Rules for dating a jewish man
Those who assist at a divorce proceeding, or the witnesses who testify to the death of an absent husband, may not marry the woman thus released (Yeb. If the child died during the interval, she might remarry immediately (Yeb. During the first thirty days of mourning after the death of a near relative no marriage may be entered upon. No marriage might be entered upon on Sabbaths, holy days, or the week-days of the holy days, except in very urgent cases (Beẓah 36b; "Yad," Shabbat, xxiii. The first nine days of the month of Ab were regarded as days of mourning and no marriage might then be performed.
When the defect is the result of a disease, there is a difference of opinion among the authorities (Eben ha-'Ezer, 5). One who is suspected of having committed adultery with another man's wife is not permitted to marry her after she has been divorced or after she has become a widow (Soṭah 25a; Yeb. The Biblical prohibition forbidding one to remarry his divorced wife after she has been married to another (Deut. 4) is extended by the Rabbis to the following cases: No one may remarry his divorced wife if he divorced her on suspicion of adultery, or because she had subjected herself to certain vows, or on account of her barrenness (see Divorce). A woman who had an unweaned child was required to wait the same period. There are certain times during which marriage is forbidden. 14; Eben ha-'Ezer, 64, 5; Oraḥ Ḥayyim, 339, 4, 524, 1, Isserles' gloss).
The Rabbis regarded it as improper to marry without a previous engagement, and would punish one who did so, although the act itself was considered valid (Ḳid. This last form of betrothal was discouraged by the Rabbis; and sometimes such a procedure met with severe punishment at the hands of the authorities. The parties were not, however, entitled to conjugal rights, nor were they bound by the obligations of married life (see Husband and Wife).
The manner of betrothal first mentioned seems to have been the most common, but later this was modified, so that instead of money the man gave his bride a ring, plain, and made of gold, the value of which was constant and well known (Tos., Ḳid. "Wehilketa"; Eben ha-'Ezer, 27, 1; 31, 2, Isserles' gloss; see Betrothal). After the lapse of a certain period from the time of betrothal (twelve months if the bride was a virgin and a minor, and thirty days if she was an adult or a widow; Ket.
Women are exempted from the duty of marriage, although, to avoid suspicion, they are advised not to remain single (ib. These might or might not have been preceded by an engagement ("shiddukin"), although the prevailing custom was to have a formal engagement before marriage, when a contract ("tena'im") was drawn up in which the parties promised, under the penalty of a fine ("ḳenas"), to be married at an appointed time (see Breach of Promise of Marriage). The betrothal was effected in any of the three following ways: (1) by the man handing a coin (a peruṭah, the smallest Palestinian coin, was sufficient for the purpose) or its equivalent to the woman in the presence of two competent witnesses, and pronouncing the words "Be thou consecrated to me," or any other phrase conveying the same idea; (2) by the man handing a contract ("sheṭar") to the woman containing the same formula; (3) by actual cohabitation between groom and bride.
In the case of her father's death, her mother or her brothers could give her in marriage, subject to her confirmation or annulment on her reaching the age of puberty(see Mi'un).
In Orthodox Jewish circles, you have others, like the woman’s hair [usually covered].
The first positive commandment of the Bible, according to rabbinic interpretation (Maimonides, "Minyan ha-Miẓwot," 212), is that concerning the propagation of the human species (Gen. The duty of marriage is discharged after the birth of a son and a daughter (Yeb. Still no man may live without a wife even after he has many children (ib.). He who marries a woman unworthy of him is bound by Elijah and chastised by God; and concerning him Elijah writes, over the signature of God, "Wo unto him who profanes his children and degrades his family" (Ḳid. In rabbinic times there were two distinct stages in the marriage ceremony: (1) its initiation or the Betrothal ("erusin"), and (2) its completion or the marriage proper ("nissu'in"). I think it’s the novelty of going deeper into the erotic mind of the same partner, really understanding their fantasies. A husband slowly gets his wife to trust him enough to open up about her erotic fantasies about other men, which are usually sinful, and usuallyexciting. But I don’t think it’s the novelty of a new partner. The act of betrothal might be performed also by proxies appointed either by the bride or by the groom or by both; but it was recommended that the contracting parties be present at the ceremony ("Yad," Ishut, iii. After betrothal the parties were regarded as man and wife; and the act could be dissolved only by death or by a formal bill of divorce. 66b) was considered to be much more severe than that (strangulation) inflicted upon the unfaithful married woman (Deut. 57b), during which the bride could prepare her trousseau, the marriage proper was celebrated.If the woman proved unfaithful during the period of betrothal she was treated as an adulteress, and her punishment (that of stoning; Deut. This was attended with the ceremony of home-taking ("liḳḳuḥin" or "nissu'in") and isolation of the bridal pair in the bridal chamber ("ḥuppah").