Erusin

It must be done with the consent of the Yavamah.

or of her father, if the avama is a ketana who was widowed from Eirusin.

Recall that a ketana widowed from Nisuin is no longer under the authority of her father.

Halakha Bet adds that ma'amar must be accompanied by the trappings of Nisuin, including the recitation of Sheva Brachot and the writing of a ketubah, though as we saw in the last parakh, the property which continues to be meshubahed to the payment of her ketubah is the estate of her deceased husband, not the property of her new husband.

In the biblical Hebraic wedding, when there were two main parts of the wedding.

There was the betrothal called the erusin, E-R-U-S-I-N, N, erosine, and then there was the nuptials called the nisuim, nisuim, nisuim, N-I-S-U-I-M, I think it is.

I'd have to go back and look at my notes.

I haven't taught on this in years.

Maram Padua, who lives in Italy in, I think, the 1400s, had said about a different situation.

Let's suppose a man or a woman had Eirusin.

So Arison is the ring ceremony.

So in our times, the ring ceremony is directly linked to the full marriage, but in earlier times, it wasn't true.

Case 2.

If the man and woman are already married with Eirusin, and the husband asks the sofer to write a get, which he will use after nisuin, the Rambam writes that this get is valid.

He doesn't write that the husband may use this get l'chatchila, and presumably he may not, because of the problem of get yashan from l'chahei.

The nisuen which take place between the writing and the giving of the geth involve not only yichud, but most likely b'ya as well.

He may pluck off the payrout, but has no ownership of the property itself.

Halacha Bet adds that any property inherited by the wife after Eirusin is a form of nixei melog, because any property of the wife's not set aside as nixei son barzel at the start of the marriage is automatically considered nixei melog.

The Nedunya as a whole, both Nixetzon Barzel and Nixem Malog, appear only sporadically in this and the coming Prakim, and will be discussed at greater length in Perek Chaf Bet.

The Rambam defines these terms here only to emphasize that the laws of collecting the Ketubah in the remainder of this Perek deal not with the Nedunya, but rather with the Ikar and the Tosefet, and henceforth the term Ketubah is understood to refer to these parts only.