GEN341 … the son was expected to “leave his father and his mother” [this verse] … this verse was translated by Onkelos to include a shift in physical domicile.  In mishnaic times, though, many married sons doubtless remained quite near the parental hearth, a tendency explicable on economic as well as social grounds. Parents would sometimes provide a “bridal house for their son” in the immediate vicinity of their own home; if we may judge by its name, this was a temporary dwelling.  [M. Baba Batra 6:4. The Talmudic discussion strongly implies that this “house” is adjacent to the parental home.]  On the other hand, the rabbis disapproved of the new couple’s living with the bride’s parents [Baba Bata 98b, Pesachim 113a, Kiddushin 12b, p. Kiddushin 3:8; 64b], though it was an old Judeaen custom for the son-in-law to “live-in” at the bride’s home for a period separating the betrothal (kiddushin) and the completion of the marriage (nissu’im), and economic and personal considerations doubtless led many similar situations throughout the country.  M. Ketubot 1:5, Tosefta Ketubot 1:4.  There was, of course, one pursuit that did compel its devotee to travel far from the parental home for great lengths of time: the study of Torah. The student of Torah was encouraged by the rabbis to spend years at the academy (yeshiva), far from mother and father; as the rabbis won the loyalty of greater number of Jews, more and more young men doubtless left their homes to study at central academies.  Rav himself declared, “The study of Torah is greater than filial piety. For Jacob was not punished for all the years [of study] in the academy of Ever… Megillah 16b.  BLIDSTEIN 110