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the biblical institution whereby a man must marry the widow of his childless brother in order to maintain the brother's line

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Levirate marriage is another important practice after interment.
The Talmudic tractate Yevamot (literally "levirate marriages") deals with the legal rules that arise from the description of levirate marriage contained in Deuteronomy 25:5-10:
On the one hand, she wants to outline the rabbinic conception of levirate marriage in its many facets.
The range of marriage practices witnessed in the Old Testament is wide: parentally arranged and self-initiated, endogamous and exogamous, monogamous and polygamous, as well as levirate marriage.
They also practic= e levirate marriage - not according to Muslim custom, which allows for vari= ous relatives of the deceased to marry a widow, whether or not she has chil= dren, but rather closer to Jewish custom, in that only brothers can marry o= nly childless-widows.
4,563 (1480), as well as 4,845 (1485), the viceroy forces a Jew to free a widow from the obligation of Levirate marriage, in no.
Idu, the protagonist in the eponymous novel shattered convention by choosing death rather than succumb to a levirate marriage at the demise of her husband.
Therefore (subject to addressing the presumptions posited by Reish Lakish), the first marriage could be invalidated ab initio and the wife is freed from a levirate marriage obligation.
Kass suggests that the crime Onan (and, in his way, Judah) committed was to disregard the custom of levirate marriage, the duty to raise up a child for the dead brother.
Not the sacrificial laws, surely, nor the detailed laws concerning kashrut, mixtures of wool and linen, and levirate marriage.
Third, subsidiarity is consistent with the biblical pattern that responsibility for justice and compassion begins with the family (Jacob and Levi; Levirate marriage, the right of redemption [Ruth and Boaz]).
If (her husband) died, she performs the ceremony of Halizah but cannot contract a Levirate marriage.
But is it possible -- and in the state of the evidence this can only be a speculative question -- that the father-in-law's actions represent the local survival of a form of levirate marriage of the kind practised in some earlier Near Eastern societies, and maintained, particularly among Jews (who had very close cultural ties to the Phoenicians) well into the mediaeval era?
In the Second Temple period, Ilan proposes, levirate marriage, not the release of halitzah, was common; while after 70 C.
P often accords with rabbinic Halachah, but sometimes disagrees, for instance, in prescribing that the son of a levirate marriage be named after the deceased (Deut.