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1) Didnt Moshe Rabbeinu get divorced from Zipporah? See Rashi Bamidar 12:1, על אודות האשה: על אדות גירושיה. Sounds like he divorced her. I dont think this shittah is universal though. Still looking for more sources. Tosafos in Yevomos 62:a dichsiv says that possibly he wrote her a Get. 2) Pirkei d’Rabbi Eliezer (chapter 30) brings down the following story ...


12

The only divorce I can find in Tanach al pi peshat is Avraham's divorcing Hagar. The verse (Genesis 21:10) says: גָּרֵשׁ הָאָמָה הַזֹּאת, וְאֶת-בְּנָהּ Cast out this bondwoman and her son. The word used is גרש which is the word used for divorce generally in Tanach (eg. Leviticus 22:13) and it seems to be the peshat here because we never hear of Hagar ...


12

Rashi (to Num. 12:1) says ועתה גרשה - now (around the time it came to Miriam's attention) he had divorced Tzipporah. The Lubavitcher Rebbe points out (Likkutei Sichos, vol. 18, p. 145, marginal note to footnote 41) that Rashi gets this from the fact that the Torah calls her האשה, "the woman," rather than אשתו, "his wife." He also notes that according to ...


12

Presumably standard practice is that once a woman begins treating her hair as erva, she should continue doing so. (I believe I've heard this from Rabbis Broyde or Willig.) Rabbi Moshe Feinstein does write that hair-covering while married is dat moshe, but hair-covering afterwards is dat yehudit. There is a great deal of discussion over what those terms ...


12

There are, of course, a lot of explanations about what happened here and what this story means. Shaloh (Torah Shebichsav, Tetzaveh) states that Rabbah brought R. Zeira to a level of Divine understanding, and with that divestment from his physical body, beyond his capabilities. As for the term "slaughtered" (שחיטה), he compares it to the phrase וישחטם במדבר ...


10

Ben Ish Chai identifies two understandings of this aggada: (1) It's literal interpretation in which Rabba actually slaughters R' Zeira, and (2) the "explanation of the kabbalists", in which Rabba and R' Zeira were discussing esoteric secrets of the Torah, and Rabba's soul in some way triumphed over his R' Zeira's, in some sense "unraveling" his soul. (Don't ...


10

As I understand it, if a Kohen is certain that his wife was violated by another man, their union is now prohibited and a divorce would be needed. A kohen is prohibited from being married to an isha zonah, which the Talmud defines as a woman who has had relations with any man -- regardless of her choice in the matter! -- other than her husband, with the ...


10

Rama writes, when discussing how to spell the various Hebrew months in a Get (Shulchan Aruch EH 126:7): אייר, בשני יודי"ן; ואם כתב בחד יו"ד, פסול, אם לא בשעת הדחק. ויש נמנעין ליתן גט באייר, אך במקום הדחק נותנין וכותבין בב' יודי"ן.‏ Iyar is spelled with two Yuds. If one wrote it with one Yud, it is invalid except in pressing circumstances. Some ...


8

According to Even HoEzer 26:1 there is no need for a divorce when the relationship was not for the purpose of marriage.


8

The ceremony is pretty straightforward: If a man dies with no children, then his brother should marry the widow. If the brother chooses not to do so, then chalitza is a ceremony whereby the brother and the widow proclaim that he refuses to marry her; the widow removes his shoe and spits, and everyone acknowledges and proclaims accordingly. So the simplest ...


8

The Rama (EH 1:3) writes that nowadays we are not accustomed to force people to get divorced over this issue. The Bet Shemuel there adds that in such a case the husband may divorce his wife against her will if he chooses to, without worrying about the Cherem of Rabbeinu Gershom.


7

Rambam gives the text of the Get in Hilchos Gerushin 4:12, and says that "all of Israel" customarily write it in this form. His text is indeed substantially similar to the ones you linked, although it's not word-for-word the same. One difference that I see between Rambam's and Rosh's texts on the one hand, and what's used nowadays (at least in the gittin ...


7

There is a Baal Shem Tov story (one version of it is here) where a couple who couldn't have children, had a child due to the Baal Shem Tov's blessing. When the child died on his second birthday, the Baal Shem Tov consoled the bereaved couple by explaining that their child was the reincarnated soul of a great convert who had to come back down in this world in ...


7

I'm not sure if I understood this correctly, feel free to point put any mistakes. The Yad Eliyahu, after much back and forth, seems to say that: The reason for a monetary obligation is, as the Rambam (Hilchot Ishut 10:7) says, in order to make sure that it should not be of little import for a man to kick his wife out of the house. The Rabbis agreed that ...


6

See the Fall 2010 issue of Tradition, with the article entitled "A Marital Agreement to Mediate" by R. David Joseph Mescheloff and also the letters section of the Spring 2011 issue, with letters by R. Howard Jachter and the author. The dispute is whether R. Moshe Feinstein and R. Soloveitchik supported the use of prenuptial agreements (according to R. ...


6

It is important to note that the husband must "believe" his wife in order for them to need a divorce. There is a very pertinent teshuva from R' Moshe Feinstein (אגרות משה אה"ע א' סימן כ"ד) in which he writes that the criteria for "belief" is different from what one may imagine. In essence, according to him, even if a husband says he believes his wife, we ...


6

The document itself is given to the husband to prove that he actually paid the כתובה. He can dispose of it however he desires. Or alternatively, she gives him a שובר (a receipt) documenting that he actually paid her, and she can do with the כתובה whatever she pleases.


6

Hello Baal Rishon, and welcome to J.SE. It sounds like there's a very thorny situation underfoot, and this is going to require a real-life expert rabbi. I strongly recommend you contact the experts at the Beth Din of America. May G-d help everyone involved in this difficult matter, and may it be concluded in such a way that the pain to everyone involved ...


6

NO. Rabbi Isaac Herczog discussed the concept, and rejected it. (Rabbi Hershel Schachter has discussed this in several lectures.) "Zikui" works as follows. I want to gift someone a nice challah knife on shabbos, but it's best to avoid gifts on shabbos as it looks like a business transaction, so on Friday afternoon I say, "I'm sure Shmerel would want to ...


6

If they are divorced then they are not married, and they certainly may not be intimate. Halachikally they are two strangers, and all of the halachos of yichud, etc. apply. For cases where they are legally divorced but don't yet have a get, consult a Rav. They may get remarried, unless the husband is a kohen, they got divorced because the woman committed ...


5

Fist of all, making women un-married retroactively is possible due to gzeira (decree) of Hazal (the rabbis), and gzeira has strength because "כל דמקדש אדעתא דרבנן מקדש" ("anyone effecting kidushin (marriage) does so intending it to be effective only to the extent instituted by Hazal") and the like. Tosafot in Gittin 33a ד"ה ואפקעינהו proposes this, and says ...


5

I think Isaac's nailed it, in a comment on the question: The average person's chances of chas veshalom getting killed in a terror attack today are, thank God, nowhere near the same league as those of someone who goes out to war. Two more points to consider: In the decade 2000-2010, there were b"H fewer than 1000 deaths by terrorism in Israel, a ...


5

In the end of Piskey Ros"h on Gittin the full text of the Get is presented. According to you second question: I'm not sure if it agreed by everyone. But at least there are several opinions on how to write some letters in Get. Look here Rash"i ולורכיה לוי"ו and Tosafot ולורכיה


5

There are several ways this can be worded: X the son of Z who raised him X the son of Y, who is known as [or who goes by] X the son of Z, (who raised him as his son). That's what written into the legal text of the ketubah. It's at the couple's discretion what to read out-loud at the ceremony. (There are some lectures from Rabbi JD Bleich on ...


5

The material on which it's written can be just about anything (Rambam chapter 4): על הכול כותבין את הגט, אפילו על איסורי הנאה; וכותבין על דבר שיכול להזדייף--והוא, שייתנו לה בעדי מסירה. [ג] כיצד: כותב על הנייר המחוק, ועל הדפתרא, ועל החרס, ועל העלין, ועל ידו של עבד, ועל קרן הפרה; ומוסר לה העבד והפרה או הנייר המחוק וכיוצא בו, בפני עדים. The get can ...


5

http://www.torah.org/learning/ravfrand/5762/behaaloscha.html, paraphrasing the מושב זקנים to B'haalos'cha 12:7: Moshe told Miriam that he would not divorce his wife for precisely for the factors that Miriam was calling to his attention. "When I was a fugitive and I was a poor penniless shepherd, this woman married me. She stuck by me when I ...


5

The following is a verse from Isaiah (50:1) which helps us in our understanding this verse: כֹּה אָמַר יְהוָה, אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ, אוֹ מִי מִנּוֹשַׁי, אֲשֶׁר-מָכַרְתִּי אֶתְכֶם לוֹ; הֵן בַּעֲו‍ֹנֹתֵיכֶם נִמְכַּרְתֶּם, וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם. Thus says God: Where is the the bill of your mother's ...


5

Welcome to J.SE! The Talmud prescribes extra blessings to be said at any after-parties held several days after the wedding; if it's an "encore wedding" (as Miss Manners would say), that period is a few days shorter. But as for the dancing at the wedding itself, it's really a matter of taste decided by the people involved. My impression is the most common ...


5

Getting divorced would NOT serve as any halachic basis for an abortion. Life is something of the greatest value and should not be looked upon lightly at all. It is exceedingly important that no one misinterpret halacha to try and "allow" for an abortion when it's forbidden (and a major sin). The baby - who is unable to speak and defend himself - is the true ...



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