Showing posts with label Remarrying without a GET in Philly. Show all posts
Showing posts with label Remarrying without a GET in Philly. Show all posts

Monday, February 16, 2015

Questions about Remarrying Without a GET in Philly


Rabbi Dovid E. Eidensohn

We posted a previous attack on those in Philadelphia who want a married woman to remarry without a GET. It seems that certain nameless rabbis permit this, although at least those “rabbis” are smart enough not to let anybody know who they are. Let us look at the Shulchan Aruch and the idea of letting a woman remarry without a GET. The only reason somebody could permit a woman to remarry without a GET and her husband lives is because there was a condition attached to the marriage and it was violated. So, let us look at this and see how it applies to those who simply rubber stamp a “not-married” sign on any woman who wants it.

See gemora Yevomose 94b that one may make a condition about getting married and if the condition is violated the marriage is negated. But this applies only to Erusin, or Kiddushin, the stage of marriage when people agree to be husband and wife but they did not have Chupah and may not be together. The second phase of marriage, when the couple are together and certainly when they have relations, are different. When the couple comes together in marital embrace, generally, violating conditions don’t negate  the marriage. Why not? Once a man and woman have relations it is not customary to continue with the conditions that may make the marriage negated. Because if the marriage is negated the husband and wife are living with zenuse which is a disgrace. Therefore, in general, one may make a condition in stage one of marriage. Kiddushin, when the two are not together. For instance, they can say that the marriage will only be valid if the wife is without a serious physical blemish. And if she has such a blemish, the marriage never took place. But once they are together, the general attitude is to refuse living with zenuse, and therefore the conditions are cancelled and the marriage remains.

Tosfoses there D”H but nisuin says that a condition may apply even after the couple is together, but this is rare because of two reasons: One, if the marriage is cancelled after the couple has been together it would retroactively have been a relationship of zenuse, so it is disgrace for a Jewish man and woman to be together without marriage which is zenuse.

Another reason that people refuse to cancel a marriage after they have relations is that the pleasure of being together in intimacy cancels their interest in negating the marriage. These two factors usually operate to cancel any conditions when the couple has relations. And yet, if the couple made a condition and they made it clear that being together will not cancel the condition but it will cancel the marriage if violated, then we could discuss about the fate of the marriage. But the lady in Philly never made any conditions to negate the marriage if such and such happened. Therefore, she has no grounds for negating the marriage. And furthermore, even if she did make a condition before having intimacy and afterwards, and really wants to break the marriage, she is obviously in violation of the standards of most Jews, and is thus a lowly woman.
Only a clearly stated condition made before the stage of marital intimacy can cancel a marriage. And once the condition is violated, the wife must leave the house immediately as she lives without kiddushin in sin. Did any of this happen to the lady from Philadelphia?

The Shulchan Aruch Even Hoezer 38:35 says that “one who makes kiddushin, the beginning phase of marriage, with a condition, and then has relations, and at the time of the relations was silent and did not promote the condition, the marriage is not cancelled even if the condition was violated.”

See the lengthy study of the Beis Shmuel in EH 38:59. There are discussions and opinions about when a marriage can be negated, when it is not negated but the woman needs a GET to remarry, when the condition creates a doubt and when it is negated, etc. Thus, anyone who seeks to remarry without a GET has an obstacle course to run, and afterwards, no normal person would want to marry her. First of all, the Philly lady taught by Shalom Kaminetsky to rely on a condition to cancel the marriage shows that bias zenuse is something she accepts, and is a lower person in violation of the proper standards Jews traditionally accept. Second of all, she never made a condition that anyone knows about, and nobody knows who permitted her to remarry. What normal Jew who believes in the Torah would marry such a person? And this woman comes from fine stock, as her father was a close friend of the Philly Yeshiva. Is this what he is seeing from his place in Gan Eden, that his daughter refuses my offer to make a GET with her husband, and instead, she makes a circus that would shame almost any Jew?

For shame on her. For shame on Shalom Kaminetsky for helping her remarry and produce mamzerim. And shame on Shmuel Kaminetsky for knowing what is happening and he does not stop it. And obviously, people suspect that the son would surely not do anything without his father’s permission. If so, he has a lot to answer for.

Again, I have spoken with the husband and he wants a GET. But he wants to settle certain things such as custody for his daughter. And yet, Shalom Kaminetsky is helping this lady completely married to remarry without a GET. This can only lead to mamzeruth, something that I intend to strongly publicize. Again, if this woman remarries without a GET, I will strongly publicize the fact that the children are probably mamzerim. And I will let the husband know exactly what I plan to do. I will make him famous, along with the wicked ones who encourage a woman without a father to destroy her life and that of her children.

This woman has no father and is like a yesoma who needs rabbis who will help her, and I am here to get her a completely kosher and normal GET after certain minor things are settled. Why does she insist on following Shalom Kaminetsky along a path that can dissuade any normal Torah Jew from wanting to marry her? This is a major mystery.

I don’t understand the whole story. The husband Aharon Friedman delivered the child he brought back from Washington in 2012 to his mother-in-law’s house, and was pounced on by a group of goons and beaten, but he escaped. Two years later, the FBI arrested a group of Orthodox goons. And a month after the FBI arrested the group of Orthodox goons, Aharon’s wife announced that she does not need a GET, and is free to remarry. A friend of mine was solicited by Shalom Kaminetsky to marry her, even without a GET, which Shalom declared was not necessary.

Why did the wife decide she doesn’t need a GET only after the goons were arrested? And why is Shalom Kaminetsky doing something, to help a married woman remarry without a GET, something that every child knows is wrong, when doing this will invite me and others like me to publicize that he is a creator of mamzerim? And does Shalom not realize that many people, such as me, suspect his father of being involved in all of this? Does he not care about the honor of his father?

I think I have made my point. If they don’t stop now, I won’t stop either. I have the backing of gedolei Yisroel who want me to pour on the heat. It won’t go away. I say to you Shalom, stop now. Call me and let’s settle this with a nice peaceful GET and restore quiet to Philadelphia. I have better things to do than to sit and write articles about mamzer producers. But if they are here, I am also here. And I am in the process of talking to more and more major authorities, who are shocked at this story and want me to fight as I am fighting. And who is the rabbi who told you, Shalom, to marry a married woman to somebody else without a GET? I want him on my list, right up front. And of course, you will supply that rabbi’s sources to disagree with the gemora and the Shulchan Aruch and the accepted policy of Beth Dins never to permit a married woman to remarry without a GET. This is pure rishuse. But there must be a reason for doing this pure rishuse, when it is not necessary in order to get a GET. Surely there is another reason why this woman is claiming that she does not need a GET, and there is surely another reason why Shalom Kaminetsky  publicizes this.

 This is such an interesting case. Rachmono litslon. I feel sorry for the poor woman who is being advised to destroy her life. But I also feel sorry for Shalom Kaminetsky, because what he is doing is obviously related to hidden things I did not mention. But maybe the hidden  things are worse than anything I can write. Who knows?