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Does a jewish man need a get

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It was August 14, , and he was sitting in his home in Lakewood, New Jersey, with a young Orthodox Jewish woman and her brother. She had sought out Epstein because she desperately wanted to divorce her husband, who was refusing to give her a get , the document that formally dissolves a marriage under Jewish law. In Orthodox Judaism, only husbands can give gets , and while most do, those who refuse wield enormous power over their wives. Even with a civil divorce decree in hand, a woman is not divorced in the Orthodox Jewish world until her husband gives her a get. Until then, she is an agunah , a "chained" woman.

SEE VIDEO BY TOPIC: 'Why I had to leave my ultra-Orthodox family' - BBC News

SEE VIDEO BY TOPIC: 'I'm not going to marry a non-Jewish woman' #lovelinks - Life Links

Can A Woman Initiate Jewish Divorce Proceedings?

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The Jewish view on marriage, historically, provided Biblically mandated [1] rights to the wife which were accepted by the husband. A marriage was ended either because of a divorce document given by the man to his wife, or by the death of either party. Certain details, primarily as protections for the wife, were added in Talmudic times. Non-Orthodox developments have brought changes in who may marry whom.

Intermarriage is not encouraged. In traditional Judaism , marriage is viewed as a contractual bond commanded by God in which a man and a woman come together to create a relationship in which God is directly involved. Non-Orthodox Jewish denominations, such as Reconstructionist, Reform, and Conservative Judaism, recognize same-sex marriage, and de-emphasize procreation, focusing on marriage as a bond between a couple.

In Jewish law , an engagement kiddushin is a contract between a man and a woman where they mutually promise to marry each other, and the terms on which it shall take place. After the reading, the mothers of the future bride and groom break a plate. Today, some sign the contract on the day of the wedding, some do it as an earlier ceremony, and some do not do it at all.

In Haredi communities, marriages may be arranged by the parents of the prospective bride and groom, who may arrange a shidduch by engaging a professional match-maker shadchan who finds and introduces the prospective bride and groom and receives a fee for his or her services. The young couple is not forced to marry if either does not accept the other.

In Jewish law, marriage consists of two separate acts, called erusin or kiddushin , meaning sanctification , which is the betrothal ceremony, and nissu'in or chupah , the actual Jewish wedding ceremony. Erusin changes the couple's interpersonal status, while nissu'in brings about the legal consequences of the change of status.

In Talmudic times, these two ceremonies usually took place up to a year apart; the bride lived with her parents until the actual marriage ceremony nissuin , which would take place in a room or tent that the groom had set up for her. Since the Middle Ages the two ceremonies have taken place as a combined ceremony performed in public. According to the Talmud, [8] erusin involves the groom handing an object to the bride - either an object of value such as a ring, or a document stating that she is being betrothed to him.

In order to be valid, this must be done in the presence of two unrelated male witnesses. After erusin, the laws of adultery apply, and the marriage cannot be dissolved without a religious divorce. After nisuin , the couple may live together. Marital harmony, known as " shalom bayis ," is valued in Jewish tradition. The Talmud states that a man should love his wife as much as he loves himself, and honour her more than he honours himself; [9] indeed, one who honours his wife was said, by the classical rabbis, to be rewarded with wealth.

As for the wife, the greatest praise the Talmudic rabbis offered to any woman was that given to a wife who fulfils the wishes of her husband; [13] to this end, an early midrash states that a wife should not leave the home too frequently.

Marriage obligations and rights in Judaism are ultimately based on those apparent in the Bible , which have been clarified, defined, and expanded on by many prominent rabbinic authorities throughout history.

Traditionally, the obligations of the husband include providing for his wife. He is obligated to provide for her sustenance for her benefit; in exchange, he is also entitled to her income. However, this is a right to the wife, and she can release her husband of the obligation of sustaining her, and she can then keep her income exclusively for herself. The document that provides for this is the ketuba. The Bible itself gives the wife protections, as per Exodus , although the rabbis may have added others later.

The rights of the husband and wife are described in tractate Ketubot in the Talmud, which explains how the rabbis balanced the two sets of rights of the wife and the husband. According to the non-traditional view, in the Bible the wife is treated as a possession owned by her husband, [17] but later Judaism imposed several obligations on the husband, effectively giving the wife several rights and freedoms; [17] indeed, being a Jewish wife was often a more favourable situation than being a wife in many other cultures.

Biblical Hebrew has two words for "husband": ba'al also meaning "master" , and ish also meaning "man", parallel to isha meaning "woman" or "wife". The words are contrasted in Hosea in Christian Bibles , where God speaks to Israel as though it is his wife: "On that day, says the Lord, you will call [me] 'my husband' ish , and will no longer call me 'my master' ba'al. Early nomadic communities practised a form of marriage known as beena , in which a wife would own a tent of her own, within which she retains complete independence from her husband; [20] this principle appears to survive in parts of early Israelite society, as some early passages of the Bible appear to portray certain wives as each owning a tent as a personal possession [20] specifically, Jael , [21] Sarah , [22] and Jacob's wives [23].

In later times, the Bible describes wives as being given the innermost room s of the husband's house, as her own private area to which men were not permitted; [24] [25] in the case of wealthy husbands, the Bible describes their wives as having each been given an entire house for this purpose. It was not, however, a life of complete freedom.

The descriptions of the Bible suggest that a wife was expected to perform certain household tasks: spinning, sewing, weaving, manufacture of clothing, fetching of water, baking of bread, and animal husbandry.

The husband, too, is indirectly implied to have responsibilities to his wife. The Torah obligates a man to not deprive his wife of food, clothing, or of sexual activity; [33] if the husband does not provide the first wife with these things, she is to be divorced, without cost to her. As a polygynous society, the Israelites did not have any laws which imposed monogamy on men. The literary prophets indicate that adultery was a frequent occurrence, despite their strong protests against it, [41] [42] [43] [44] and these legal strictnesses.

The Talmud sets a minimum provision which a husband must provide to his wife: [12]. Rabbinic courts could compel the husband to make this provision, if he fails to do so voluntarily.

According to prominent Jewish writers of the Middle Ages, if a man is absent from his wife for a long period, the wife should be allowed to sell her husband's property, if necessary to sustain herself.

In order to offset the husband's duty to support his wife, she was required by the Talmud to surrender all her earnings to her husband, together with any profit she makes by accident, and the right of usufruct on her property; [49] the wife was not required to do this if she wished to support herself. In Jewish tradition, the husband was expected to provide a home for his wife, furnished in accordance to local custom and appropriate to his status; [12] the marital couple were expected to live together in this home, although if the husband's choice of work made it difficult to do so, the Talmud excuses him from the obligation.

Most Jewish religious authorities held that a husband must allow his wife to eat at the same table as him, even if he gave his wife enough money to provide for herself. Expanding on the household tasks which the Bible implies a wife should undertake, [17] rabbinic literature requires her to perform all the housework such as baking, cooking, washing, caring for her children, etc.

The Talmud elaborates on the biblical requirement of the husband to provide his wife with clothing, by insisting that each year he must provide each wife with 50 zuzim 's-worth of clothing, [54] including garments appropriate to each season of the year. The husband was also expected by the classical rabbis to provide his wife with jewellery and perfumes if he lived in an area where this was customary. The Talmud argues that a husband is responsible for the protection of his wife's body.

If his wife became ill, then he would be compelled, by the Talmud, to defray any medical expense which might be incurred in relation to this; [49] the Talmud requires him to ensure that the wife receives care. If the wife dies, even if not due to illness, the Talmud's stipulations require the husband to arrange, and pay for, her burial; [56] the burial must, in the opinion of the Talmud, be one conducted in a manner befitting the husband's social status, and in accordance with the local custom.

If the wife was captured, the husband was required by the Talmud and later writers to pay the ransom demanded for her release; [59] [60] [61] [62] there is some debate whether the husband was required only to pay up to the wife's market value as a slave, [63] or whether he must pay any ransom, even to the point of having to sell his possessions to raise the funds.

In the classical era of the rabbinic scholars, the death penalty for adultery was rarely applied. It forbids conviction if:. These rules made it practically impossible to convict any woman of adultery; in nearly every case, women were acquitted. In Talmud times, once the death penalty was no longer enforced for any crimes [67] , even when a woman was convicted, the punishment was comparatively mild: adulteresses were flogged instead.

As for men who committed adultery with another man's wife , Abba ben Joseph and Abba Arika are both quoted in the Talmud as expressing abhorrence, and arguing that such men would be condemned to Gehenna. 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 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".

In marriage, conjugal relations are guaranteed as a fundamental right for a woman, along with food and clothing. The husband is forbidden from raping his wife, they are not to be intimate while drunk or while either party is angry at the other.

A woman should be granted a get divorce if she seeks it because her husband is disgusting or loathsome to her. If either partner consistently refuses to participate, that person is considered rebellious, and the other spouse can sue for divorce.

Citing the primacy of the divine command given in Genesis , the time between puberty and age twenty has been considered the ideal time for men and women to be wed in traditional Jewish thought.

Some rabbis have gone further to commend the age of eighteen as most ideal, while others have advocated for the time immediately following puberty, closer to the age of fourteen, essentially "as early in life as possible. A large age gap between spouses, in either direction, is advised against as unwise.

Marriage is held to be uniquely mandatory for men, and an unmarried man over the age of twenty is considered "cursed by God Himself. There is evidence however that in some communities males did not marry until "thirty or older. 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 ketannah literally meaning "little [one]" was any girl between the age of 3 years and that of 12 years plus one day; [85] she was subject to her father's authority, and he could arrange a marriage for her without her agreement.

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. Rates of marriage between Jews and non-Jews have increased in countries other than Israel the Jewish diaspora. Jewish leaders in different branches generally agree that possible assimilation is a crisis, but they differ on the proper response to intermarriage.

There are also differences between streams on what constitutes an intermarriage, arising from their differing criteria for being Jewish in the first place. Orthodox Jews 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. 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. 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. Halakha Jewish law allows for divorce. The document of divorce is termed a get.

The final divorce ceremony involves the husband giving the get document into the hand of the wife or her agent, but the wife may sue in rabbinical court to initiate the divorce. In such a case, a husband may be compelled to give the get , if he has violated any of his numerous obligations; [ which? In this case, the wife may or may not be entitled to a payment. Since around the 12th century, Judaism recognized the right of a wife abused physically or psychologically to a divorce. Conservative Judaism follows halacha, though differently than Orthodox Judaism.

Reform Jews usually use an egalitarian form of the Ketubah at their weddings. They generally do not issue Jewish divorces, seeing a civil divorce as both necessary and sufficient; however, some Reform rabbis encourage the couple to go through a Jewish divorce procedure.

Orthodox Judaism does not recognize civil law as overriding religious law, and thus does not view a civil divorce as sufficient. Therefore, a man or woman may be considered divorced by the Reform Jewish community, but still married by the Conservative community.

Orthodox Judaism usually does not recognize Reform weddings because according to Talmudic law, the witnesses to the marriage must be Jews who observe halacha, which is seldom the case in reform weddings.

Can a woman refuse to give her husband a Jewish religious divorce? It just happened in Australia.

The document has no bearing or effect on any aspect of the civil settlement and makes no reference to responsibility or fault. Although a civil divorce is certainly necessary to end the civil marriage, according to Jewish law Halacha , a Jewish marriage is not dissolved until a Jewish bill of divorce get is exchanged between husband and wife. Most American rabbis, and the Israeli rabbinate, do not recognize a civil divorce as sufficient and will therefore not officiate at a wedding in which either party has been divorced without a get.

Jewish leaders are concerned that messages about the risks of Covid, and the need to isolate and keep social distance, are not reaching pockets of the ultra-Orthodox community who rarely engage with the media and have limited access to the internet. But in Stamford Hill, an area of north-east London with a large Haredi , or ultra-Orthodox, population, some synagogues are still open.

And even with the increased flexibility, there remain several hundred Hasidic and modern Orthodox women every year who become agunot, Hebrew for chained — as in a woman chained to her husband and stuck in a marriage from which he cannot or will not release her. A lawyer and scholar, she is also a co-founder of the Boston Agunah Taskforce. Agunah is the singular of agunot. The Taskforce is devoted to research, education and advocacy for fairness in the Jewish divorce process. They participate in a Jewish marriage ceremony, which includes signing a ketubah, or marriage contract.

Jewish views on marriage

Few events in life are as destabilizing, disappointing, painful, or sad as divorce. When a couple marries, neither expects the marriage to end in divorce. Not every marriage can survive the stresses and strains of day-to-day life. Usually, when couples separate even on a trial basis , the split is the first step on the path to divorce. If you do not know whether divorce is in your future, it may be wise to defer separating until you have explored every opportunity for reconciliation. A therapist should be able to help you clarify what has occurred in your marriage and to understand whether or not your marriage can be saved. If one partner believes there is no hope for reconciliation, divorce is the likely consequence. Judaism accepts divorce as a sad but necessary option for some couples.

Data Protection Choices

The Jewish view on marriage, historically, provided Biblically mandated [1] rights to the wife which were accepted by the husband. A marriage was ended either because of a divorce document given by the man to his wife, or by the death of either party. Certain details, primarily as protections for the wife, were added in Talmudic times. Non-Orthodox developments have brought changes in who may marry whom.

It is clear from this passage that a divorce is accomplished through specific acts of the husband. Neither wife nor beit din Jewish court is mentioned as a possible initiator of the divorce process.

Judaism recognized the concept of "no-fault" divorce thousands of years ago. Judaism has always accepted divorce as a fact of life, albeit an unfortunate one. Judaism generally maintains that it is better for a couple to divorce than to remain together in a state of constant bitterness and strife. Under Jewish law , a man can divorce a woman for any reason or no reason.

When Jews Divorce: Frequently Asked Questions

By subscribing I accept the terms of use. The Jewish community is always lamenting the high intermarriage rates especially in the United States and Canada destroying the continuity of the Jewish religion, but there are deeper reasons why the rate continues to get higher. Enter the world of Jewish online dating for marriage, the last hope to find your Jewish soul mate, beshert or simply marry within the religion. The various websites include those that allow the single to meet individually other eligible singles.

Francesca Hogi, 40, had settled into her aisle seat for the flight from New York to London when the man assigned to the adjoining window seat arrived and refused to sit down. He said his religion prevented him from sitting beside a woman who was not his wife. Irritated but eager to get underway, she eventually agreed to move. She was in a middle seat — her husband had the aisle — when the man with the window seat in the same row asked if the couple would switch positions. Heywood, offended by the notion that her sex made her an unacceptable seatmate, refused.

The Jewish fear of intermarriage

The requirements for a get include that the document be presented by a husband to his wife. The essential part of the get is a very short declaration: "You are hereby permitted to all men". The effect of the get is to free the woman from the marriage, and consequently she is free to marry another and that the laws of adultery no longer apply. The get also returns to the wife the legal rights that a husband held in regard to her. The word get may have its origins in the Sumerian word for document, GID. It appears to have passed from Sumerian into Akkadian as gittu, and from there into Mishnaic Hebrew. Tosefet Beracha to Ki Tisa.

Apr 9, - Airline passengers are sharing stories of conflicts between ultra-Orthodox Jewish men trying to follow their faith by avoiding mixed-sex seating.

In Judaism, marriage between living spouses is terminated through a special divorce ceremony , whereby the husband gives his wife a document of divorce known as a get in the presence of witnesses. Written by a scribe , the get is prepared and given under the careful guidance of a beit din Jewish ecclesiastical court. When a man takes a wife and is intimate with her, and it happens that she does not find favor in his eyes because he discovers in her an unseemly matter, and he writes for her a document of severance, gives it into her hand, and sends her away from his house.

Если нужно, используйте против всех нас слезоточивый газ. Если мистер Хейл не образумится, снайперы должны быть готовы стрелять на поражение. Всю ответственность я беру на. Быстрее.

Она знала, что, если они не будут терять времени, им удастся спасти эту великую дешифровальную машину параллельной обработки.

Каждый компьютер в мире, от обычных ПК, продающихся в магазинах торговой сети Радиошэк, и до систем спутникового управления и контроля НАСА, имеет встроенное страховочное приспособление как раз на случай таких ситуаций, называемое отключение из розетки.

Полностью отключив электроснабжение, они могли бы остановить работу ТРАНСТЕКСТА, а вирус удалить позже, просто заново отформатировав жесткие диски компьютера. В процессе форматирования стирается память машины - информация, программное обеспечение, вирусы, одним словом - все, и в большинстве случаев переформатирование означает потерю тысяч файлов, многих лет труда.

Внезапно сзади ее обхватили и крепко сжали чьи-то руки. Их прикосновение было знакомым, но вызывало отвращение.

За годы, прошедшие после появления в АНБ Сьюзан, Стратмор поднялся с поста начальника Отдела развития криптографии до второй по важности позиции во всем агентстве. Теперь только один человек в АНБ был по должности выше коммандера Стратмора - директор Лиланд Фонтейн, мифический правитель Дворца головоломок, которого никто никогда не видел, лишь изредка слышал, но перед которым все дрожали от страха.

Он редко встречался со Стратмором с глазу на глаз, но когда такое случалось, это можно было сравнить с битвой титанов. Фонтейн был гигантом из гигантов, но Стратмора это как будто не касалось. Он отстаивал перед директором свои идеи со спокойствием невозмутимого боксера-профессионала.

У нее оставалось целых пять часов до рейса, и она сказала, что попытается отмыть руку. - Меган? - позвал он и постучал. Никто не ответил, и Беккер толкнул дверь.  - Здесь есть кто-нибудь? - Он вошел. Похоже, никого. Пожав плечами, он подошел к раковине.

Второй раз за один вечер. Что подумают люди. - В шифровалке проблемы.

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