Hot answers tagged divorce
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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 ...
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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 ...
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The only divorce I can find in Tanach al pi peshat is Avraham's divorcing Hagar. The verse (Genesis 20:10) 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 ...
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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 ...
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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 ...
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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 ...
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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 ...
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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 ...
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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 ...
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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 ...
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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 ...
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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. ...
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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 ...
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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
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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 ...
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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 ...
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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 question has been raised in contemporary times vis-a-vis Israeli soldiers. (And if I recall correctly from a lecture by Rabbi J D Bleich, Jewish soldiers in the British Army during WWII as well.) As Rabbi Bleich pointed out, in today's information era there are exceedingly few cases of people who outright disappear at war. (To prove his point, he asked ...
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 ...
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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 ...
4
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 ...
4
The verse separates clearly between Israel and Judah -- the standard language referring to the Northern and Southern (Davidic) kingdoms:
Israel had committed adultery, I had put her away and given her a bill of divorcement
that yet treacherous Judah her sister feared not; but she also went and played the harlot
So it seems Israel ends up with a divorce ...
4
God takes the children of Israel back. No other nation replaces:
http://ohr.edu/tw/5756/devarim/haazinu.tw
In times to come, when Israel is redeemed from among the nations and
Hashem gathers us to Him, Israel will say "Master of the Universe, it's
written in Your Torah that when a man divorces his wife and banishes her from
his life, should the woman ...
4
The book חוקת הגר (about which and about whose author, warning, I know nothing) writes (on page 22):
גיורת שנתגרשה ורוצה להנשא שנית, יש לכתוב בכתובתה גיורתא דא שלא נשכח ייחוסה, ואין כבר צורך לכתוב מתרכתא דא כי בגיורת יודעים שהיא אסורה לכהן.
Or, in my own free translation:
In the case of a female convert who was divorced and wants to remarry, ...
4
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 ...
4
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 ...
3
This is a very (extremely?) delicate subject. We must first understand what stands behind it and this forum may not be the best place to discuss it. The idea of "tzniut" is very deep and comes to help us build a meaningful and lasting married relationship. The chinuch (training? education?) starts at a very young age much before the boy/girl gets to the age ...
3
These are the cases he brings here:
If the sender (husband) is very sick can the Shliach (messenger) give the Get?
If the sender (husband) became a Shoteh after making a Shliach to write a Get for his (husband's) wife?
If the husband died - the Shliach definitely can't give it.
If Shliach used his own paper (Klaf) is it a kosher Get?
If one makes a Shliach ...
2
R' David Silverberg discusses some non-literal interpretations:
The Maharsha explains that Rava urged Rabbi Zeira to drink during the Purim festivities, to the point where Rabbi Zeira took seriously ill. Rava then prayed on his colleague's behalf and Rabbi Zeira recovered from his intoxication. According to this reading, the Gemara relates this story ...
2
As far as I know the source is not a Gemara. The source is a Medrash:
http://hebrewbooks.org/pdfpager.aspx?req=32637&st=&pgnum=205
ב"ילקוט המכירי" לתהלים קי"ח, כ"ב מובא:
"ישי פירש מאשתו שלוש שנים. לאחר שלוש שנים אמר לשפחתו תקני עצמך הלילה כד שתיכנסי אלי בגט שחרור (רצה להכשיר זרעו מפסול מואבי, שעדין היו עוררין על ההלכה 'מואבי ולא מואבית'), הלכה ...
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