Patah Salero wrote:Gw udah bosen ngeliat pembelaan anak-anak FFI soal Aturan umur di yahudi. Silahkan baca aja deh disini. Gw gak aakan komen lebih lanjut. mau terima, terserah. Gak mau terima gak ada masalah.
Three stages of development define the rabbinic legal status of girls: minor (ketannah or tinoket), maiden (na’arah) and adult (bogeret), according to Niddah 5:7. Maidenhood (na’arut) lasts for only six months before full legal majority is attained (BT Niddah 65a; Sefer ha-Bagrut 3: lines 8–11; Rambam, Ishut 2:12). Both time and physiological development influence the definition of the stages. A girl remains a minor until she reaches the age of twelve years and two pubic hairs have sprouted. This age was probably chosen because the majority of girls have begun to develop pubic hair by that age and it has remained relatively stable for puberty in the Mediterranean area. Throughout her minority and maidenhood she is under the absolute authority of her father. He has legal right to anything which she finds, her handiwork and money given for her marriage by the groom or his family (Mishnah Ketubbot 4:4; Rambam Ishut 3:11. As a minor he may sell her as a maidservant, usually with the understanding that she would become the wife of the master or of his son. In the event that she did not marry one of them, she was released at the appearance of two pubic hairs (Mishnah Kiddushin 1:2). The father has biblical authority to marry her to the Jewish man of his choice from the day of her birth (Niddah 5:4). The marriage is binding and may only be broken by the death of her spouse or by the acceptance of the writ of divorce (get) by her father. The legal bond created by the marriage contracted by her father remains intact even after the death of her husband if he has no offspring. If her spouse dies without offspring and he has brothers through his father, the girl becomes a yevamah, who is subject to levirate marriage (yibbum) to her brother-in-law or release from the obligation through halizah. Her consent is not considered necessary for her marriage or yibbum if her father arranged the marriage. Although Rav (third century C.E.) (or R. Elazar according to another tradition) said the father should not marry off his daughter until she says, “I want that man” (BT Kiddushin 41a), this statement had no legal effect and marriage arrangements were generally made for economic or social benefits.
If the father has married off his daughter while she was a minor and she was then either widowed or divorced, the father loses his right to contract another marriage on her behalf. At marriage, she left his legal domain, reshut, transferred to her husband’s legal domain and cannot return to her father’s legal dominion although she may return to his household. She is considered an orphan in her father’s lifetime (JT Yevamot 1:2, 2d). It is possible that this condition was initiated in order to prevent unscrupulous fathers from repeatedly contracting marriage followed by divorce. If the father died, no legal guardian, including the girl’s mother or brothers, could contract a biblically binding marriage for her. They could, however, contract a rabbinically binding marriage while the girl was a minor which would also subject her to the laws of yibbum.
Bukankah kutipan diatas sejalan dengan apa yang sudah ane terangkan pertama kali?? Ane sungguh bingung dengan bung, yang memiliki dua kekurangan besar yaitu gagal mencerna kalimat dan gagal memahami kalimat dalam bahasa asing (sekaligus gagal mencernanya juga), Maaf bung.
Patah Salero wrote: Di Indonesia ada gak ATURAN YANG MENGATUR USIA MINIMAL MENIKAH BAGI LAKI-LAKI ATAU PEREMPUAN ??
Ada bung, usia menikah sebaiknya pada usia dewasa. Aturan kan??
Patah Salero wrote:Kalau ada, dan ada orang yang melawan aturan tersebut tentu AKAN GW LAPORKAN KE POLISI karena telah melanggar undang-undang.
Bung sering kali salah memahami kalimat yang bung tuliskan sendiri, sehingga bawah sadar bung menjadi bersikeras terhadap pendapat lawan diskusi. ATURAN belum tentu undang undang. Hukum/aturan yang dikenal di indonesia ada hukum positif ada juga hukum adat keduanya diakui dan dapat dipakai. Ane tergelitik menanggapi, karena ane melihat ada kesalahan dalam memahami dan cara pikir bung dalam memberikan argumen.
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