Attack on Shalom Kaminetsky Encouraging Tamar to Remarry without a GET

Rabbi Dovid E. Eidensohn/Monsey NY 10952/845-578-1917/eidensohnd@gmail.com

Remarrying in Philadelphia Without a GET, Chas ViShalom

Question: Mrs. Friedman, maiden name Tamar Epstein, has left her husband and declared that she can remarry without a GET. Shalom Kaminetsky, the Rosh Yeshiva of Philadelphia, no doubt encouraged by his father R Shmuel Kaminetsky, has long encouraged Tamar to go her own way, to leave her husband, and now to remarry without a GET. When it became known that Tamar was actively dating and thinking of remarrying without a GET, there was some activity by some of the many rabbis who completely deny Tamar the right to remarry without a GET. But Shalom claims that he has rabbis who permit her to remarry without a GET. Because the vast majority of rabbis, including many senior rabbis, have completely forbidden Tamar’s remarriage without a GET, and Shalom claims that some rabbis permit it, what is the law we must follow in this matter? Are Tamar’s children from a new husband with no GET mamzerim?

Answer: Yes, her children from a new husband without a GET are mamzerim. It is completely forbidden for anyone to marry her until she gets a kosher GET. The reasons for this ruling are below.

1.       A married woman can only escape her marriage with a GET or the death of her husband.

See Laws of Kesubos Even Hoezer 77:3 Ramo and Gro that quote from the Rosh in teshuva 35:2: A woman was tricked by a wicked person into marrying him. He told her lies and she believed him. But once married, she realized they were lies. The Rosh says that although he does not allow coercion of a husband to force a GET in most circumstances, in such a case he permits it. However, he clearly states, that even in such a case where it is clear to all that the husband is a liar and lowly person and the woman would never have married him had she known about him, the Kiddushin remains and there must be a GET.

If so, how can we assume that Mrs. Friedman, who never said her husband was a liar or horrible, just that she had some small complaints, how can she unravel kiddushin?

2.       There is a way for a woman to make a condition in her Kiddushin, in her marriage, in case she fears that the husband has some blemish. If she makes a condition, something that requires knowledge of the laws of conditions, and the condition is valid, then if the husband has the feared blemish the Kiddushin is invalid, and the marriage never occurred. See EH chapter 38.

3.       That is, a married woman can only leave her husband with a GET or with the death of her husband. But if a woman fears a certain blemish or whatever and makes a valid condition that her kiddushin is only valid if the husband is free of that blemish, in that case, if the husband had the blemish the kiddushin is invalid.

4.        Note that in marriage there are two phases: Kiddushin and Nisuin. Kiddushin is when the wife is in her father’s house and the husband may not have intimacy with her. Nisuin is when she comes to the husband’s house and they are fully married. Conditions only help with Kiddushin, but Nisuin is different, as we will explain.

5.       See EH 38:34 “If one makes Kiddushin to a woman and he or she immediately change their mind, even if the change was immediate faster than one can utter a few words, she is married with Kiddushin.”

6.       The husband or wife who made a condition can negate the condition without witnesses, until there is Nisuin, intimacy or Chupah. EH 38:35

7.       Once there is Nisuin or Chupah we assume that the condition made at the time of Kiddushin is now negated. Otherwise, if the condition remains, the couple is together without marriage which is bias Zenuse, a disgrace. See Even Hoezer 38:35

8.       This is because to have relations without a kosher marriage is a disgrace, Bias Zenuse. See Chelkas Mechokake EH 38:48

9.       Now, in the event that a couple said clearly that they have a condition and will maintain it even after Biah, the condition holds. But this is considered a disgrace and unless we hear a clear demand for the condition after the wife goes to the husband, we assume that the previous condition was limited to Kiddushin and is no longer valid.

11    What does this mean for Tamir Epstein Friedman? She never made a condition, she never claimed to make a condition, and if she did make a condition, it would be negated when the couple had a full marriage and lived together. They had a child together. Thus, the condition, even if it did exist, is negated at Nisuin.

12    To invent a finding that Tamar can remarry without a GET the only way is to prove that she entered marriage with a clear condition and maintained it all of the way through the marriage. But this never happened.

  13   We have in recent years rabbis coming forward with inventions to free women from their husbands, such as Rackman, but these all died out and nobody respects them. But there is always somebody else claiming these things. Rabbi Gedaliah Schwartz told me that he sent away a couple who were married and lived together for thirty days and came to him for a GET. He told them they had no need of a GET because they had no Biah. They had marriage with a ring, but no Biah. If so, they are married. That is what is says in Shulchan Aruch EH 26:4: “A woman attains Kiddushin in three ways: by receiving something of monetary value [such as a ring]; by receiving a document [that spells out the marriage], or Biah.” We see clearly that Biah is only one of three ways to achieve Kiddushin. But this inventor sent a couple away with no GET after they asked for a GET because he invented a law in defiance of the Shulchan Aruch that a ring does not make marriage. Such people as him are busy inventing ways for women to leave their husbands without a GET. But all they produce are mamzerim.

14     If Tamir Epstein Friedman remarries without a GET from her husband Aharon, the child will be a mamzer diorayso. This is the opinion of all of the prominent rabbis, some who are very heavily involved with this case and know all of the facts. Nobody knows the name of a single rabbi who has permitted her to remarry. I was told two names, and called them, and they both denied it. It is common in these cases for names to be offered up of rabbis who permit these things, but usually, the rabbis when contacted strongly deny it.

15      A prominent rabbi involved in this case went to Israel to check out the halacha and everyone told him it was forbidden for her to remarry without a GET. They were shocked that in America such a ridiculous thing can be done, to allow a woman to remarry without a GET. One of the rabbis he spoke to was a Gadol HaDor  in Bnei Braq who said there is nothing to be done except a GET.

16       I spoke to senior rabbis who are shocked that Shalom Kaminentsky could help Tamir remarry without a GET. Shalom will not say what rabbis permit this. So let us assume that ten prominent rabbis permit it, which is absolutely ridiculous. But I want to make a point here. Again, ten very prominent rabbis permit something, and ten very prominent rabbis forbid it. What is the halacha?

17     This is a sofek diorayso, and the woman has hezkas aishes ish. If so, she is forbidden to remarry.

18     The Mahari Reb Yosef ben Leib, said by some to be the rebbe of the Beis Yosef, writes that in his time if the majority of the rabbis permitted a woman to remarry and a minority forbade it, that the rabbis would not permit the remarriage. See Mahari ben Leib IV:19:3.

 19     In Philadelphia, we have the opposite: the vast majority are against it, and a tiny number may be for it. Surely, we do not follow the minority.

20      Also, when great rabbis argue with lesser rabbis, we follow the greater rabbis. See  the Ramo in Choshen Mishpot 25:2, that in a machlokess about halacha if it is a question of a Torah ruling we must be stringent. This means, that if ten rabbis forbid her to remarry and ten rabbis permit it, she may not remarry. So how can Shalom Kaminetsky permit her to remarry?

21      The Ramo says there that we follow the greatest scholar over the lesser scholar, and we follow the majority against the minority. The great rabbis oppose her remarriage without  a GET, and so do the vast majority of Torah authorities. If she remarries and has a child, it is surely a mamzer. See also Rashbo 1:263.

22  The Gedolei HaDor are strongly opposing any changes to marriage law, such as this. We follow them, Reb Chaim Kanievsky, Reb Shmuel HaLevi Wosner, Rav Kupshitz and many other gedolim. Shalom Kaminetsky is not a posek, and if he gets involved in these things, with ridiculous inventions, he will produce mamzerim

Tel Shiur EH - Modern Orthodox

Wed night July 29 telephone conference Shiur #13 call 605-562-3130  enter code 411161#

Modern Orthodox

Rabbi Dovid E. Eidensohn

Jewry in general is filled with failure. “Most people sin with stealing.” “All Jews sin with Loshon Hora.” “Three sins everyone does every day: sinful thoughts, praying and being sure of being answered, and loshon hora.” (Bovo Basro 164b-5a) Our topic, however, is failure that becomes enshrined officially, when people call themselves not Orthodox but something else, Modern Orthodox or like the new apikorsim mamosh who call themselves Open Orthodox even though their leaders say clearly that they don’t believe in the Torah. Yes, we maintain a difference between a Jew who fails and a Jew who hangs up a sign and says “I don’t keep this or that.”

We are going to speak here about Modern Orthodox, but we also mention the trend  for some Orthodox rabbis to violate clear statements in Shulchan Aruch and poskim when it comes to women’s rights to have a GET on demand.  Some husbands can be forced to divorce, but these are rare. We see rabbis who humiliate husbands and coerce in violation of the Shulchan Aruch, and they are not Modern Orthodox. In fact, one  Yeshiva rabbi in Philadelphia went so far as to pronounce a married woman free to remarry, and the Modern Orthodox condemned it. To my knowledge, other than myself, no Orthodox rabbis condemned it publicly, although almost all of them condemn it privately.

Thus, what we say here about the Modern Orthodox also applies, increasingly, to even the Yeshiva Orthodox. Halacha about coercing Gittin is being openly violated in various Beth Dins and among other rabbis. In the coming generation, therefore, when we look for a shidduch for ourselves or our children, we must determine if there if there is a GET in the family, and if so, if the mother had children, and if the GET was kosher, and not coerced. Gedolim in Israel have already stated, as I heard in person from Rav Elyashev zt”l, that those who violate Shulchan Aruch in making forced Gittin, etc., lose the status of a Beth Din, and the wife must get another GET from a kosher Beth Din. The children born from this remarried woman with an invalid GET are possibly mamzerim. (See Sefer Mishpitei Yisreol with the signature of dozens of Gedolei hador about these matters including Reb Chaim Kanievsky and Rav Shmuel HaLevi Wosner.)

Let us now go back a century or so, and look at the Orthodox Jewish community. There were no Yeshivas as we have today. There was no Torah ViDaas, no Chaim Berlin, no Lakewood, etc. But around this time Yeshiva University was founded. Its goal was to create American rabbis and laity educated in both religious and secular law.

Dr. Belkin was a major Torah scholar known as the Radiner Genius [Radin was the location of the Chofetz Chaim], but he was also a foremost scholar of Greek literature. He had an incredible personality and could influence people with a very brief presentation. He gathered for Yeshiva University the greatest Roshei Yeshiva in Europe, such as Reb Shimon Schkop, the Meitsiter Ilui, Reb Moshe Soloveitchik and his son Reb Yosher Ber Soloveitchik. On the other hand, he had outstanding secular scholars teaching regular studies. Albert Einstein gave his name to Yeshiva University, and it had a very good name in every area, religious and secular.

Students who spent hours a day learning gemora spent also hours a day learning secular things, which were filled with apikorsis. Inevitably, there was an imperfection in all of this. We call this imperfection Modern Orthodox. There is a good reason for such a term. Haredi or basically Orthodox Jews are exposed somewhat to the secular world, but the major influences are religious ones. Yeshiva University created a student filled with religious and secular knowledge. The religious instructors were often European, whereas the secular instructors were Americans who speak easily to the American students.  The clash between religious and secular learning in YU was a challenge. Modern Orthodoxy is a label of the compromises that result from this challenge.

Once a young YU rabbinical student who was ready for semicha came to the Rosh Yeshiva with a problem. He wanted to find the laws of taharas hamishpocho but when he opened the Shulchan Aruch, all that he found was about the sin of drinking blood. When the Rosh Yeshiva heard this, he went to tender his resignation. But he was told, yes, even this is progress. There is no way at this time of improving on this. If you leave, everything will be lost. And he stayed, because he realized that this is America, and even this is an experience of hope, and without it, there is nothing. Indeed, the leading Rosh Yeshivas and Mashgichim in America learned at Yeshiva University. Rabbi Mordechai Gifter and Reb Nosson Wachtfogel eventually realized that they needed to go to European Yeshivas, and they did. Rabbi Gifter became the Rosh Yeshiva of Telshe and Reb Nosson Wachtfogel became the Mashgiach of Lakewood. Without YU, what would have become of them?

The intense study schedule in YU created a problem. A person wanted to enter American society with a good salary, something that required an advanced education. After getting this or that degree, the student had to spend some years training in his new position. By the time the job was steady, and he or she was ready to marry, they were no longer so young.

Biologically, a person at sixteen is highly developed. But in an Orthodox or Haredi world, people know that marriage is right around the corner and this gives some control. But the Modern Orthodox have no way to resist the biology. They are not young, one. Two, for years, they have been watching movies, television, magazines and videos that arouse the worst instincts. And they are constantly meeting boys and girls, talking to them, in a society where tseinuyse is relative.

A religious woman got a job in NYC in an organization with an excellent name, but it was associated somewhat with the Modern Orthodox. Early on in her new job, a boy put his hand on her in a friendly way. She jumped back. The surprised boy said, “Are you shomer Negiah?” and left her alone. Now, when a boy assumes that a girl doesn’t care if he puts his hand on her, you have a mighty pirtso in halacha. Because touching a woman, something usually associated with pleasure, is a capital crime that can require one to die rather than to commit. This is a clear example of Modern Orthodoxy dealing with “reality.” Older people heavily dosed with constant sexual arousal have a very hard time keeping halocho. And some of them just don’t keep it. And, as we saw in the above, this was done publicly, in an office, where a lot of people were working. That is Modern Orthodox. And in this case the gap is terrible.

This brings us to the issue of Agunose, another area where Modern Orthodox y cannot keep the open law in the Shulchan Aruch that a woman whose husband will not give her a GET may not remarry. Because the Shulchan Aruch clearly states that if there is no GET the woman cannot remarry. Further, in most cases, the husband cannot be humiliated or otherwise pressured to give the GET. If the GET is coerced, it is invalid, and the children born from it are possibly mamzerim.

Rabbi Gedaliah Schwartz, head of the Modern Orthodox Beth Dins, told me that he permitted a husband and wife who had been married Orthodox, and who had lived together for a month, to leave his office without a GET and remarry. He told me that there was no Biah so there was no marriage. This is pure ignorance. Kiddushin is valid with a ring or document without  Biah (EH 26:4). But this he didn’t know.  Another person told me that when he was involved with ORA and humiliated men until they divorced their wives, he was told that a major Modern Orthodox rabbi simply annulled marriages at will. Here we see that the gap between Haredi and Modern Orthodox is such that in the coming generation, any divorced woman who received a Modern Orthodox GET and has a child, may have a child that is considered by Haredim to be a doubtful mamzer. The Haredim will intermarry. The Modern Orthodox will, if they have divorces, have children that cannot marry Haredi children.  And we know that some Orthodox rabbis do wrong things with Gittin, such as annulling it or coercing a GET. So any divorce must be carefully checked out.

Reb Chaim Soloveitchik said that many Modern Orthodox will become Haredim. What is their mothers had a Modern Orthodox forced GET or annulment? The child would be considered by Haredim as mamzerim or doubtful mamzerim. The lenient rabbis  are thus preparing a terrible fate for those who will be considered possible mamzerim and nobody will want to marry them, other than other Modern Orthodox. And when these have children, they will also be doubtful mamzerim, with no way to reverse it.

The greatest tragedy in all of this is that there is no leadership in the Torah world fighting these change in halacha, and fighting those who make invalid Gittin and mamzerim. The great social force of women’s rights has spread to the Yeshiva world, and there is almost nobody around to publicly fight back. When a Philadelphia Rosh Yeshiva openly encourages a married woman to remarry without a GET, I am the only person in the United States to openly protest. I have publicly attacked senior rabbis for their silence, even the ones who congratulate me for fighting.  And hopefully, there will be a change. But I don’t know of any change right now, that is, some fight it quietly, but to openly condemn it publicly, I don’t know who does it, other than a few rabbis who may make their opinions heard in their circles. But the public blast such as this blog is missing.

When Reb Yosher Ber Soloveitchik zt”l heard from his students various ideas how to “improve” the situation with marriage he declared, “Kolu kol hakitsim” meaning, “We have reached the bottom.” And he stopped it. But today, there is nobody to stop it, and these rabbis who invent this or that have nobody to oppose them. The result will obviously be mamzerim. This is the ultimate child abuse. Why is a rabbi who creates such child abuse not considered a demon, but the husband who refuses to give a GET for perhaps valid reasons, is considered a demon?

Yosef Orlow Speaks

 

People tend to be smart. Many people go to schools where they study logic as part of most of their studies. Even in English class students have to write reports and essays that are based on logic. Math, all the sciences, law: all based on logic. There are popular books written on logic, also.

So many single people and married people can see through phony stuff.

Nowadays, there Rabbis who claim they can annul marriages. But this is illogical the way it's being applied! What man will want to dedicate himself to a woman who will run off tomorrow and get the marriage annulled at her whim? What man can even be sure his wife is his? Maybe she annulled their marriage in the afternoon, and just stopped by in the evening to pick up a few things.

And it makes a mockery of the prohibition against adultery. A woman can think: I'll sin and get it annulled later.

So annulments on the scale which they are now taking place are plain illogical, and downright stupid, not a word I throw around a lot. And people are smart. They may think "Who needs this stupidity? If this is marriage, it's not for me."

But I also don't buy the argument that some Rabbis have to water down the rules or they'll be out of a job, poor things. Ridiculous!! Starve to death, fools! But they won't have to starve to death. Because Jewish women have always been the spiritual mainstay of the Nation. They entered Eretz Yisrael, not the men. So the women would not rebel and turn to anyone else. They would fall into line.

And who is Joe Orlow to stand up to the great Rabbis who permit women to walk out their annulled marriages? You know what I say to that question?! Who are these annulling Rabbis to stand up to G-d!! And don't give me that "Lo Ba'Shamayim" jazz either. The Torah may not be in Heaven, but neither is it in that cesspool that annulling Rabbis mistake for their soul.

Poem about a Broken Family

NOTE: This is a common thing today, a marriage breaks, and children and parents and grandparents suffer. The suffering is only known to them, because nobody can imagine it who has not experienced it. HaShem Yerachem. 

Kina of the Chevlei Moshiach

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Chanoch	11:18 PM (12 hours ago)

Kina of the Chevlei Moshiach

written by Rabbi Chanoch Lebovic
in memory of R' Melech Chaim ben Moshe A"H
in honor of his third yartzeit 27th of Tammuz, 5775

Woe to our eyes that witnessed these horrors, woe to our hearts that were shattered

A terrible epidemic has befallen us, due to our sins,
Around the world it spreads swifter than the winds.
Destroying pure jewish homes by tens of thousands, sadly
Wreaking havoc in one of the fundamentals of our faith, family.

Woe to our eyes that witnessed these horrors, woe to our hearts that were shattered

Parents were so recently, affectionate and glowing,
False allegations, lies and attacks at each other they are now throwing
Jailing the parent of your child, like a murderer or thief,
It is more important to win, than to be a Jew, true to our beliefs.

Woe to our eyes that witnessed these horrors, woe to our hearts that were shattered

How many thousands have fallen, been broken, and torn,
From their beloved children, many just infants, yet still do mourn
"Where is Tatty?" So tenderly and innocently asked,
The child painfully realizes that his father is just "Uncle Tatty", at last.

Woe to our eyes that witnessed these horrors, woe to our hearts that were shattered

We must cry rivers of tears, like the mighty Euphrates
For the thousands of children, whom from their father were alienated.
Filled with hatred, fear, and disgust for their own flesh and blood constantly
Instead of hugging their dad and playing together with glee

Woe to our eyes that witnessed these horrors, woe to our hearts that were shattered

We wonder why children are turning away, so many
From the very beliefs that kept and protected us so long from our enemies
Their bubbys and zaidys, uncles and aunts, happily gave their lives for it
Why are our children throwing it away? Dimming the candles their grandparents lit.

Woe to our eyes that witnessed these horrors, woe to our hearts that were shattered

Raising kids in a toxic environment with hatred and lies,
Growing up in broken homes, and for his father he cries.
Nobody to go to shul with or to study with like any other yid
With such lousy role models what can we expect from our kids?

Woe to our eyes that witnessed these horrors, woe to our hearts that were shattered

If we would have only prayed and held demonstrations for our own mishpochos,
Like for the three Israeli children, and the boys in Japan, with all our kochos
We'd have balanced and secure children, you'd agree without hesitation
And we would proudly have safe and happy families, for many generations.

Woe to our eyes that witnessed these horrors, woe to our hearts that were shattered

Audio of Telephone Conference #12 Rights of Parents and Children in Divorce

Click Below to hear audio. Cick once to reveal website and then click again to play audio.



Rights of Parents and Children in Divorce




http://torahtimes.com/2015/07/24/audio-of-telephone-shiur-12-eh/

Telephone Conf Shiur #12 EH - Rights of Parents and Children in Divorce

Shiur Telephone Even Hoezer #12 – Rights of Parents and Children in  a Divorce

1.       We know that there are discussions on the rights of a husband or wife in a GET divorce. Here we want to discuss the rights of a parent when the child seeks a divorce, and the right of the children when the parents seek a divorce.

2.       Let us begin by stating that the divorce of a child or a parent is a devastating thing. That is, when a person or couple want a divorce, this causes great pain to the parents of the couple and their children. Regardless of whether or not this pain has its own specific halacha, it is real. That is, a parent, even if we ignore the mitsvah of honoring a parent, has something to say about a divorcing child, simply because of the agony produced.

3.       Is a parent different than other Jews, who are commanded, “Love your fellow as yourself”? Is this how we love a parent, by breaking their hearts over the horrors of a child’s divorce?

4.       I once heard of a bitter battle over divorce, and it seems that a parent was so ill from it that I was warned not to talk to him about it at all, for medical reasons. Here we see that the horrors of the divorce could kill a parent. Is this not something to think about?

5.       The Shulchan Aruch Yoreh Dayo 240:1 tells us that we are commanded to honor and fear our parents. In paragraph 3 we are told, “How far does the mitzvah to fear our parents go? If one is dressed well and sitting at the front of the community and his parents came and tore his clothes and hit him on his head and spit in his face, he must not shame them, but be silent and fear the King of Kings who commanded this.”

6.       YD 240:24 “One is obligated to honor his father-in-law.” How much honor is given during the breakup of  a marriage?

7.       It is true that the son does not have to obey his father who prevents him from doing a mitzvah (YD 240:25) such as the son who wants to learn Torah somewhere he can succeed and the father forbids him to do this because there is an element of danger to travel there, or if the father forbids the son to marry somebody the child wants to marry. However, what if the father tells the son not to divorce his wife because he has children who need both parents? Here the father is telling the son to do a mitzvah, and the son must obey because it is a mitzvah and it is also a mitzvah to obey his father. And if the father says nothing, but will have great pain from the divorce and the suffering of the children, is this not also a violation of honoring a parent?

8.       See Rashbatz I:אונסא דאחריני that listening to a father who wants the son to make peace is a mitzvah. Furthermore, if the son is beaten to force him to obey his father, such as when the father commands him to divorce his wife, this is not a coerced GET because it is a mitzvah to obey the father and end the fighting.

9.       The Chazon Ish Gittin 99:2 ד"ה בב"י שם suggests that others disagree with Rashbatz and say that one is not obligated to obey his father in such instances. However, the Rashbatz clearly says that the son must listen to his father to divorce in order to make peace. That is, the father’s command is not enough to force the son to obey unless the son is already obligated by the Torah to do the mitzvah, whatever it is. Therefore, the sources the Chazon Ish brings to disprove the Rashbatz are only if there is no separate mitzvah to obey what the father has commanded. But if there is a separate mitzvah to do what the father commands, and the father adds his command, then the son must obey his father. That answers the questions of the Chazon Ish on the Rashbatz. We are not, ruling in this dispute, just mentioning it.

10.    Having said this, we mention the Chofetz Chaim who once counseled  a couple to divorce. Somebody said to the Chofetz Chaim, “And can the Chofetz Chaim tell people to divorce?” The Chofetz Chaim answered, “According  to you, why does the Torah command the laws of divorce when the couple must always make peace?”

11.    And what of the rights of children who are being torn apart by the divorce?

12.     See Pesachim 87b that HaShem told Hoshea to divorce his wife so he would be closer to HaShem and farther from material things, but Hoshea protested that he had children, and how could he divorce his wife? HaShem agreed with Hoshea not to divorce his wife. We see the importance of children not being separated from their father through a divorce.

13.    See also Pesachim 113: If somebody divorces his wife once or twice and then takes her back, this is intolerable, but if he had children from her, it is acceptable, because how can he leave his children?

   .   See Choshen Mishpot 290:1  “Beth Din is the father of orphans.” Beth Din is responsible for the welfare of little children. If the welfare of children depends to a great degree on the success of the marriage, should Beth Din not try to make shalom instead of accepting a GET right away?

.        There was once a massive program for some mitzvah. And I thought, for this mitzvah there is a massive program. But for saving marriages there are no massive programs. Indeed, what programs are there at all?

      The terrible problems with marriage today are convincing some people to refuse to get married in the first place. There is a huge increase in single-dom. What massive program is done for this?

  .   There are many broken children. What massive program is being done for the children?

  .   Gedolei HaDor told me that the entire system is a problem. There is something very wrong.

  .   Briefly, in earlier generations for thousands of years, people learned and earned. There was no special class of people who only learned, although here and there an individual did this at great cost with great difficulty. (Zohar Chodosh Beraishis)

     But, says the above Zohar, today we can no longer do learning without earning, and “if there is no bread there is no Torah.”

  .   Rebbe Yehuda quoted in the Zohar above says that whoever only learns and does not prepare himself to work is as one who takes paganism to himself. Without a good job or income a person just runs after a few dollars and has no peace of mind to serve HaShem and learn Torah.

     Rambam דעות ה,יא says that one may only marry if he has a house and a job. But if people married at seventeen and learned before then, when did the money for a house and a job come about?

     A child has no mitzvah other than to prepare for being an adult. If an adult must learn nine  hours and work three, as Rambam says ת"ת א,יב, a child must emulate this. That is, a child, from earliest years, combines earning with learning. After ten or fifteen years, the child, helped by parents to learn and succeed, has a good income, property and training in earning. He marries at seventeen or eighteen and has a paid up house and a job. He has money and peace of mind and shalom bayis. He raises his children to make money and succeed in learning and earning.

  .   Indeed, we find Gedolei HaDor throughout the generations who were wealthy. Rovo in Horiyuse י ע"ב told his students to achieve wealth to be able to learn without worries and distractions.

     Today, everyone must learn, and there is no source of money other than the wife and her parents spending money that is not there. It doesn’t work. And the marriage doesn’t work.

     It is time to go back to the way of Chazal. We no longer can raise children to learn as they did in Vollozhen, in constant proximity to starving. That is over with. Today, we must raise children who earn and learn as children, and enter adulthood with wealth, as was done in earlier generations for thousands of years.

  .   Again, I heard from Gedolei Yisreol of the past and present generations, that the present system is not working. Obviously, the divorces and broken children testify to that.

      The above  Zohar tells us that today there is no other path than “If there is no bread there is no Torah.”

     We must return to the old way of earning, learning, and achieving wealth in Torah and money.

     How this can be done, to truly emulate the ancient ways of Chazal, requires much thought, especially today when children cannot go to work by governmental decree. But to work for themselves is not forbidden. At any rate, we must consider the fiscal situation to improve marriage and family life.

     If anyone wants to discuss these things I can be reached at eidensohnd@gmail.com or 845-578-1917.

Dovid Eidensohn

Critique of Senior Rabbonim Who Do Not Publicly Protest the Remarriage of a Married Woman Without a GET in Philly

Rabbi Dovid E. Eidensohn/Monsey, NY/ eidensohnd@gmail.com/845-578-1917

This is a warning to the senior rabbonim of the generation, from me, the only person to publicly protest the Philly scandal of a married woman remarrying without a GET from her husband. I say this: the lady has a man visiting her every Shabbos. I don’t know how long this will go on. The mother and her “rov” are doing everything to conceal from her the great sin she will be doing. And the fact that no major Rov has publicly attacked this incredible sin greatly encourages the eventual sin. I heard this from a reliable source.

 If the eventual sin happens, I will ask a shaaloh if I am allow to put senior rabbonim in nidui. Regardless, a child born from this marriage will be a mamzer diorayso. If Shalom Kaminetsky produces a prominent Rov who permits her to remarry without a GET, something that will never happen, the best that can happen is that the child will be considered a doubtful mamzer, because all rabbonim in Israel and America feel that the child will be a complete mamzer. A doubtful mamzer is worse off than a mamzer gomur.

The woman has chezkas Aishes Ish and all known rabbonim have said she may not remarry without a Kosher GET. The husband, by the way, is happy to give a GET, but only if the wife returns to the Beth Din that handled the case, a very respected Beth Din in Baltimore. Then custody etc will be paskened and a GET will be given. For the woman to have a Rov tell her a brazen baloney story that she does not need a GET is ridiculous. Even Reb Moshe Feinstein, who, alone of all rabbonim for many generations, permitted a woman to remarry when she discovered that her husband was an active homosexual, says clearly that this is only permitted after absolutely every avenue to produce a GET has been exhausted. Thus, even if the husband was the most hideous person, which he is not, Reb Moshe would not permit her to remarry but would command her to go to a Beth Din and get a kosher GET. Shalom Kaminetsky is in active opposition to Reb Moshe Feinstein, and surely, all of the great rabbonim throughout the generations who did not permit what Reb Moshe permitted. Thus, the marriage of this married woman to a stranger produces mamzeruth. Who today disagrees with this?

 I have written several posts about this problem, and here I only want to threaten the senior rabbonim: Either publicly protest this nevolo of a married woman remarrying without a GET, or be attacked by me in public. And if the married woman does remarry without a GET, I will ask a shaaloh if I am allowed to put senior rabbonim who were silent in Nidui.

But forget about me: When this married woman has a baby from somebody who is not her husband, and the senior rabbis know that it is because they did not publicly protest, how will they look the mamzer in the face and explain their rishuse?

Time is of the essence. What a disgrace that a woman is ready to remarry without a GET, and no prominent Rov publicly condemns it. And what a disgrace that she is being led into Gehenum by Shalom Kaminetsky, a person who may one day be the Rosh Yeshiva of the Philadelphia Yeshiva.

Letter to AMI Magazine about their Support of ORA

David Eidensohn <eidensohnd@gmail.com>	12:02 PM (23 minutes ago)
to yadmoshe

Rabbi Dovid E. Eidensohn/Jewish Outreach Congregation/Monsey, NY 10952/845-578-1917

Ami Magazine:

I am a Talmid of Geonim Reb Aharon Kotler, Reb Moshe Feinstein, and Rav Yosef Shalom Elyashev zt”l. I have spent the last few years of my life fighting tooth and nail against invalid Gittin, as the Gedolim instructed me to do.

1.       The Gedolim in Israel, including Reb Chaim Kanievsky, Rav Shmuel HaLevi Wosner and others, have stated that any Beth Din that coerces Gittin not in accord with the Shulchan Aruch loses its right to give Gittin, and all Gittin it issues are not accepted. I heard this in person from Reb Elyashev zt”l and it has recently come out in a Sefer Mishpitei Yisroel with signed letters from the greats of Israel and dozens of other rabbis throughout the world.
2.       Coercing a husband to divorce has three levels: One, if a husband marries a woman forbidden to him, such as a Cohen who marries a gerusho. Such a person can be beaten until he says “I want the GET.” Level two is a husband who is not a man, and the Talmud requires him to divorce his wife. But the only coercion permitted is to tell him that he is wicked for not obeying the Talmud. Rashbo VII:414 clearly states that humiliating such a husband is forbidden. The Gedolim in Israel have stated based on this and other sources that anyone who humiliates a husband and produces a coerced GET, that the GET is invalid, and children born from it may be mamzerim.
3.       The third level is a husband who marries a woman legally, and is not lacking in manly abilities. Such a person cannot be coerced, period. See Even Hoezer 77 paragraphs 2 and 3 and Rav Elyashev’s teshuva in Kovetz Teshuvose #174. Even if a Beth Din states that the man must give a GET Chazon Ish says that the GET given is invalid for two reasons not just dirabonon but even diorayso. (EH Gittin 99:2)
4.       If there is an argument among the authorities whether to coerce a husband and one rabbi or one Beth Din then coerces him to give a GET, the Chasam Sofer says that the GET is invalid by the Torah and the children are mamzerim diorayso. EH 28 and 116.
5.       When ORA turns loose the multitude to humiliate a husband and terrorize his parents and children, we have what Rabbeinu Yona in Shaarei Teshuva 139 a situation where “humiliation is worse than death.” This is surely a coerced GET and the GET created by ORA is invalid. All women divorced through ORA’s coercion or even through its threats, are required to have a kosher GET from a recognized Beth Din not one that accepts ORA.
6.       You may or may not agree with anything quoted here, but the children born from ORA and many of them will gravitate to Haredi institutions and eventually seek a shidduch, must be protected from the consequences of ORA doing its “good deeds.” Rabbi Chaim Soloveitchik has said, “We must learn about haredim, because our children are going there.” And will they find somebody to marry after ORA “helped them”?
7.       There is more, and if somebody is really interested in this topic, contact me.
8.       I have a copy of the AMI article about ORA that states that ORA works in accordance with halacha. What halacha allows husbands to be humiliated and forced to divorce, which is exactly what ORA does?
9.       The picture in AMI of Rabbi Elyashev talking to Rabbi Schechter, the rabbi of ORA, implies that Rabbi Elyashev approves of ORA. I spoke to Reb Elyashev about coerced Gittin and he definitely dot agree with Rabbi Schachter about forcing a GET.
10.   The huge lettering in AMI about ORA “A GET cannot be used as a weapon” is simply part of the ORA lie that all men who don’t give a GET are demons. If so, humiliate them, and find as Rabbi Schechter does, inventions in halacha to break them. I know after years in this field that many husbands are not demons and have various situations where they fear to give a GET or because they have legitimate custody demands, etc. Once you demonize a whole class of people you can do what you want, and ORA does it.
11.   A disciple of Rabbi Schachter, at a mass rally to torture a husband, found one of my people, and began cursing me out. My friend called me up and told me what was happening. I told him, put that fellow on the phone. The person told me off and when he was finished, I said to him,”Everything you  said about me is true, but for one thing. I have sources for forbidden coercing husbands and your rabbi Rabbi Schachter does not. I want you to call  him up right now and get the source for his support of ORA. The person did it, and was told that his support was Rabbi Gedaliah Schwartz and the rabbis of Washington, DC.  Eventually, this person called up my friend said that he was wrong. His rebbe was wrong, and Eidensohn was right. He became a good friend of mine and backs me completely. Of course, he looked up the sources. But if you lead with demonizing, you don’t have to read very far.
12.   Yes, I have the sources: The Shulchan Aruch EH 77 paragraph 2 and 3, the Shulchan Aruch, the Ramo, the Beis Shmuel,  the Chelkak Mechokake, and the Gro, who says that nobody disagrees that coercing the husband to divorce is wrong. And the Rashbo VII:414 who forbids humiliations even for men who are not men and commanded by the Talmud to divorce, and the Radvaz IV:118 and the Chazon Ish 108:12. But if I don’t  talk about demons, who cares?
13.   One thing is for sure. When that child born from an mother with an ORA GET goes to the Haredi Shadchon, nobody will erase the Shulchan Aruch because the husband refuses a GET and is therefore a “demon.”

Jewish Outreach Congregation Program to Save Families, Children, Marriages and Torah

There are now crises in marriage, raising children, succeeding in school, and gender issues. Laws of Gittin are being  disregarded by people who don't know the Laws of Gittin, and this will lead to a generation filled with possible mamzerim. 

I am from the old generation. I spent hours talking to Geonim Reb Aharon Kotler, Reb Moshe Feinstein and other gedolei hador. I have semicha in having a Beth Din for Gittin from HaGaon Rav Yosef Shalom Elyashev zt"l, who added that I can have his name for my Beth Din. HaGaon Reb Moshe Feinstein wrote in his haskomo for my halacha seforim, "I know Rabbi Eidensohn for many years as one who delves deeply into complex halochose." The present system, as I was told by Gedolei HaDor, does not work. We have to go back to chazal and make things work.

Anyone, male or female, who wants to learn about the successful way to marry, find shidduchim, succeed in Torah and have children who succeed in school, should contact me Dovid Eidensohn 845-578-1917 or email at eidensohnd@gmail.com. 

Time is short. Children are being born who are in danger. Anyone who is serious about helping themselves and others should become involved. We need people who will learn how to do the things that make for success and save families and children from failure. I need men and women who want to learn and help themselves and others.

Shalom,

Dovid Eidenso