Responsum: On the Blessing over the Signs of Virginity

Moses Maimonides

Late 12th Century

Question: And would His Honor also instruct us in the matter of the blessing called the birkat betulim, which is “who placed a walnut in the Garden of Eden.” [This ceremony takes place] when the congregation comes to the house of the bridegroom on the Sabbath to pray or to bless him. The celebrant picks up the cup, recites the blessings over the wine and the spices, and recites this blessing, “who placed,” beginning and ending it with the liturgical blessing formulae like all the rest of the blessings. Does this blessing have a [halakhic] basis, or is it [simply] customary? Instruct us, Your Honor. Also, he recites after it the well-known seven [wedding] benedictions without there being a meal. Does the one who recites these blessings transgress or not? Or is it permitted because there are people there who did not come on the day of the wedding? Clarify this for us, Your Honor, whether it is permissible to say the mentioned blessing or not, and your [heavenly] reward will be double. [ . . . ]

Answer: Regarding that blessing called the birkat betulim, it is undoubtedly a blessing in vain, in addition to its being a very despicable custom that involves a lack of modesty and befouls the holiness and purity of the law to the highest degree. I mean that despicable assemblage that they call the sanctification of the tokens of virginity. It is forbidden for anyone who has fear of Heaven or modesty to attend it under any circumstances.

Signed, Moshe.

Translated by Ruth Langer.

Notes

Words in brackets appear in the original translation.

Credits

Moses Maimonides, Responsum: On the Blessing over the Signs of Virginity, trans. Ruth Langer, from Ruth Langer, To Worship God Properly: Tensions Between Liturgical Custom and Halakhah in Judaism (Cincinnati: Hebrew Union College Press, 1998), 64–65. Copyright © 1998. Republished with permission of Hebrew Union College Press.

Published in: The Posen Library of Jewish Culture and Civilization, vol. 3: Encountering Christianity and Islam.

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Many references to the blessing over the signs of virginity (birkat betulim) are found in post-talmudic literature. It was recited when a groom emerged from the marriage chamber with physical evidence—usually a bloodstained sheet—of the bride’s loss of virginity. This blessing praises virginity and is full of biblical allusions; it has been suggested that its text has been modeled on a blessing recited at a circumcision ceremony. There are strong indications of Palestinian origin of this ritual, and it was widely accepted in geonic circles and beyond. Maimonides, however, deemed this blessing and its ceremony crude, as they did not fit with his mores and appear not to have been practiced in his native Spain. Despite Maimonides’ opposition, the blessing continued to be recited for many centuries.

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Creator Bio

Moses Maimonides

1138–1204

Born in Córdoba, Spain, Moses ben Maymūn (Abū ʿImran Mūsā ibn Maymūn ibn ʿUbayd Allāh; Moses Maimonides, also known as Rambam, an acronym of Rabbi Moses ben Maimon) was a scion of a rabbinic family and the proud heir to the Sephardic tradition of learning. After fleeing to Fez around the age of ten to escape Almohad persecutions in his homeland, he moved to Fustāt (Old Cairo), where he came to head the Jewish community and to serve as physician to the royal family. An active communal leader, Maimonides’ multifaceted contributions to Judeo-Arabic and Hebrew literature include the following: his Commentary on the Mishnah (1168), Book of the Commandments and the Mishneh Torah (both completed around 1178), Guide of the Perplexed (completed around 1190), numerous responsa, important topical essays, and a voluminous corpus of medical texts. His profound influence on virtually every subsequent Jewish thinker finds expression in the popular adage that compares Moses Maimonides to the biblical Moses himself: “From Moses to Moses there was none like Moses.”

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