|
Yibbum () or levirate marriage in Judaism, is one of the most complex types of marriages mandated by Torah law () by which, according to the law, the brother of a man who died without children has an obligation to marry the widow. However, if either of the parties refuses to go through with the marriage, both are required to go through a ceremony known as ''halizah'', involving a symbolic act of renunciation of their right to perform this marriage. Jewish law (''halakha'') has seen a gradual decline of ''yibbum'' in favor of ''halizah'', to the point where in most contemporary Jewish communities, and in Israel by mandate of the Chief Rabbinate, the former is prohibited. The concept of ''yibbum'' is not unique to Judaism. Known as levirate marriage (when the marriage is to the deceased's brother) or widow inheritance (when it is to any surviving male relative), it has been practiced by other societies with a strong clan structure. It is or was known in societies including the Punjabis, Jats, Huns, Mongols, and Tibetans. ==In the Hebrew Bible== Sexual interactions by a man with his brother's wife is forbidden by the Torah (; ), but for the case of "yibbum", Torah provides a clearer picture of what is acceptable and intended for protection. The surviving brother is given a choice to take his responsibility as a goel by fulfilling the yibbum obligation or to perform ''halizah'', though the latter choice is described by the verse disfavorably. The brother who agreed to marry his sister-in-law would be the sole benefactor of his brother's estate instead of splitting it with the family. The offspring of the levirate union would be seen as a perpetuation of the deceased brother's name. Levirate marriage is permissible only when the dead brother had no children at all.〔Mishneh Torah ''Laws of Yibbum and Halizah'' 1:3; Shulchan Aruch, Eben ha-'Ezer, 156:2〕 The understood intent of such laws were to provide protection for widows. At the time the Torah was written, if a woman did not have a husband because of widowhood, she had no one to provide for her any longer and she would be disgraced, if not likely die of starvation. Children were also a means of continued provision, since they are commanded to care and show respect for the elderly as they move further along in years. A childless widow was without both means of provision. Although quite contrary to our modern day dilemmas, even becoming a second wife to a brother-in-law, as indicated in Deuteronomy 25:5-10, was better than living on the streets at the mercy of those around her. Under Torah, men had a responsibility to the women around them, which included life-sustaining provisions (I.e. Food), shelter, and comfort. Those of honor were beholden to their responsibility to protect the defenseless. The most famous case of a levirate-type marriage in the Hebrew Bible is the unusual union of Judah and his daughter-in-law Tamar found in . The case is not strictly a case of ''yibbum'' as Judah was Tamar's father-in-law, and also the case pre-dates the biblical obligation. It may be a reflection of contemporary Middle East practices. Another example of an analogous arrangement to ''yibbum'' is recounted in the Book of Ruth. After the death of her husband, Ruth is noticed and welcomed by her husband's kinsman, Boaz. After Ruth is rejected by an anonymous ''Ploni Almoni'' who performs ''halizah'', Boaz marries her. In this case as well, the kin in question would not have been subject to the biblical levirate marriage obligation, as neither Ploni Almoni nor Boaz were brothers of Ruth's late husband. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「yibbum」の詳細全文を読む スポンサード リンク
|