8

Given that this is not an every day scenario, I don't think you'll find many Batei Din who will as a matter of policy issue conditional gittin. Nonetheless, that doesn't mean they will never issue them. Rabbi Howard Jachter has an excellent pair of articles here and here that surveys more contemporary approaches to handling cases such as these. In the ...


5

Sure. We see in Yehoshua 1:13-15 that he reminds all two and a half tribes of "what Moshe the servant of Hashem commanded you," and after it's all over he calls all of them (Yehoshua 22:1-3) and praises them for keeping their word, using the same expression. Meshech Chochma explains why the condition wasn't explicitly mentioned by Moses to the half tribe of ...


4

This would not be prohibited through the laws of the land, since the First Sale Doctrine (17 United States code section 109(a))exhausts copyright lending laws at the point of sale. Normal copyright laws in halacha cover the profits from something, not the use of the object itself (Chasam Sofer Choshen Mishpat 49). Therefore, if you aren't profiting, it ...


3

I'm comfortable to say that no opinion in the Talmud holds this way. The first reason is that, having learned Kiddushin and perek Yesh Nochlin of Bava Basra, two of the primary places where this discussion comes up, I have never come across a third opinion. The second reason is that the reasoning which many Acharonim give for the dispute of R' Meir and R' ...


3

"Girsha stam" means he divorced her without stating any conditions. Mochel means forgiving, so "he is forgiving the condition" or if you wanted to say it in proper English "he forgives the condition" or "he forgoes the condition." In other words, he waives it (or is presumed to have waived it, depending on the context).


3

In "Gray Matter - Discourses in Contemporary Halachah", Rabbi Chaim Jachter explores various proposed solutions to the Agunah problem, including the idea of instituting a condition that would retroactively annul the marriage in the event of civil divorce. He writes that such a suggestion was made in the late nineteenth and early twentieth centuries by some ...


2

I think you are looking for Shulchan Aruch Even Haezer 38,35: המקדש על תנאי, וחזר אחר כמה ימים ובטל התנאי, אף על פי שבטלו בינו לבינה שלא בפני עדים, בטל התנאי והרי היא מקדשת סתם. וכן אם היה התנאי מן האשה ובטלה אותו בינה ובינו, בטל התנאי. לפיכך, המקדש על תנאי ובעל סתם, או כנס סתם, הרי זו צריכה גט אף על פי שלא נתקים התנאי, שמא בטל התנאי כשבעל או כשכנס. If ...


2

See Shulchan Aruch Choshen Mishpat סימן רמא - המתנה במה תתקים וכן המחילה והנותן דבר שאינו מסים where is states: ה': יֵשׁ מִי שֶׁאוֹמֵר, שֶׁהַנּוֹתֵן מַתָּנָה לַחֲבֵרוֹ אֵינוֹ מַתָּנָה, אֶלָּא אִם כֵּן שֶׁיִּהְיֶה בְּדַעַת הַנּוֹתֵן שֶׁתְּהֵא בִּרְשׁוּת מְקַבֵּל לַעֲשׂוֹת בָּהּ כָּל חֶפְצוֹ. בַּמֶּה דְּבָרִים אֲמוּרִים, שֶׁנְּתָנָהּ לוֹ סְתָם אֶלָּא ...


2

Piskei Tshuvos in siman 638 #3, brings some sources that discuss this. It is a machlokes. The שואל ומשיב is stringent. His opinion is brought in פסקי תשובה. In עיקרי הד׳ט is an opinion to be lenient, he compares this to removing tzitzis from one beged to place on another. He also quotes להורות נתן who deals with this issue at length and ends up allowing it ...


1

The Gemora 76b asks regarding the case of "it should be a Get now if i don't come back here in 12 months time (same would apply with returning to where she lives in 30 days)". How can we even know that he really came back to where his wife lives if the stipulation is between the husband and wife (i.e he could just say he came back and she'll never be ...


1

Shulchan Aruch Even haezer 143, 10 הַנּוֹתֵן גֵּט לְאִשְׁתּוֹ ...אִם הִתְנָה עָלֶיהָ שֶׁתִּתֵּן לוֹ מָאתַיִם זוּז, וְחָזַר וְהִתְנָה בִּפְנֵי שְׁנַיִם שֶׁתִּתֵּן לוֹ שְׁלשׁ מֵאוֹת זוּז, כְּבָר בִּטֵּל הַתְּנַאי שֶׁל מָאתַיִם זוּז, וּצְרִיכָה לִתֵּן שְׁלשׁ מֵאוֹת זוּז. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה If a person gave a Get to his wife stipulating she must give ...


1

Rav Heinemann said in a shiur at Ner Yisroel Baltimore, "If you leave the משלוח מנות outside someone’s house which is a חצר המשתמרת, then you’re יוצא. If it’s not משתמרת or the area outside his door isn’t his property, then you cannot be יוצא with merely leaving the משלוח מנות there."


1

This concept that the Rabbis can annul/ uproot a marriage is found in several places in the gemara such as Gittin 33a and Kesuvos 3a. The Rabbis have the right to do this because when we get married we say k'das moshe v'yisrael (see Tosfos Kesuvos 3a) which means in a select few cases the Rabbis have the power to retroactively uproot the kiddushin. Nowadays ...


1

The גמרא in בכורות discusses similar issues - assuming that maaser money is like giving תרומות ומעשרות. Have a look at some of it here - at paragraph 3 titled: PAYING SOMEONE TO GIVE "MATNOS KEHUNAH" TO A YISRAEL'S GRANDSON It would seem - based on a quick review - that one could "sell" one's maaser money.


1

in the artscroll book Reb Mendel, Rabbi Mendel Kaplan zt'l is quoted as saying that David saw with divine inspiration (ruach hakodesh) that she was his soulmate in all the mystical worlds, just not yet in this one. there is support for this in that Solomon came specifically from her.


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