Patriarchal Family and Authority

The family includes either those who are descended from a common progenitor, as "bet Dawid," the house (dynasty) of David (1 Samuel 20:16); "bet Lewi," the house (tribe) of Levi (Numbers 17:8); "bet Yisrael," the house (nation) of Israel (Exodus 16:31); or a body of persons who form one household under one head and one domestic government, including parents, children, sons- and daughters-in-law, and dependents. While the principle of kinship was the basis of the family, clan, and nation, by a legal fiction persons not of the Hebrew blood were admitted into its union as members. Much stress is laid upon purity of race. Abraham sends Eliezer to his kindred in search of a wife for his son Isaac (Genesis 24:3 et seq.). In Judges 14 Samson's family is surprised that he does not wed one of his tribe; yet union by intermarriage with alien people was quite prevalent. The laws of the Mosaic code sought to restrict intermarriage, and the fulminations of the Prophets, as well as the great reformation under Ezra and Nehemiah, are all evidence of the prevalence of this custom.

Law and Prophets, Psalmists and Proverbs, Talmud and Midrash again and again dwell upon the importance of the family. Malachi (3:23 [A. V. 4:5] et seq.) tells of Yhwh sending the prophet Elijah before the coming of "the great day," that he may bring about perfect union between parents and children.

Importance of the Family.

The clan, "mishpaḥah" (Genesis 10:18-20; Numbers 1:2); the tribe, "maṭṭeh" (1 Kings 8:1) and "shebeṭ" (Exodus 28:21); and the nation, "'am" (Exodus 1:9), were considered as extensions of the family. In all these forms of development the underlying bond was the belief in a descent from a common ancestor, and the resulting kinship of all the persons constituting such a political division. The ties of blood were of absolute and undisputed strength (see see GO'EL). In the family is seen the patriarchal as distinct from the matriarchal system. The father is the head of the family, and through him the genealogy is traced. "The relationship on the father's side is a hereditary one, but that on the mother's side is not regarded as such " (B. B. 109b). This principle is based upon the section of the Mosaic law which provides that in case of a man dying without descendants and brothers, his father's brothers or kinsmen are the legal heirs. Hence the mother's father or brothers, or other kinsmen on the mother's side, are excluded from inheritance (Numbers 27:8-11).

The primitive family was a close corporation. This characteristic was retained to some extent down to the time of the Diaspora. The family determined right and wrong, made laws, administered justice, and maintained divine worship (Genesis 8:20; 13:4; 22:13,14; Job 1:5). This explains why among the ancient Hebrews the political state did not attain to the high development of Hellas and Rome. But the main reason for the solidarity of the family may be found in its religion. Not only is one born into a group of fellow citizens, but, as a matter of course, he embraces the gods of the family and of the state. These to the ancient mind were as much a part of the particular community as were the human members. Thus Yhwh appears to Jacob and tells him, "I am Yhwh, the Lord God of Abraham thy father, and the God of Isaac" (Genesis 28:13); Rachel took with her the "teraphim" (images) of Laban, her father, and put them in "the camel's furniture" (ib. 31:33-35); Joshua and the Prophets speak of Yhwh as the God of Israel, as their inheritance (Joshua 13:33). In the days of Saul and David the tribes had long been united in the worship of Yhwh, and yet the clans maintained their annual sacra gentilicia, at which every member of the group was bound to be present (1 Samuel 20:6,29). Aaron, the high priest, on the Day of Atonement brings sacrifices to atone for the sins of his house, of his tribe, and of the people (Leviticus 16). That the change of nationality involves a change of cult may be clearly seen from the Book of Ruth. "Thy sister in-law," says Naomi to Ruth, "is gone back unto her people and unto her gods." Ruth replies, "Thy people shall be my people, and thy God my God" (1:14 et seq.).

Paternal Authority.