Marriage

then the husband who divorced her first may not remarry her after she has been defiled, for that is an abomination to the LORD. You must not bring sin upon the land that the LORD your God is giving you as an inheritance. If a man is newly married, he must not be sent to war or be pressed into any duty. For one year he is free to stay at home and bring joy to the wife he has married.

If a man marries his brother’s wife, it is an act of impurity. He has uncovered the nakedness of his brother; they shall be childless.

or when a feeling of jealousy comes over a husband and he suspects his wife. He is to have the woman stand before the LORD, and the priest is to apply to her this entire law.

“If a man divorces his wife and she leaves him to marry another, can he ever return to her? Would not such a land be completely defiled? But you have played the harlot with many lovers— and you would return to Me?” declares the LORD.

Take wives and have sons and daughters. Take wives for your sons and give your daughters in marriage, so that they too may have sons and daughters. Multiply there; do not decrease.

He who finds a wife finds a good thing and obtains favor from the LORD.

The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. The wife does not have authority over her own body, but the husband. Likewise the husband does not have authority over his own body, but the wife.

A wife is bound to her husband as long as he lives. But if her husband dies, she is free to marry anyone she wishes, as long as he belongs to the Lord.

To the married I give this command (not I, but the Lord): A wife must not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife.

GEMARA: With regard to the case of a man who married his wife’s sister after he was informed that his wife was dead, the Gemara comments: And even if his wife and his brother-in-law both went overseas and he was told that they had died, the halakha is that this marriage he performed is effective only to the extent that his brother-in-law’s wife is forbidden to his brother-in-law. The reason for this prohibition is that he performed a marriage ceremony with a married woman by mistake, and one who erroneously weds a married woman has thereby rendered her forbidden to her husband. The Gemara adds: Even so, it is only his brother-in-law’s wife who is forbidden to her husband, whereas his own wife remains permitted to him.

MISHNA: In the case of a woman whose husband and rival wife traveled to a country overseas, and witnesses came and told her: Your husband died, she shall not marry any other man, in case she requires levirate marriage with her brother-in-law, i.e., yavam, in which case she is prohibited from marrying anyone else. And she also shall not enter into levirate marriage until she knows whether she, i.e., her rival wife, is pregnant. If her rival wife bears a child to her late husband, she does not have a levirate bond with her brother-in-law, and she is therefore prohibited from marrying him.

And if you wish, say that the practical difference between them concerns a different case, that of one who married and ultimately divorced. This is referring to an issue discussed above of whether a woman is considered the rival wife of a forbidden relation simply by virtue of her marriage to the specific man or whether she must be married to him at the time when the mitzva of levirate obligation takes effect, i.e., at the time of the brother’s death.

And if he hath divorced her (the third time), then she is not lawful unto him thereafter until she hath wedded another husband. Then if he (the other husband) divorce her it is no sin for both of them that they come together again if they consider that they are able to observe the limits of Allah. These are the limits of Allah. He manifesteth them for people who have knowledge When ye have divorced women, and they have reached their term, then retain them in kindness or release them in kindness. Retain them not to their hurt so that ye transgress (the limits). He who doeth that hath wronged his soul. Make not the revelations of Allah a laughing-stock (by your behaviour), but remember Allah's grace upon you and that which He hath revealed unto you of the Scripture and of wisdom, whereby He doth exhort you. Observe your duty to Allah and know that Allah is Aware of all things And when ye have divorced women and they reach their term, place not difficulties in the way of their marrying their husbands if it is agreed between them in kindness. This is an admonition for him among you who believeth in Allah and the Last Day. That is more virtuous for you, and cleaner. Allah knoweth; ye know not

And his spouse and his brother

And his wife and his children

Narrated ʿAisha: A man divorced his wife thrice (by expressing his decision to divorce her thrice), then she married another man who also divorced her. The Prophet (ﷺ) was asked if she could legally marry the first husband (or not). The Prophet (ﷺ) replied, "No, she cannot marry the first husband unless the second husband consummates his marriage with her, just as the first husband had done

Narrated ʿAisha: A man divorced his wife and she married another man who proved to be impotent and divorced her. She could not get her satisfaction from him, and after a while he divorced her. Then she came to the Prophet and said, "O Allah's Messenger (ﷺ)! My first husband divorced me and then I married another man who entered upon me to consummate his marriage but he proved to be impotent and did not approach me except once during which he benefited nothing from me. Can I remarry my first husband in this case?" Allah's Messenger (ﷺ) said, "It is unlawful to marry your first husband till the other husband consummates his marriage with you

(Narrated Aisha:regarding the Verse: 'If a wife fears cruelty or desertion on her husband's part ...') (4.128) It concerns the woman whose husband does not want to keep her with him any longer, but wants to divorce her and marry some other lady, so she says to him: 'Keep me and do not divorce me, and then marry another woman, and you may neither spend on me, nor sleep with me.' This is indicated by the Statement of Allah: 'There is no blame on them if they arrange an amicable settlement between them both, and (such) settlement is better

It is better to do one's own duty, however defective it may be, than to follow the duty of another, however well one may perform it. He who does his duty as his own nature reveals it, never commits a sin.

Agriculture, the protection of cows, and trade are the duties of a trader, in accordance with his nature. The duty of a servant is to serve, which also agrees with his nature.

Lord Shri Krishna replied: Man has an inherent faith in one or another of the qualities—purity, passion, and ignorance. Now, listen.

The Brahman once won a victory for the Devas. Through that victory of the Brahman, the Devas became elated. They thought, "This victory is ours. This glory is ours."

Yama said: The good is one thing and the pleasant another. These two, having different ends, bind a man. It is well with him who chooses the good. He who chooses the pleasant misses the true end.

All this, whatsoever exists in the universe, should be covered by the Lord. Having renounced (the unreal), enjoy (the Real). Do not covet the wealth of any man.

Four things befall a heedless man who sleeps with another’s wife: wickedness, poor sleep, ill-repute, and rebirth in hell. He accrues wickedness and is reborn in a bad place, all so a frightened couple <j>may snatch a moment’s pleasure, for which rulers impose a heavy punishment. That’s why a man should not <j>sleep with another’s wife.

I don’t call someone a brahmin after the mother’s womb they’re born from. If they still have attachments, they’re just someone who says “worthy”. Having nothing, taking nothing: that’s who I declare a brahmin.

In this world it’s a blessing to serve one’s mother and one’s father. And it’s a blessing also to serve ascetics and brahmins.

“Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom. When both are faithful and bountiful, disciplined, living righteously, then wife and husband say nice things to each other. Their needs are amply satisfied, so they live at ease. Their enemies are downhearted, when both are equal in ethics.

When both are faithful and bountiful, disciplined, living righteously, then wife and husband say nice things to each other. Their needs are amply satisfied, so they live at ease. Their enemies are downhearted, when both are equal in ethics. Having practiced the teaching here, both equal in precepts and observances, they delight in the heavenly realm, enjoying all the pleasures they desire.”

“With a mind full of hate and no kindness, lusting for others, looking down on her husband, she longs to murder him who paid the price for her. A man’s wife of this sort is called a wife and a killer. A woman’s husband earns his wealth by focusing on a profession, trade, or farming. And even if it’s only a little, she wants to take it. A man’s wife of this sort is called a wife and a thief. She’s an idle glutton who doesn’t want to work. Her words are harsh, fierce, and rude. He works hard, but she lives as his master. A man’s wife of this sort is called a wife and a lord. She’s always caring and kind, looking after her husband like a mother her child. She keeps the wealth that he has earned secure. A man’s wife of this sort is called a wife and a mother. She respects her husband as a younger sister respects her elder. Conscientious, she does what her husband says. A man’s wife of this sort is called a wife and a sister. She’s delighted to see him, like one reunited with a long-lost comrade. She’s of good pedigree, virtuous, and devoted. A man’s wife of this sort is called a wife and a comrade.

Whatever the husband does, the bride willingly accepts. The husband adorns his bride, and keeps her with himself. Joining together, they live in harmony day and night; the husband comforts his wife. ||2|| When the bride asks, the husband runs around in all sorts of ways. Whatever he finds, he brings to show his bride. But there is one thing he cannot reach, and so his bride remains hungry and thirsty. ||3||

Pauree: The husband and wife are very much in love; joining together, their love increases. Gazing on his children and his wife, the man is pleased and attached to Maya. Stealing the wealth of his own country and other lands, he brings it home and feeds them. In the end, hatred and conflict well up, and no one can save him. O Nanak, without the Name, those loving attachments are cursed; engrossed in them, he suffers in pain. ||32||

The bride of the Lord is forever happy and virtuous; she shall never be a widow, and she shall never have to wear dirty clothes. O Nanak, I love my True Husband Lord; my Beloved is the same, age after age. ||2|| O Baba, calculate that auspicious moment, when I too shall be going to my in-laws' house. The moment of that marriage will be set by the Hukam of God's Command; His Will cannot be changed. The karmic record of past deeds, written by the Creator Lord, cannot be erased by anyone. The most respected member of the marriage party, my Husband, is the independent Lord of all beings, pervading and permeating the three worlds.

When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)? Therefore (to guard against this), the sage keeps the left-hand portion of the record of the engagement, and does not insist on the (speedy) fulfilment of it by the other party. (So), he who has the attributes (of the Tao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself. In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.

For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation. It is only by this moderation that there is effected an early return (to man’s normal state). That early return is what I call the repeated accumulation of the attributes (of the Tao). With that repeated accumulation of those attributes, there comes the subjugation (of every obstacle to such return). Of this subjugation we know not what shall be the limit; and when one knows not what the limit shall be, he may be the ruler of a state. He who possesses the mother of the state may continue long. His case is like that (of the plant) of which we say that its roots are deep and its flower stalks firm:—this is the way to secure that its enduring life shall long be seen.

Governing a great state is like cooking small fish. Let the kingdom be governed according to the Tao, and the manes of the departed will not manifest their spiritual energy. It is not that those manes have not that spiritual energy, but it will not be employed to hurt men. It is not that it could not hurt men, but neither does the ruling sage hurt them. When these two do not injuriously affect each other, their good influences converge in the virtue (of the Tao).