Proxy marriage

In most jurisdictions, the law requires that both parties to a marriage be physically present: proxy weddings are not recognized as legally binding.

[1][2] Starting in the Middle Ages, European monarchs and nobility sometimes married by proxy; by the end of the 19th century the practice had largely died out.

[citation needed] There are also examples of proxy marriages amongst South Asian royalty, such as Mirza Muhammad Sultan to Padishah Bibi, on 13 April 1656.

[23] In 19th century Italy, marriage by proxy was prohibited except with respect to the King and members of the Italian royal family.

[23] In the early 20th century, many Japanese, Okinawan, and Korean bachelors who had emigrated to the United States of America found wives from their home country through family networks, with the help of a go-between (called a nakōdo (仲人) in Japanese and a jungmae jaeng-i in Korean), and the exchange of photographs.

As soon as the women arrived in America, the couples were often compelled to marry again with mass wedding ceremonies held at the dock or in hotels.

[27] During the First and Second World Wars, there were many proxy marriages between soldiers serving at the front and women back at home; they often participated in the wedding ceremony via telephone.

During World War I, proxy marriage was permitted by law in Belgium (from 30 May 1916), Czechoslovakia, France (from 4 April 1915),[28] Germany, Italy (from 24 June 1915) and Norway.

[citation needed] Proxy marriages via video link are legal in India, including when the parties are in separate countries, provided witnesses are present.

"[45] In the United States, proxy marriages are provided for in law or by customary practice in Texas, Colorado, Kansas, and Montana.

[52] During the early 1900s, United States proxy marriages increased significantly when many Japanese picture brides arrived at Angel Island, California.

[54] Catholic canon law permits marriage by proxy,[55] but requires officiants to receive authorization from the local ordinary before proceeding.

The process includes the groom sending the worth of a small denominational coin (שוה פרוטה), to the bride as discussed in Tractate Kiddushin Second Chapter.

All Rabbis agree that it is preferable to betroth in person based on the dictum "It is more fitting that the mitzva be performed by the man himself than by means of his agent".