We read in the Gospel that, when the Virgin-mother "was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily" (Matt 1:18, 19). The narrative implies a distinction between betrothal and marriage--Joseph being at the time betrothed, but not actually married to the Virgin-mother. Even in the Old Testament a distinction is made between betrothal and marriage. The former was marked by a bridal present (or Mohar, Gen 34:12; Exo 22:17; 1 Sam 18:25), with which the father, however, would in certain circumstances dispense. From the moment of her betrothal a woman was treated as if she were actually married. The union could not be dissolved, except by regular divorce; breach of faithfulness was regarded as adultery; and the property of the women became virtually that of her betrothed, unless he had expressly renounced it (Kidd. ix. 1). But even in that case he was her natural heir. It is impossible here to enter into the various legal details, as, for example, about property or money which might come to a woman after betrothal or marriage. The law adjudicated this to the husband, yet with many restrictions, and with infinite delicacy towards the woman, as if reluctant to put in force the rights of the stronger (Kidd. viii. 1, etc.). From the Mishnah (Bab. B. x. 4) we also learn that there were regular Shitre Erusin, or writings of betrothal, drawn up by the authorities (the costs being paid by the bridegroom). These stipulated the mutual obligations, the dowry, and all other points on which the parties had agreed. The Shitre Erusin were different from the regular Chethubah (literally, writing), or marriage contract, without which the Rabbis regarded a marriage as merely legalised concubinage (Cheth. v. 1). The Chethubah provided a settlement of at least two hundred denars for a maiden, and one hundred denars for a widow, while the priestly council at Jerusalem fixed four hundred denars for a priest's daughter. Of course these sums indicate only the legal minimum, and might be increased indefinitely at pleasure, though opinions differ whether any larger sums might be legally exacted, if matters did not go beyond betrothal. The form at present in use among the Jews sets forth, that the bridegroom weds his bride "according to the law of Moses and of Israel"; that he promises "to please, to honour, to nourish, and to care for her, as is the manner of the men of Israel," adding thereto the woman's consent, the document being signed by two witnesses. In all probability this was substantially the form in olden times. In Jerusalem and in Galilee--where it was said that men in their choice had regard to "a fair degree," while in the rest of Judaea they looked a good deal after money--widows had the right of residence in their husband's house secured to them.
On the other hand, a father was bound to provide a dowry (nedan, nedanjah) for his daughter conformable to her station in life; and a second daughter could claim a portion equal to that of her elder sister, or else one-tenth of all immovable property. In case of the father's death, the sons, who, according to Jewish law, were his sole heirs, were bound to maintain their sisters, even though this would have thrown them upon public charity, and to endow each with a tenth part of what had been left. The dowry, whether in money, property, or jewellery, was entered into the marriage contract, and really belonged to the wife, the husband being obliged to add to it one-half more, if it consisted of money or money's value; and if of jewellery, etc., to assign to her four-fifths of its value. In case of separation (not divorce) he was bound to allow her a proper aliment, and to re-admit her to his table and house on the Sabbath-eve. A wife was entitled to one-tenth of her dowry for pin-money. If a father gave away his daughter without any distinct statement about her dowry, he was bound to allow her at least fifty sus; and if it had been expressly stipulated that she was to have no dowry at all, it was delicately enjoined that the bridegroom should, before marriage, give her sufficient for the necessary outfit. An orphan was to receive a dowry of at least fifty sus from the parochial authorities. A husband could not oblige his wife to leave the Holy Land nor the city of Jerusalem, nor yet to change a town for a country residence, or vice versa, nor a good for a bad house. These are only a few of the provisions which show how carefully the law protected the interests of women. To enter into farther details would lead beyond our present object. All this was substantially settled at the betrothal, which, in Judaea at least, seems to have been celebrated by a feast. Only a bona fide breach of these arrangements, or wilful fraud, was deemed valid ground for dissolving the bond once formed. Otherwise, as already noted, a regular divorce was necessary.