of delivering it.<ref>Shulchan Aruch and Rama E.H. 13:1. Yabia Omer EH 6:2 writes that an Ashkenazic woman marrying a Sephardi man can rely on the Rif to follow the time of writing the get because Sephardim hold that way and even Ashkenazim hold like that strictly speaking. He adds that the Marchshet is lenient for Ashkenazim. He quotes that Yaskil Avdi EH 4:8 was strict like Rama, but Rav Ovadia followed Shulchan Aruch.</ref> | |||
#If it was discovered that the get written for her first marriage was invalid and another get was required most poskim hold that it is necessary to wait 90 days from the second valid get.<ref>If the first get was pasul and they required another get, Maharam Lublin doesn’t require havchana, but Bet Shmuel and Chelkat Mechokek do. Igrot Moshe EH 1:28 and 1:30 relies on Maharam Lublin together with other factors. In 1:31 he does not rely on the Maharam Lublin. Yabia Omer 6:2 doesn’t rely on Maharam Lublin and notes that Maharam Lublin was only lenient with another factor as well; namely, there was a delay between the writing and delivering of the second get. Igrot Moshe EH 1:30 holds like Korban Netanel that according to Shmuel that we follow the time of writing, certainly we can go by the first get and not the second. This would support the Maharam Lublin. But Yabia Omer 6:2 notes that it is explicitly against the Rashba.</ref> | |||
#If the get was discovered to be safek pasul and they wrote a new one, they do not need to wait 90 days before getting married.<Ref>Igrot Moshe 1:31 is lenient because it is a safek derabbanan lkula. He holds like Nodeh Beyehuda EH 2:38 who holds that havchana isn't dvar sheyesh lo matirin since he could marry her now and have that same relationship with her later.</ref> | |||
==Links== | ==Links== | ||
* [http://www.yutorah.org/lectures/lecture.cfm/754143/rabbi-aryeh-lebowitz/ten-minute-halacha-scheduling-a-wedding-date/ Ten Minute Halacha Scheduling a Wedding Date] by Rabbi Aryeh Lebowitz | * [http://www.yutorah.org/lectures/lecture.cfm/754143/rabbi-aryeh-lebowitz/ten-minute-halacha-scheduling-a-wedding-date/ Ten Minute Halacha Scheduling a Wedding Date] by Rabbi Aryeh Lebowitz | ||
==Related Pages== | ==Related Pages== | ||
* [[Kiddushin]] | * [[Kiddushin]] | ||
