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（https://en.wikipedia.org/wiki/Jewish_views_on_marriage）
Family purity
Main article: Niddah
The laws of "family purity" (tehorat hamishpacha) are considered an important part of an Orthodox Jewish marriage and adherence to them is (in Orthodox Judaism) regarded as a prerequisite of marriage. This involves observance of the various details of the menstrual niddah laws. Orthodox brides and grooms often attend classes on this subject prior to the wedding. The niddah laws are regarded as an intrinsic part of marital life (rather than just associated with women). Together with a few other rules, including those about the ejaculation of semen, these are collectively termed "family purity".
Sexual relations
In marriage, conjugal relations are guaranteed as a fundamental right for a woman, along with food and clothing. This obligation is known as "onah." Sex within marriage is the woman's right and the man's duty. If either partner refuses to participate, that person is considered rebellious and the other spouse can sue for divorce.
Ages of marriage
Early-teen marriage was possible in Judaism. According to the Talmud, a father is commanded not to marry his daughter to anyone until she grows up and says "I want this one". A marriage that takes place without the consent of the girl is not an effective legal marriage.
Despite the young threshold for marriage, a large age gap between the spouses was opposed, and, in particular, marrying one's young daughter to an old man was declared as reprehensible as forcing her into prostitution.
A ketannah (literally meaning "little [one]") was any girl between the age of 3 years and that of 12 years plus one day; she was subject to her father's authority and he could arrange a marriage for her without her agreement. However, after reaching the age of maturity, she would have to agree to the marriage to be considered as married. If the father was dead or missing, the brothers of the ketannah, collectively, had the right to arrange a marriage for her, as had her mother. In these situations, a ketannah would always have the right to annul her marriage even if it was the first.
If the marriage did end (due to divorce or the husband's death), any further marriages were optional; the ketannah retained her right to annul them. The choice of a ketannah to annul a marriage, known in Hebrew as mi'un (literally meaning "refusal", "denial", "protest"), led to a true annulment, not a divorce; a divorce document (get) was not necessary, and a ketannah who did this was not regarded by legal regulations as a divorcee, in relation to the marriage. Unlike divorce, mi'un was regarded with distaste by many rabbinic writers, even in the Talmud; in earlier classical Judaism, one major faction - the House of Shammai - argued that such annulment rights only existed during the betrothal period (erusin) and not once the actual marriage (nissu'in) had begun.
In medieval Jewish Ashkenazi communities, girls were often married at very young ages. Since the Enlightenment, child marriage is extremely rare in the Jewish community.
Intermarriage
Main article: Interfaith marriage in Judaism
Rates of marriage between Jews and non-Jews have increased in countries other than Israel (the Jewish diaspora). According to the National Jewish Population Survey 2000-01, 47% of marriages involving Jews in the United States between 1996 and 2001 were with non-Jewish partners. Jewish leaders in different branches generally agree that possible assimilation is a crisis, but they differ on the proper response to intermarriage.
Attitudes
• All branches of Orthodox Judaism do not sanction the validity or legitimacy of intermarriages.
• Conservative Judaism does not sanction intermarriage, but encourages acceptance of the non-Jewish spouse within the family, hoping that such acceptance will lead to conversion.
• Reform Judaism and Reconstructionist Judaism permit total personal autonomy in interpretation of Jewish Law, and intermarriage is not forbidden. Reform and Reconstructionist rabbis are free to take their own approach to performing marriages between a Jewish and non-Jewish partner. Many, but not all, seek agreement from the couple that the children will be raised as Jewish. In other words, Judaism does not exist as a Law but as a voluntary lifestyle, to be tweaked as desired. This allows for any form of marriage to be officiated at by a Reform rabbi, so long as all parties involved label their lifestyle as Jewish.
There are also differences between streams on what constitutes an intermarriage, arising from their differing criteria for being Jewish in the first place. Orthodox and Conservative streams do not accept as Jewish a person whose mother is not Jewish, nor a convert whose conversion was conducted under the authority of a more liberal stream.
In Israel, the only institutionalized form of Jewish marriage is the religious one, i.e. a marriage conducted under the auspices of the rabbinate. Specifically, marriage of Israeli Jews must be conducted according to Jewish Law (halakha), as viewed by Orthodox Judaism. One consequence is that Jews in Israel who cannot marry according to Jewish law (e.g. a kohen and a divorcée, or a Jew and one who is not halachically Jewish), cannot marry each other. This has led for calls, mostly from the secular segment of the Israeli public, for the institution of civil marriage.
Some secular-Jewish Israelis travel abroad to have civil marriages, either because they do not wish an Orthodox wedding or because their union cannot be sanctioned by halakha. These marriages are legally recognized by the State, but are not recognized by the State Rabbinate.
Marriages performed in Israel must be carried out by religious authorities of an official religion (Judaism, Islam, Christianity, or Druse), unless both parties are without religion.
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