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/ The Widow in Judaism by RABBI DR. H. RABINOWICZ 10 At an International Congress held recently, the Pope pointed out that while the Roman Catholic Church did not condemn second marriages for widows, it favored those who remained faithful to the memory of their first husband and to the “perfect symbolism of the sacrement of marriage.” The attitude of many ancient peoples to the widow varied con siderably. Among some the widow was killed as part of the funeral ceremonies; among others re-mar riage was forbidden. Many were the indignities which she suffered She had to paint her body white in order to demonstrate to her husband’s spirit that she was still in mourning. She had to wear a skull-cap and was obliged to ob serve silence for some time after the death of her husband. In time of an epidemic four widows had to drag a plough in order to expel the demons. To the Jew, however, the very word widow conjures up in the mind a woman of heavy heart, bereft of her companion and pro vider. Joy has gone out of her life and her sun has set at noon. She is pictured as desolate and de fenseless. Hence the prophet — Jeremiah’s dirge: “How doth the city sit solitary, that was full of people! How is she become as a widow!" Whatever the cause or dispute, the plea that “she is an Almanah” was an incontrovertible rejoinder capable of silencing any argument. According to the Tal mudic teacher, R. Hana of Bagh dad, the term Almanah is derived from Manah, the 100 zuzim which a widow received for her Keth- ubah (Marriage Contract. Others trace the etymology from the He brew roots “dumb” or “silent.” To lighten the burden of the widow was a great Mitzvah. Here, rabbis would not stand on their dignity. The famous Tzanzer rabbi, Hayyim Halberstamm (1793-1876), the author of Dibre Chavyim, was once walking through the market place when he noticed a widow behind her fruit stall bitterly be wailing the lack of customers. Without further ado, Rabbi Hay yim took her place at the stand and shouted ‘Buy fine apples, a dozen a gulden!’ The news that the Tzaddik had turned salesman soon spread. All rushed to make a purchase and the widow was considerably helped. Like the poor, the stranger and the fatherless, the widow receives loving consideration. God is the “father of the fatherless and the Judge of the widow.” Judgment must be executed for her fairness and promptitude. Cruelty or in justice will bring on Divine re tribution, “Ye shall not afflict any widow, or fatherless child. If thou afflict them in any wise—for if they cry at all unto Me, I will surely hear their cry. My wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your chil dren fatherless.” The widow was to share the gleanings of the corn field, olive trees and vineyards. She was to participate in the tri ennial third tithe and was to be invited to the sacrificial meals and feasts.” And thou shalt rejoice before the Lord thy God, thou and thy son and thy daughter . . . and the fatherless and the widow.” Later on provisions for her sub sistence were kept in the Temple. Spoils taken in war were assigned to her. Her raiment was not to be taken in pledge. The taking of the widow’s ox for a pledge is count ed as a mark of oppression in the same category as the removal of the ancient landmark. With all these provisions, the widow still had many problems. Pathetic is the plight of the woman who came to Elisha saying: “Thy servant my husband is dead and thou know- est that thy servant did fear the Lord and the creditor is come to take unto him my two children to be bondmen.” Rabbinic legislation further safe- gards the status of the widow. She was to be fully maintained out of the estate of her deceased hus band. She was entitled to sell from his landed estate in order to collect her marriage contract. She could act as an executrix. She was to have a dwelling becoming to her dignity and use “the bondmen and bondwomen and the cushions and bolsters and the silver and gold utensils she used during the life time of her husband.” If orphans sold her dwelling, their act was legally invalid. In the Court of Law she was a privileged plain tiff. Her suit was heard after the orphan. “Judge the fatherless, plead for the widow.” The rabbis were concerned that she should not “go begging at people’s door” and anxious to protect her rep utation. A widow is counselled “neither to rear dogs nor accom modate a student as a guest.” There was no bar whatsoever to her remarriage. She could marry a priest although not a high priest. Yet an ordinary priest married to a widow did not have to divorce her if he were elevated to the High Priesthood. A childless widow had first to undergo the ceremony of Halitzah before she was free to marry whomsover she desired. The Rabbis with their great in- The Southern Israelite