A PERPÉTUA VIRGINDADE DE

MARIA
by Br. Anthony Opisso, M.D.

Desde os primitivos tempos bíblicos, o adultério carregava consigo um sentido de

impureza e corrupção, desta forma, uma mulher que tivesse contato com outro homem,
mesmo que à força, não mais era digna de ser visitada pelo seu marido (Gênesis 49:4; 2
Samuel 20:3, re ibid. 16:21-22; Livro dos Jubileus 33:6-9; Epstein, Leis Matrimoniais
no Talmude Bíblico, p.51).

O código deuteronômico ensina que se um homem se divorcia de sua mulher e esta

posteriormente casa-se de novo, da mesma maneira não pode voltar para o antigo
marido (Dt 24:1-4). Como disse o Senhor através do profeta Jeremias: “Se um homem
despedir sua mulher, e ela se desligar dele, e se ajuntar a outro homem, porventura
tornará ele mais para ela? Não se poluiria de todo aquela terra(o corpo da mulher)? ” (Jr
3:1; veja o Targum para Dt 24:1-4).

De acordo com a lei rabínica, a mulher que cometesse adultério era considerada
"impura" e não lhe era permitido permanecer como esposa de seu marido, que dela se
divorciaria (Sifre on Dt, edit. M. Friedman (1864) 270 p. 122b; Sifre on Numbers, edit.
M. Friedman (1915) 7 p. 4a and 19 p. 66). Além disso, qualquer contato íntimo da
esposa com judeu ou gentio, potente ou impotente, natural ou não, tornava o divórcio
obrigatório (Sotha 26b; Yebamoth 55a, b, 87b; Kethuboth 9a, Babylonian Talmud;
Kethuboth 25a; Sotah 27a, Yad, Sotah 2,2, Jerusalem Talmud).

Nota: Sifré on Numbers, comentário ao livro de Números (c. 300 e.C) fornecendo uma
leitura variada de grande parte daquele livro. Todas as autoridades nele citados gozam
do status de sábios da Mishna (uma das principais obras do Judaísmo), denominada
tannaim (aqueles que repetem as tradições orais), e assim, a exegese é denominada
“tanaítica.” O documento cita como completa composições alheias às passagens da
Mishna e da Tosefta (Aramaico: Suplemento ou Adição), ou seja, uma coleção de
tradições orais relacionadas à Lei oral Judaíca “c. 200 e 250 E.C, respectivamente.

Noivo
De acordo com a lei judaica um homem prometido em casamento era considerado
legalmente casado com ela. A palavra para noivo em hebraico é Kiddush, derivada da
palavra Kadash, cujo significado é "santo" "consagrado," "separado." Por causa do
noivado (como em Mt 1:18; Lc 1:27) ou casamento, uma mulher tornava-se propriedade
particular de seu marido, consequentemente proibida a outros.

Um tratado geral do Talmude denominado Kiddushin (Casamentos e Noivados) e que

denota ‘santificação’ declara; "O marido proíbe sua esposa ao mundo inteiro como um
objeto dedicado ao Santuário" (Kiddushin 2b, Babylonian Talmud).

Sabemos do evangelho de Mateus 1:14 que José, marido de Maria, era um homem
correto, bem assim um judeu devoto e obediente à lei. Tendo notado que Maria estava
grávida e que ele, seu noivo, nada tendo a ver com aquela gravidez poderia condená-la à
morte publicamente por adultério (Dt 22:22-29) ou repudiá-la em segredo.

Sua decisão já estava tomada quando um anjo apareceu a ele em sonho, dizendo: "José,
filho de Davi, não temas receber a Maria, tua mulher, pois o que nela se gerou é do
Espírito Santo;
ela dará à luz um filho, a quem chamarás JESUS; porque ele salvará o seu povo dos
seus pecados " (Mt. 1:20-21). O anjo não usa a frase para união marital: "ter com"
(como em Gn 30:3, 4, 16) ou "juntarem" (Mt 1:18), mas meramente uma palavra
significando, levá-la para casa como uma mulher (paralambano gunaika) sem com ela
viver como marido e mulher. Pois, quando o anjo lhe revelou que Maria era a esposa do
Espírito Santo, José poderia levá-la, sua prometida para casa, como uma esposa, sem,
contudo, com ela ter relações, tendo em vista a Lei acima mencionada.

Casamento com o Espírito Santo

Impende salientar que quando Maria ouviu do anjo as palavras - Eis que conceberás e
darás à luz um filho, ao qual porás o nome de Jesus " (Lc 1:31), também acrescentou: “Virá
sobre ti o Espírito Santo, e o poder do Altíssimo te cobrirá com a sua sombra; por isso o que há
de nascer será chamado santo, Filho de Deus.” (Lc 1:35).

Ao dizer aquelas palavras naqueles termos, o arcanjo declarou a Maria que Deus
entraria em relação marital com ela, fazendo com que ela concebesse Seu Filho em seu
útero. Pois, "cobrir com poder (reshuth) uma mulher" (Targum to Dt 21:4) era um
eufemismo para "ter relações maritais com ela."

Assim também "cobrir com a sombra" (Lc 1:35) ao estender a "asa" ou "manto" sobre
uma mulher era outro eufemismo para relações conjugais. Thus, the rabbis commented
(Midrash Genesis Rabbah 39.7; Midrash Ruth Rabbah 3.9) that Ruth was chaste in her
wording when she asked Boaz to have marital relations with her by saying to him "I am
Ruth you handmaid, spread therefore your cloak ( literally, "wing": kanaph) over your
handmaid for you are my next-of-kin" (Ruth 3:9).

Tallith, another Aramaic-Hebrew word for cloak, is derived from tellal = shadow. Thus,
"to spread one's cloak (tallith) over a woman" means to cohabit with her (Kiddushin
18b, see also Mekhilta on Exodus 21:8). Did not the Lord say to His bride Israel: "I am
married to you" (Jr 3:14) and "your Maker is your husband"? (Is 54-5:5; Jr 31:32)? And
what is more intimate than what the Lord said to His bride: "You developed, you grew,
you came to full womanhood; your breasts became firm and your hair grew... you were
naked... and I saw that you were now old enough for love so I spread my cloak over
you... I gave you My oath, I entered into a covenant with you and you became Mine,
says the Lord God" (Ezk 16:7, 8).

Mary prohibited to Joseph

Having been enlightened by an angel in a dream regarding her pregnancy, and perhaps
further by Mary concerning the words of the archangel Gabriel to her at the
Annunciation, Joseph knew that God had conducted himself as a husband in regard to
Mary. She was now prohibited to him for all time, and for the sake of the Child and
Mary he could only live with her in an absolutely chaste relationship.
Living a celibate life within marriage was not unknown in Jewish tradition. It was told
that Moses, who was married, remained continent the rest of his life after the command
to abstain from sexual intercourse (Ex 19:15) given in preparation the seventy elders
abstained thereafter from their wives after their call, and so did Eldad and Medad when
the spirit of prophecy came upon them; indeed it was said that the prophets became
celibate after the Word of the Lord communicated with them (Midrash Exodus Rabbah
19; 46.3; Sifre to Numbers 99 sect. 11; Sifre Zutta 81-82, 203-204; Aboth Rabbi Nathan
9, 39; Tanchuman 111, 46; Tanchumah Zaw 13; 3 Petirot Moshe 72; Shabbath 87a;
Pesachim 87b, Babylonian Talmud).

Celibacy according to tradition

Elijah and Elisha were celibate al their lives (Zohar Hadash 2:1; Midrash Mishlei 30,
105, Pirke Rabbi Eliezer 33). When for the sake of the Torah (i.e., intense study in it), a
rabbi would abstain from relations with his wife, it was deemed permissible, for he was
then cohabiting with the Shekinah (the "Divine Presence") in the Torah (Zohar re Gn
1:27; 13:3 and Psalm 85:14 in the Discourse of Rabbi Phineas to Rabbis Jose, Judah,
and Hiya).

It is well known that the rabbis spoke concerning the obligation of all males to be
married and procreated: "He who abstains from procreation is regarded as though he
had shed blood" (Rabbi Eliezer in Yebamoth 63b, Babylonian Talmud; see also
Shulkhan Aruch (Code of Jewish Law) section Evenhar-Ezer 1:1,3,4). According to
Yebamoth 62b, B.T. a man is only half a man without a wife, citing Genesis 5:2 where it
is said: "Male and female He (God) created them and blessed them, and called their
name Adam (lit. "Man").

Nevertheless, "if a person cleaves to the study of the Torah (i.e., dedicates all his time to
it) like Simeon ben Azzai, his refusal to marry can be condoned" (Skulkhan Arukh EH
1:4). Rabbinic scholar Simeon ben Azzai (early second century A.D.) was extraordinary
in his learning: "with the passing of Ben Azzai diligent scholars passed from the earth"
(Sotah 9:15). He never married and was celibate all his life so as not to be distracted
from his studies, and because he considered the Torah his wife, for who he always
yearned with all his soul (Yebamoth 63b). He was an outstanding scholar (Kiddushin
20a, B.T.) and also renowned for his saintliness (Berakoth 57b, B.T.).

Other celibates
Jewish tradition also mentions the celibate Zenu'im (lit. "chaste ones") to whom the
secret of the Name of God was entrusted, for they were able to preserve the Holy Name
in "perfect purity" (Kiddushin 71a; Midash Ecclesiastes Rabbah 3:11; Yer. yoma 39a,
40a).

Those in hope of a divine revelation consequently refrained from sexual intercourse and
were strict in matters of purity (Enoch 83:2; Revelation 14:2-5).

Philo (Apol. pro Judaeis 1X, 14-17), Josephus, (Antiq. XVIII. 21) and Hipploytus
(Philosophumena IX, IV, 28a) wrote on the celibacy of the Jewish Essenes hundreds of
years before the discovery of their settlements in Qumran by the Dead Sea.

Philo Judaeus (c. 20 B.C.-50 A.D.), a Jewish philosopher, described Jewish women who
were virgins who have kept their chastity not under compulsion, like some Greek
priestesses, but of their own free will in their ardent yearning for Wisdom. "Eager to
have Wisdom for their life-mate, they have spurned the pleasures of the body and desire
no mortal offspring but those immortal children which only the soul that is dear to God
can bring forth to birth" (Philo, Cont. 68; see also Philo, Abr. 100).

For "the chaste are rewarded by receiving illumination from the concealed heavenly
light" (Zohar 11. 229b-230a). Because "if the understanding is safe and unimpaired,
free from the oppression of the iniquities or passions... it will gaze clearly on all that is
worthy of contemplation" (Philo, Sob. 1.5). Conversely, "the understanding of the
pleasure-loving man is blind and unable to see those things that are worth seeing... the
sight of which is wonderful to behold and desirable" (Philo, Q. Gen.IV.245).

Joseph as celibate caretaker

As the recipient of the great revelation that what was conceived in the womb of Mary,
his betrothed, was of the Holy Spirit and that the Child to be born was destined to save
His people from their sins, surely Joseph knew that he was called to take care of Mary
and her Child, the Messiah, for the rest of his life, which is why the angel told him to
take Mary as his wife.

We may reasonable assume that Mary herself now shared with him all that the
archangel Gabriel said to her. No less a Person than "the Son of God" (Lk 1:35) was to
be entrusted to his care under the shelter of his humble home, now become the Holy of
Holies.

Jewish tradition mentions that, although the people had to abstain from sexual relations
with their wives for only three days prior to the revelation at Mount Sinai (Ex 19:15),
Moses chose to remain continent the rest of his life with the full approval of God. The
rabbis explained that this was so because Moses knew that he was appointed to
personally commune with God, not only at Mount Sinai but in general throughout the
forty years of sojourning in the wilderness. For this reason Moses kept himself "apart
from woman," remaining in the sanctity of separation to be at the beck and call of God
at all times; they cited God's command to Moses in Deuteronomy 5:28 (Midrash Exodus
Rabbah 19:3 and 46.3).

Again, we may be sure that Saint Joseph remained celibate all his life because
throughout his married years he was in daily attendance and communication with Jesus,
the incarnate Word of God.

This article was written by Brother Anthony M. Opisso, M.D., who has been a hermit
for the past thirty-one years. He lives in the woods of the Cistercian Abby in
Rogersville, New Brunswick. Born in Manila, in the Philippines, he is a physician-
surgeon graduate of Loyola University Medical School, Chicago, Illinois (1950). A
Scriptural and Rabbinic scholar, he is the author of five books: The Bread of God, The
Secret Joy of Repentance, The Revelation of Bethlehem, The Revelation of the Son of
Man and The Book of Understanding.
Copyright (c) 1995 by the Association of Hebrew Catholics. All Righs Reserved. Used
by permission. Copies of this article in booklet form may be obtained for $2.00 postpaid
from the Association of Hebrew Catholics, P.O. Box 798, Highland, NY 12528 (phone
914-691-6496). Bulk orders of 10 or more copies are available at a discount.

Let´s read Luke 1:26-35

Note the following verses in this exchange:

27to a virgin betrothed to a man whose name was Joseph, of the house of
David. The virgin's name was Mary.

31"And behold, you will conceive in your womb and bring forth a Son, and
shall call His name Jesus."

34 Then Mary said to the angel, "How can this be, since I do not know a man?"

 Mary is engaged to be married.

 The Angel tells her she is going to get pregnant.
 She asks how can this be, because she knows no man.

Let's break this down so the text makes sense.

Mary is a big girl and clearly knows the facts of life; she is engaged and she is
told she is going to get pregnant.

Note the angel does not say, Mary you are pregnant; he says you are going to
conceive. He talks about a future action.

 Now why would Mary ever ask — how she was going to conceive?

This question makes no sense. The girl was going to be married; the angel
never said when she was going to conceive. There had been other special
conceptions in the Old Testament that had been announced by an Angel.
Never did any of the women involved, ask about the mechanics of the
conception. Mary would have assumed,

"Great, me and Joseph are getting married, and then we will have a child in
the normal way."

That makes sense, but no, Mary seems bewildered.

This makes no sense — unless — Mary knew that her marriage to Joseph was
not going to be your everyday marriage. Here is where being aware of the
custom of the day helps. In that day, some young women (virgins) were
dedicated to the temple for service. They took vows of celibacy or their
parents made the vows for them. These young women were then "married" to
older men, who supported and protected them, but the marriage was never
consummated. Now if this was the case, then Mary's question makes sense. In
fact, this very fact is recorded in the first century writing called the Proto-
evangelism of James. No, this is not inspired Scripture, but it does record
certain historical narratives which include the fact that Mary had been
dedicated to the Temple to be a virgin for life.