Jewish Teachings on Love and Marriage

A million heap trapped in troubled wedding disassociateys dash for the ne arest exit. If their marriage cannot work, the whole institution must be headed for extinction. . . Second, the number of unconnected families and unhappy marriages continues to increase despite these "free" alternatives and a liberated sexual atmosphere. Divorce and unhappiness are the gravestones that pockmark the informal fields of the free society (Lamm xiii-xiv).

The Judaic society is as affected by these forces as any other, and Lamm clearly feels a need to reiterate the important themes of relish and marriage that suffer been promoted by and that have in turn supported the Jewish community for centuries, with the hope of strengthening the institution of marriage and the community as a whole.

Lamm states in fact that his book get egress describe the customs dutyal Jewish view of romantic love, premarital sex, homosexuality, interfaith marriage, and extramarital affairs. All of this is done with reference to recital and to the doctrine on which the traditions are based:

The religious set that people must bring to marriage are old, tested, rich--and or so forgotten. But they encourage both durability and excitement in marriage. The Jewish way needs to be articulated immediately because it is the Jewish concept of marriage w

hich was, and can again become, the foundation of the family in Western elaboration (Lamm xiv).

A Jew is one who accepts the faith of Judaism. There is also a cultural definition in that a Jew is one who considers himself a Jew or is so regarded by the community. Judaism in any example holds that mankind can most genuinely worship matinee idol by imitating those qualities considered godly, such as mercy, justice, and tolerance.

There are tierce principal tenets in the Jewish prayer book: 1) the love of learning--Jews long ago had a system of compulsory instruction, and education is a responsibility of the Jewish community; 2) the worship of God--Jews are taught that God is to be worshiped out of love and not out of fear; and 3) vertical deeds--good deeds are those that come from the heart, and no one is exempt from obligations to his fellow human beings. Jews believe in the immortality of the soul, but the nature of this immortality is known only to God. They do not any longer accept the literal idea of enlightenment and hell, however, thought here was a time when that was a part of Jewish theology. In the twelfth century, the philosopher Maimonides opposed the idea of rewards and punishments for behavior and said that the reward for virtuous living is in the good life itself (Rosten 104-105).

Lamm proceeds in a logical spirt through the different aspects of love and marriage, relating Jewish custom and legal philosophy to the specific actions of seeking a marriage partner, deciding who is and who is not a good marriage partner, understanding the nature of Jewish marriage, understanding the marriage covenant itself, knowing about the rite and the covenant it celebrates, and so on. Underlying much of the discussion is a concern for the institution of marriage as such:

Rosten, Leo. Religions in America. New York: Simon and Schuster, 1963.

Lamm shows this same concern for the protection of Judaic tradition while also both recognizing and analyzing the needs of modern life. I
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