With such a "benediction," preceded by a brief formula, with which the bride was handed over to her husband (Tobit vii. 13), the wedding festivities commenced. And so the pair were led towards the bridal chamber (Cheder) and the bridal bed (Chuppah). The bride went with her hair unloosed. Ordinarily, it was most strictly enjoined upon women to have their head and hair carefully covered. This may throw some light upon the difficult passage, 1 Corinthians 11:1-10. We must bear in mind that the apostle there argues with Jews, and that on their own ground, convincing them by a reference to their own views, customs, and legends of the propriety of the practice which he enjoins. From that point of view the propriety of a woman having her head "covered" could not be called in question. The opposite would, to a Jew, have indicated immodesty. Indeed, it was the custom in the case of a woman accused of adultery to have her hair "shorn or shaven," at the same time using this formula: "Because thou hast departed from the manner of the daughters of Israel, who go with their head covered; . . . therefore that has befallen thee which thou hast chosen." This so far explains verses 5 and 6. The expression "power," as applied in verse 10 to the head of woman, seems to refer to this covering, indicating, as it did, that she was under the power of her husband, while the very difficult addition, "because of the angels," may either allude to the presence of the angels and to the well-known Jewish view (based, no doubt, on truth) that those angels may be grieved or offended by our conduct, and bear the sad tidings before the throne of God, or it may possibly refer to the very ancient Jewish belief, that the evil spirits gained power over a woman who went with her head bare.
The custom of a bridal veil--either for the bride alone, or spread over the couple--was of ancient date. It was interdicted for a time by the Rabbis after the destruction of Jerusalem. Still more ancient was the wearing of crowns (Cant 3:11; Isa 61:10; Eze 16:12), which was also prohibited after the last Jewish war. Palm and myrtle branches were borne before the couple, grain or money was thrown about, and music preceded the procession, in which all who met it were, as a religious duty, expected to join. The Parable of the Ten Virgins, who, with their lamps, were in expectancy of the bridegroom (Matt 25:1), is founded on Jewish custom. For, according to Rabbinical authority, such lamps carried on the top of staves were frequently used, while ten is the number always mentioned in connection with public solemnities. [45] The marriage festivities generally lasted a week, but the bridal days extended over a full month. [46]
Having entered thus fully on the subject of marriage, a few further particulars may be of interest. The bars to marriage mentioned in the Bible are sufficiently known. To these the Rabbis added others, which have been arranged under two heads--as farther extending the laws of kindred (to their secondary degrees), and as intended to guard morality. The former were extended over the whole line of forbidden kindred, where that line was direct, and to one link farther where the line became indirect--as, for example, to the wife of a maternal uncle, or to the step- mother of a wife. In the category of guards to morality we include such prohibitions as that a divorced woman might not marry her seducer, nor a man the woman to whom he had brought her letter of divorce, or in whose case he had borne testimony; or of marriage with those not in their right senses, or in a state of drunkenness; or of the marriage of minors, or under fraud, etc. A widower had to wait over three festivals, a widow three months, before re-marrying, or if she was with child or gave suck, for two years. A woman might not be married a third time; no marriage could take place within thirty days of the death of a near relative, nor yet on the Sabbath, nor on a feast-day, etc. Of the marriage to a deceased husband's brother (or the next of kin), in case of childlessness, it is unnecessary here to speak, since although the Mishnah devotes a whole tractate to it (Yebamoth), and it was evidently customary at the time of Christ (Mark 12:19, etc.), the practice was considered as connected with the territorial possession of Palestine, and ceased with the destruction of the Jewish commonwealth (Bechar. i. 7). A priest was to inquire into the legal descent of his wife (up to four degrees if the daughter of a priest, otherwise up to five degrees), except where the bride's father was a priest in actual service, or a member of the Sanhedrim. The high-priest's bride was to be a maid not older than six months beyond her puberty.