## Kitzur Shulchan Arukh Siman 145

###### Kitzur Shulchan Arukh 145:1
[Kitzur Shulchan Arukh 145:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:1)

חָיָּב כָּל אָדָם לִשָּׂא אִשָּׁה, כְּדֵי לִפְרוֹת וְלִרְבּוֹת. וּמִצְוָה זוֹ חָלָה עַל הָאָדָם מִשֶּנִּכְנַס לִשְׁנַת הַשְּׁמוֹנֶה עֶשְׂרֵה. וְעַל כָּל פָּנִים לֹא יַעֲבוֹר מֵעֶשְׂרִים שָׁנָה בְּלֹא אִשָּׁה, רַק אִם עוֹסֵק בַּתּוֹרָה בְּהַתְמָדָה וּמִתְיָרֵא לִשָּׂא אִשָּׁה, כְּדֵי שֶלֹּא יִתְבַּטֵּל עַל יְדֵי כָּךְ מִלִּמּוּדוֹ, מֻתָּר לוֹ לְהִתְאַחֵר. וְהוּא, כְּשֶׁאֵין יִצְרוֹ מִתְגַּבֵּר עָלָיו.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Every man is obligated to get married in order to fulfill the mitzvah of propagation. This mitzvah is incumbent on a man from the beginning of his eighteenth year¹ rules that it means eighteen complete years.. At any rate, you should not pass your twentieth year without getting married. Only if you are diligently studying Torah and are afraid to marry in order not to be disrupted from learning Torah, are you permitted to delay marrying; and this is so, provided you are not overwhelmed with lustful desire.

footnotes:
¹ Magid Mishnah


###### Kitzur Shulchan Arukh 145:2
[Kitzur Shulchan Arukh 145:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:2)

כֵּיוָן שֶׁהוֹלִיד בֵּן וּבַת, קִיֵם מִצְוַת פְּרִיָה וּרְבִיָה. וְהוּא, שֶׁלֹּא יְהֵא הַבֵּן סָרִיס אוֹ הַבַּת אַיְלוֹנִית. נוֹלְדו לוֹ בֵּן וּבַת וָמֵתוּ, אִם הִנִּיחוּ בָּנִים, הֲרֵי זֶה קִיֵּם מִצְוַת פְּרִיָה וּרְבִיָּה. בַּמֶּה דְּבָרִים אֲמוּרִים, כְשֶׁהָיוּ בְּנֵי הַבָּנִים בֵּן וּבַת, וְנוֹלְדוּ מִן הַבֵּן וּמִן הַבַּת. אַף עַל פִּי שֶׁבְּנוֹ הוֹלִיד בַּת וּבִתּוֹ יָלְדָה בֵּן, הוֹאִיל וּבָאִים מִבְּנוֹ וּבִתּוֹ, קִיַּם מִצְוַת פְּרִיָּה וּרְבִיָה. אֲבָל אִם אֶחָד מֵהֶם לֹא הִנִּיחַ זֶרַע, אַף עַל פִּי שֶׁהַשֵּנִי הִנִּיחַ כַמָּה בָנִים וּבָנוֹת, לֹא קִיַּם הַמִּצְוָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When you have begotten a son and a daughter, you have fulfilled the mitzvah of propagation, provided the son is not impotent or the daughter sterile. If you had a son and a daughter who died, and they left surviving children, you have fulfilled the mitzvah of propagation. This is true only when the surviving grandchildren are a son and a daughter and were begotten from your son and your daughter, so that even if your son begot only a daughter, and your daughter begot only a son, since they come from your son and daughter, you have fulfilled the mitzvah of propagation. But if one of your children left no surviving children even though your other child left many surviving sons and daughters, you [the grandfather] have not fulfilled the mitzvah of propagation.


###### Kitzur Shulchan Arukh 145:3
[Kitzur Shulchan Arukh 145:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:3)

אַף עַל פִּי שֶׁקִּיֵם מִצְוַת פְּרִיָה וּרְבִיָה, אָסוּר לוֹ לַעֲמֹד בְּלֹא אִשָּׁה. וְצָרִיךְ שֶיִשָּׂא אִשָּׁה בַּת בָּנִים אִם אֶפְשַׁר לוֹ. אַךְ אִם הוּא מֵבִין בְּעַצְמוֹ שֶׁאֵינוֹ רָאוּי עוֹד לְהוֹלִיד, טוֹב לוֹ יוֹתֵר לִשָּׂא אִשָּׁה שֶׁאֵינָהּ בַּת בָּנִים, וְכֵן אִם יֶשׁ לוֹ בָּנִים הַרְבֵּה, וּמִתְיָרֵא שֶׁאִם יִשָׂא אִשָּׁה בַּת בָּנִים, יָבוֹאוּ קְטָטוֹת וּמְרִיבוֹת בֵּין הַבָּנִים וּבֵין אִשְׁתּוֹ, מֻתָּר לוֹ לִשָׂא אִשָּׁה שֶׁאֵינָהּ בַּת בָּנִים. אֲבָל אָסוּר לוֹ לֵישֵׁב בְּלֹא אִשָׁה מִשׁוּם חֲשָׁשָׁא זֹאת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Even though you have fulfilled the mitzvah of propagation, you are forbidden to remain without a wife. You should marry a woman capable of bearing children if it is possible. But if you are aware that you are unable to have children, it is preferable that you marry a woman that is not able to bear children. Similarly, if you have many children, and you fear if you marry a woman capable of bearing children there will be bickering and quarrels between your children and your wife, you are permitted to marry a woman who is not capable of bearing children, but it is forbidden to remain unmarried because of this concern.


###### Kitzur Shulchan Arukh 145:4
[Kitzur Shulchan Arukh 145:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:4)

נָשָׂא אִשָּׁה וְשָׁהֲתָה עִמוֹ עֶשֶׂר שָׁנִים וְלֹא יָלְדָה, יֶשׁ לוֹ לְגָרְשָׁהּ, וְיֵשׁ בָּזֶה כַּמָּה חִלּוּקֵי דִינִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a man takes a wife and she was with him ten years without bearing children, he should divorce her. Concerning this practice, there are many *halachic* details.


###### Kitzur Shulchan Arukh 145:5
[Kitzur Shulchan Arukh 145:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:5)

אִשָּׁה אֵינָהּ מְצֻוָּה עַל פְּרִיָה וּרְבִיָה. וּמִכָּל מָקוֹם לֹא תַעֲמֹד בְּלֹא בַּעַל, מִשׁוּם חֲשָדָא.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A woman is not commanded to fulfill the mitzvah of propagation. Nevertheless, she should not remain unmarried² consider this a binding *halachah* but *Be’er Hetev* 1:27—considers this as just good advice. so as not to be subject to suspicion.

footnotes:
² Most poskim


###### Kitzur Shulchan Arukh 145:6
[Kitzur Shulchan Arukh 145:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:6)

יִשְׁתַּדֵּל כָּל אָדָם לִקַּח אִשָּׁה הַגוּנָה מִמִּשְׁפָּחָה הֲגוּנָה. שְׁלֹשָׁה סִימָנִים יֵשׁ לָהֶם לְיִשְֹרָאֵל, בַּיְשָׁנִים, רַחֲמָנִים, גּוֹמְלֵי חֲסָדִים. וּמִי שֶׁאֵין לוֹ סִימָנִים אֵלּוּ, אֵינוֹ רָאוּי לִדָּבֵק בּוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Every man should try to marry a worthy woman from a respectable family. The Jewish people have three traits: they are modest, compassionate, and benevolent. A person lacking these traits is not a commendable partner for marriage.


###### Kitzur Shulchan Arukh 145:7
[Kitzur Shulchan Arukh 145:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:7)

אִשָּׁה כְּשֵׁרָה, אַף עַל פִּי שֶׁהוּא נוֹשֵׂא אוֹתָהּ בִּשְׁבִיל הַמָּמוֹן שֶׁיֵשׁ לָהּ, מֻתָּר. וְדַוְקָא כְּשֶׁנּוֹתְנִים לוֹ אֶת הַמָּמוֹן בְּרָצוֹן טוֹב. אֲבָל אִם מְעַגֵּן אֶת עַצְמוֹ וּמַמְתִּין עַד שֶׁיִמְצָא אִשָּׁה עִם מָמוֹן כְּחֶפְצוֹ, אוֹ שֶעָשָׂה שִׁדּוּכִין וּפָסְקוּ לוֹ מָמוֹן הַרְבֵּה וְחָזְרוּ בָהֶם וְהוּא מְעַגֵּן אֶת כַּלָּתוֹ בִּשְׁבִיל זֶה, אוֹ שֶהוּא מִתְקוֹטֵט בַּעֲבוּר זֶה, כָּל הָעוֹשֶׂה כֵּן, מִקְּרֵי נוֹשֵׂא אִשָּׁה לְשֵׁם מָמוֹן, דְהַוְיָן לוֹ בָּנִים שֶׁאֵינָם מְהֻגָּנִים, וְאֵינוֹ מַצְלִיחַ, וְאֵין זִוּוּגוֹ עוֹלֶה יָפֶה. כִּי הַמָּמוֹן שֶׁהָאָדָם לוֹקֵחַ עִם אִשְׁתּוֹ, אֵינוֹ מָמוֹן שֶל ישֶׁר, אֶלָּא כָּל מַה שֶׁיִתֵּן לוֹ חָמִיו וַחֲמוֹתוֹ, יִקַּח בְּעַיִן טוֹבָה, וְאָז יָצְלִיחַ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a woman is suitable, even if you marry her because of her wealth, it is permitted, but only when the money is given willingly. But if you defer marriage and wait until you find a woman with the money you desire; or if you agreed to a marriage and was promised a great deal of money, and the promise was retracted, and you abandon your bride because of this, or you quarrel over this, you are referred to as "One who marries for money." You will have unworthy children, and will not be successful. Such a marriage will not be a happy one, for money that a man takes for marrying his wife is money not properly earned. But, rather, whatever is given to you by your father-in-law or mother-in-law you should accept graciously, and then you will be successful.


###### Kitzur Shulchan Arukh 145:8
[Kitzur Shulchan Arukh 145:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:8)

עַם הָאָרֶץ, לֹא יִשָׂא בַּת כֹּהֵן, שֶׁאֵין זִוּוּגָם עוֹלֶה יָפֶה. וּמַאן דְּקָפֵיד, יֶשׁ לוֹ לְדַקְדֵּק שֶׁלֹּא יִשָׂא אִשָּׁה שֶׁשְּׁמָהּ כְּשֵם אִמּוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A man ignorant in Torah knowledge³ Responsa 70 rules that this *halachah* does not apply to a man who is ignorant in Torah knowledge but only to one who also fosters an extraordinary contempt for Torah scholars. should not marry the daughter of a *kohein* for such a marriage will not be a happy one. A scrupulous person should be particular not to marry a woman who has the same name as his mother.⁴. When the situation arises, most authorities agree that it is sufficient to change the name of one of them by adding another name. Some prefer to change the names of both women.

footnotes:
³ The Chavos Yair
⁴ From the will of Rabeinu Yehudah Hachassid


###### Kitzur Shulchan Arukh 145:9
[Kitzur Shulchan Arukh 145:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:9)

מִצְוָה לִשָּׂא בַת אֲחוֹתוֹ אוֹ בַת אָחִיו. אֲבָל שְׁאָר קְרוֹבָה, בֵּין שֶׁהִיא קְרוֹבָה לוֹ אוֹ לְאִשְׁתּוֹ שֶמֵּתָה אוֹ שֶגֵּרְשָׁהּ אוֹ שֶׁהִיא קְרוֹבָה לְאִשָּׁה שֶׁחָלַץ לָהּ, לֹא יִשָׂא בְּלִי שְׁאֵלַת חָכָם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is a mitzvah to marry your sister's daughter or your brother's daughter. You should not marry any other relative, whether she is related to you or to your deceased or divorced wife, or she is related to the woman to whom you have given *chalitzah*,⁵ means removing. Here it refers to a ritual that includes removing the sandal of her brother-in-law, in reference to the Law of Levirate. (*Yevomah*) without consulting an *halachic* authority

footnotes:
⁵ Chalitzah


###### Kitzur Shulchan Arukh 145:10
[Kitzur Shulchan Arukh 145:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:10)

לְעוֹלָם יְהֵא אָדָם זָהִיר בִּכְבוֹד אִשְׁתּוֹ, שֶׁאֵין בְּרָכָה מְצוּיָה בְּבֵיתוֹ שֶל אָדָם אֶלָּא בִּשְׁבִיל אִשְׁתּוֹ, וְכָךְ אָמְרוּ לִבְנֵי דוֹרָם, כַּבְּדוּ אֶת נְשׁוֹתֵיכֶם כְּדֵי שֶתִּתְעַשָּׁרוּ (עַיֵן לְעֵיל סִימָן סג סָעִיף א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You should be ever careful to honor your wife, for blessing is not found in a person's home but for the wife's sake. And so the Sages said to the men of their time, "Honor your wives so that you may be blessed with wealth."⁶ (59a).

footnotes:
⁶ Maseches Baba Metziah


###### Kitzur Shulchan Arukh 145:11
[Kitzur Shulchan Arukh 145:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:11)

אָסוּר לִשְׁהוֹת עִם אִשְׁתּוֹ אֲפִלּוּ שָׁעָה אַחַת בְּלֹא כְּתֻבָּה. וְאִם אָבְדָה הַכְּתֻבָּה, צָרִיךְ לִזָּהֵר מְאֹד, שֶׁיֵלֵךְ מִיָד לְבֵית הַדִין לִכְתֹּב לָהּ כְּתֻבָּה אַחֶרֶת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may not dwell with your wife even for a short time without a *kesubah*.⁷ If the *kesubah* is lost you must be very concerned and go immediately to the *Beis Din* to write another *kesubah* for her.

footnotes:
⁷ Marriage contract.


###### Kitzur Shulchan Arukh 145:12
[Kitzur Shulchan Arukh 145:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:12)

כֹּהֵן אָסוּר בִּגְרוּשָׁה, בְּזוֹנָה, בַּחֲלָלָה, וּבַחֲלוּצָה. זוֹנָה, הַיְנוּ אֲפִלּוּ נִבְעֲלָה בְּאֹנֶס בְּעִילַת אִסוּר, וְנֶעֶשְׂתָה זוֹנָה וַאֲסוּרָה לַכֹּהֵן. וַחֲלָלָה, הַיְנוּ שֶנּוֹלְדָה מִכֹּהֵן שֶׁנָּשָׂא אִשָּׁה הָאֲסוּרָה לוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A *kohein* is forbidden to marry a divorcée, a harlot, a *chalalah*⁸ is a woman who was born of a marriage between a *kohein* and a woman whom he was not permitted to marry, such as a divorcée etc. (see below) or one to whom *chalitzah* was given. A woman is considered a harlot in this instance even if she was forced to have illicit intercourse and is forbidden to a *kohein*. A *chalalah* is a woman born to a *kohein* who married a woman forbidden to him.

footnotes:
⁸ A chalalah


###### Kitzur Shulchan Arukh 145:13
[Kitzur Shulchan Arukh 145:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:13)

כָּל אִשָּׁה שֶׁנִּתְאַלְמְנָה אוֹ שֶׁנִּתְגָרְשָׁה, לֹא תִנָּשֵׂא לְאִישׁ אַחֵר עַד שֶׁתַּמְתִּין תִּשְׁעִים יוֹם, חוּץ מִיוֹם הַגֵּרוּשִין אוֹ מִתַת בַּעְלָהּ, וְחוּץ מִיוֹם הַנִּשּׂוּאִין וַאֲפִלוּ אִם הִיא אִשָּׁה שֶׁאֵינָהּ רְאוּיָה לָלֶדֶת. וָאֲפִלּוּ הָיָה בַּעְלָהּ הָרִאשׁוֹן בִּמְדִינַת הַיָם אוֹ חָבוּשׁ בְּבֵית הָאֲסוּרִין, אֵין חִלּוּק. וַאֲפִלּוּ הִפִּילָה נֵפֶל בֵּינְתַיִם, לָא מַהֲנֵי לָהּ. וַאֲפִלוּ לְהִתְקַשֵּׁר בְּשִׁדּוּכִין, אֲסוּרָה, אֶלָּא אִם כֵּן יִשָׁבַע הַמְשֻׁדָךְ, שֶׁלֹּא יִכָּנֵס לְתוֹךְ בֵיתָהּ תּוֹךְ הַזְּמָן. אֲבָל הַמַּחֲזִיר גְּרוּשָׁתוֹ, אֵינוֹ צָרִיךְ לְהַמְתִּין.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Any woman who was widowed or divorced must wait ninety days⁹ (41B). *Beis Shmuel* 13:1. excluding the day of her divorce or her husband's death and excluding her wedding day before marrying another man. This is the *halachah* even if she is a woman incapable of bearing a child. Even if her first husband was overseas; or incarcerated in prison, it makes no difference. Even if she miscarried in the interim, it is to no avail. She is forbidden even to get engaged [during this waiting period,] unless her intended husband vows not to enter her house during this waiting period. But one who remarries his divorcee need not wait.

footnotes:
⁹ This is a Rabbinic injunction designed to eleminate any chance of someone marrying his sister. This can happen if there is doubt as to who is really the father; the first or the second husband. This waiting period leaves no room for doubt. See Maseches Yevamos


###### Kitzur Shulchan Arukh 145:14
[Kitzur Shulchan Arukh 145:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:14)

אִם הִיא מְעֻבֶּרֶת אוֹ מֵינִיקָה, לֹא תִנָשֵׂא לְאִישׁ אַחֵר, עַד שֶׁיְהֵא לַוָּלָד אַרְבָּעָה וְעֶשְׂרִים חֹדֶשׁ. וַאֲפִלּוּ יָלְדָה לְאַחַר שֶׁנִּתְגָּרְשָׁה אוֹ שֶׁנִּתְאַלְמְנָה, וְלֹא הִתְחִילָה לְהָנִיק, צְרִיכָה לְהַמְתִּין. וְאִם יֵשׁ אֵיזֶה עִנְיָן גָדוֹל בַּדָּבָר, יַעֲשׂוּ שְאֵלַת חָכָם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If the aforementioned woman is pregnant or is nursing an infant, she may not marry *another* man until the child is twenty four months old. Even if she gave birth after she was divorced or widowed and has not yet begun to nurse, she must wait. If a very important matter is involved, they should consult an *halachic* authority.


###### Kitzur Shulchan Arukh 145:15
[Kitzur Shulchan Arukh 145:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:15)

אִשָּׁה שֶׁמֵּתוּ לָהּ שְנֵי אֲנָשִׁים, לֹא תִנָשֵׂא לַשְּׁלִישִׁי בְּלִי שְׁאֵלַת חָכָם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A woman whose two husbands died, should not marry a third one¹⁰ without consulting an *halachic* authority.¹¹

footnotes:
¹⁰ It is a sign that perhaps this woman’s lot causes her husbands to die.
¹¹ Much depends on the circumstances surrounding their deaths.


###### Kitzur Shulchan Arukh 145:16
[Kitzur Shulchan Arukh 145:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:16)

אִשָּׁה שֶׁשָּׁמְעָה שֶׁמֵּת בַּעְלָּהּ בְּמָקוֹם אַחֵר, אֲפִלּוּ שָׁמְעָה מִכַּמָה אֲנָשִׁים כְּשֵׁרִים, לֹא תִנָשֵׂא בְּלִי שְׁאֵלַת חָכָם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a woman heard that her husband died in some other place, even if she heard this from many trustworthy men, she should not remarry without consulting an *halachic* authority.


###### Kitzur Shulchan Arukh 145:17
[Kitzur Shulchan Arukh 145:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:17)

הַנֶּחְשָׁד עַל אֵשֶׁת אִישׁ וְגֵרְשָׁהּ בַּעְלָהּ אוֹ שֶׁמֵּת, הֲרֵי זוֹ אֲסוּרָה לָזֶה הַנֶּחְשָׁד. שֶׁכְּשֵׁם שֶׁנֶאֶסְרָה לַבַּעַל, כָּךְ נֶאֶסְרָה לַבּוֹעֵל. וַאֲפִלּוּ גֵרְשָׁה בַּעְלָהּ רַק מֵחֲמַת דָּבָר מְכֹעָר שֶׁשָׁמַע עָלֶיהָ עִם הַנֶחְשָׁד, אָסוּר לְהַנֶּחְשָׁד שֶיִשָּׂא אוֹתָהּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a man is suspected of committing adultery with a married woman, and her husband divorced her or died, she is forbidden to [marry] that suspected man,¹² and is forbidden to her husband (until she is proven innocent by the ritual involving drinking the *Sotah* water in the *Beis Hamikdash*). Subsequently, she is also forbidden to the suspect even after she is divorced or widowed. for just as she became forbidden to her husband, so too she is forbidden to the one who committed adultery with her. Even if her husband divorced her only because of improper conduct that was rumored about her regarding that suspected man, the suspect is forbidden to marry her.¹³

footnotes:
¹² This is a Biblical ordinance, and refers only when her husband had warned her that she not dare be alone with that man, and she was caught being alone with him. Although there were no witnesses that actual adultery had been committed, nonetheless, she is called a sotah
¹³ In this case it is a Rabbinic injunction.


###### Kitzur Shulchan Arukh 145:18
[Kitzur Shulchan Arukh 145:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:18)

הַנֶּחְשָׁד עַל נָּכְרִית וְנִתְגַיְרָה, לֹא יִשָׂאֶנָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
One who is suspected of having intercourse with a non-Jewess, who subsequently converted to Judaism, is forbidden to marry her.


###### Kitzur Shulchan Arukh 145:19
[Kitzur Shulchan Arukh 145:19](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:19)

נָכְרִי הַבָּא עַל בַּת יִשְֹרָאֵל וְאַחַר כָּךְ נִתְגַּיֵר, לֹא יִשָׂאֶנָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A non-Jew who had intercourse with a Jewess, and subsequently converted to Judaism, is forbidden to marry her.


###### Kitzur Shulchan Arukh 145:20
[Kitzur Shulchan Arukh 145:20](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:20)

הַמְגָרֵשׁ אֶת הָאִשָּׁה כְּדֵי שֶׁיִשָׁא אוֹתָהּ חֲבֵרוֹ, אֲפִלוּ לֹא הִתְנָה עִמָּהּ בְּפֵרוּשׁ, אֶלָּא שֶׁנִּכָּר שֶׁנִּתְגָרְשָׁה בִּשְׁבִיל זֶה, אָסוּר לוֹ שֶיִּשָּׁא אוֹתָהּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If one divorces his wife so that she can marry a particular man, even though he did not expressly make this conditional but it is evident that this is the objective of the divorce, it is forbidden for that individual to marry her.


###### Kitzur Shulchan Arukh 145:21
[Kitzur Shulchan Arukh 145:21](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:21)

אוֹתָן שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶלֹּא יִשָּׂא אוֹתָן, אֲפִלּוּ בְּאוֹתוֹ מָבוֹי שֶהוּא דָר, לֹא תָדוּר הִיא.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Those women whom the Sages, of blessed memory, have forbidden one to marry, may not dwell even in the closed alley in which he dwells.


###### Kitzur Shulchan Arukh 145:22
[Kitzur Shulchan Arukh 145:22](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:22)

מִי שֶׁשָּׁמַע עַל אִשְׁתּוֹ שֶׁזִנְּתָה, אַף עַל פִּי שֶׁאֵין הַדָּבָר בָּרוּר לוֹ, צָרִיךְ לַעֲשׂוֹת שְׁאֵלַת חָכָם, אִם מֻתָּר לוֹ לָדוּר עִמָּהּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a man heard that his wife committed adultery, even though he is not certain about it, he must consult an *halachic* authority if he is permitted to live with her.


###### Kitzur Shulchan Arukh 145:23
[Kitzur Shulchan Arukh 145:23](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:23)

אִשָּׁה שֶׁנִתְגָּרְשָׁה מִשׁוּם פְּרִיצוּת, אֵין רָאוּי לְאָדָם כָּשֵׁר שֶׁיִשָֹּאֶנָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is not befitting for a respectable man to marry a woman who was divorced because of immodesty.


###### Kitzur Shulchan Arukh 145:24
[Kitzur Shulchan Arukh 145:24](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:24)

אִשָּׁה רָעָה בְדֵעוֹתֶיהָ, שֶׁהִיא בַּעֲלַת מְרִיבָה, וְשֶׁאֵינָהּ צְנוּעָה כִּבְנוֹת יִשְֹרָאֵל הַכְּשֵׁרוֹת, מִצְוָה לְגָרְשָׁהּ, אֲפִלּוּ בְּזִוּוּג רִאשׁוֹן.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a woman has bad character traits such as a quarrelsome disposition, or she is not modest as are respectable Jewish women, it is a mitzvah to divorce her, even if it is the first marriage.


###### Kitzur Shulchan Arukh 145:25
[Kitzur Shulchan Arukh 145:25](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:25)

מִצְוַת חֲכָמִים, שֶיַשִּׂיא אָדָם בָּנָיו וּבְנוֹתָיו סָמוּךְ לְפִרְקָן, שֶׁאִם יַנִיחֵן, יָבוֹאוּ לִידֵי זְנוּת אוֹ לִידֵי הִרְהוּר. וְעַל זֶה נֶאֱמַר וּפָקַדְתָּ נָוְךָ וְלֹא תֶחֶטָא. וְכֵן מִצְוַת חֲכָמִים עַל בְּנֵי יִשְֹרָאֵל, שֶׁמִּי שֶׁרוֹאֶה שֶׁאִשְׁתּוֹ אֵינָהּ הוֹלֶכֶת בְּדֶרֶךְ יְשָׁרָה וְיֵשׁ לָהּ אֵיזוֹ קְרֵבוּת עִם אֲנָשִׁים אֲחֵרִים, שֶׁיּוֹכִיחַ אוֹתָה וְיַזְהִיר אוֹתָהּ בֵּינוֹ לְבֵינָהּ בְּנַחַת וּבְדֶרֶךְ טָהֳרָה, כְּדֵי לְהָסִיר אֶת הַמִּכְשׁוֹל וּלְהַדְרִיכָהּ בְּדֶרֶךְ יְשָׁרָה. אֲבָל אַל יֹאמַר לָהּ בְּפֵרוּשׁ, אַל תִּסָּתְרִי עִם פְּלוֹנִי, וַאֲפִלּוּ בֵינוֹ לְבֵינָהּ, (מֵאַחַר שֶעַכְשָׁו אֵין לָנוּ מֵי סוֹטָה, וְיֵשׁ בָּזֶה מְבוּכָה). וְכָל מִי שֶאֵינוֹ מַקְפִּיד עַל אִשְתּוֹ וְעַל בָּנָיו וְעַל בְּנֵי בֵיתוֹ וּמַזְהִיר וּפוֹקֵד דַּרְכֵיהֶם תָּמִיד עַד שֶׁיֵדַע שֶׁהֵם שְׁלֵמִים מִכָּל חֵטְא וְעָוֹן הֲרֵי זֶה חוֹטֵא, שֶנֶּאֱמַר, וְיָדַעְתָּ כִּי שָׁלוֹם אָהֳלֶךָ וּפָקַדְתָּ נָוְךָ וְלֹא תֶחֱטָא.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The Sages have ordained that a man should marry off his sons and daughters when they reach maturity, for if he neglects to do so they may be tempted into prostitution, or to have lewd thoughts. Concerning this it says, "And you shall visit your habitation and you will not sin."¹⁴ 5:24 נָוְךָ “Your habitation” refers to your wife. Also the Sages commanded the *Bnei Yisrael*, that whoever sees that his wife is not conducting herself properly, and is somewhat intimate with other men, he should admonish her and caution her, privately, gently, and in a pure way, to prevent her from stumbling, and to influence her to conduct herself properly. But he should not say to her expressly, "Do not meet in private with so and so." (You should not say this) even privately, (since presently we do not have *Mei sotah*¹⁵ this can lead to serious problems). If you are not strict with your wife and your children, and all the members of your household to caution them and to constantly supervise their conduct until you are confident they are perfectly free of sin and iniquity, you are considered a sinner. For it is said, "And you shall know that peace is in your tent and you shall visit your habitation and not sin."¹⁶ 5:24. However, if there is no peace in your home, you will have then sinned.

footnotes:
¹⁴ Job
¹⁵ See note 12.
¹⁶ Job


###### Kitzur Shulchan Arukh 145:26
[Kitzur Shulchan Arukh 145:26](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/145:26)

אָסוּר לַעֲשׂוֹת שְׁתֵּי חֻפּוֹת לִשְׁנֵי אַחִים אוֹ לִשְׁתֵּי אַחָיוֹת בְּיוֹם אֶחָד, מִשּׁוּם דְאֵין מְעָרְבִין שִׂמְחָה בְּשִׂמְחָה. וְיֵשׁ אוֹמְרִים, דַּאֲפִלּוּ בְּשָׁבוּעַ אֶחָד אֵין לַעֲשׂוֹתָן, וּרְאָיָה מִיַעֲקֹב אָבִינוּ, דִּכְתִיב, מַלֵּא שְׁבֻעַ זֹאת (עַיֵּן טורי זהב ובאר היטב אוֹרַח חַיִּים סִימָן תקמו סָעִיף קטן א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to perform the marriage ceremonies of two brothers or of two sisters in the same day, because you may not join one festive event with another. Some [authorities] say that you may not perform both ceremonies even in the same week,¹⁷ 548:1—*Rabbeinu Yehudah Hachassid*. See *Sha’ar Hatziyun* 546:3 who rules against this opinion, for *Rashal* stated it is a printing error as it contradicts the Talmud that permits one to marry less than a week before *Yom Tov*. and they bring proof [of this from the marriage] of our father, Yaakov. For it is written, "Fulfill the week of this one."¹⁸ 29:27.

footnotes:
¹⁷ Taz
¹⁸ Genesis