tag:blogger.com,1999:blog-7309929059139673041.post5186549323962193618..comments2024-03-28T02:08:17.990+02:00Comments on Daas Torah - Issues of Jewish Identity: Rav Sternbuch:Taking care of senile ex- wife?Daas Torahhttp://www.blogger.com/profile/07252904288544083215noreply@blogger.comBlogger34125tag:blogger.com,1999:blog-7309929059139673041.post-58655149667767288772013-01-01T10:17:48.724+02:002013-01-01T10:17:48.724+02:00The reference is to the earlier Tzemach Tzedech 16...The reference is to the earlier Tzemach Tzedech 1600-1661<br /><br />The teshuvos of the Lubavitcher Tzemach Tzedech (1789-1866) were published in 1872. Rabbi Akiva Eiger was nifter in 1837<br /><br /><br />The Tzemech Tzedek hakadmon is simon 67.<br /><br /><br />שו"ת צמח צדק (הקדמון) סימן סז <br /><br />ומסברא דהרי ר"ג מ"ה ובית דינו תקנו תחלה והחרימו שלא לישא שתי נשים וב"ד שלאחריהם תקנו שאם יראו ב"ד טעם מבורר יתירו לו מאה רבנים רק שישליש כתובתה ולמה כן אם יראו טעם מבורר למה יהא צריך להשליש אלא על כרחך היינו טעמא משום שחששו אף אם יראו טעם מבורר כגון שנשתטית דילמא היום או למחר תתרפא ותשתפה ויצטרך הוא לגרשה מצד החרם דר"ג מ"ה ושמא לא יהיה לו לפרוע כתובתה ותשאר הכתובה חוב עליו ואם כן היאך אנו ב"ד מפקיעין זכותה שתצא ממנו בגט ולא תגבה כתובתה רק תשאר עליו חוב אף על גב דהדין כן וק"ל הכי דהיכי שיכול לגרשה מן הדין אינה יכולה לעכב עליו בשביל הכתובה אלא תשאר עליו בחוב היינו דוקא היכא דיכול לגרשה מצד הדין אבל הכא אלו לא היינו מתירין לו לישא אחרת והיתה מתרפאת היתה נשארת תחתיו ועכשיו שאנו מתירין לו לישא אחרת צריך הוא לגרשה והיאך אנו מפקיעין את זכותה שתצא ממנו וכתובתה תשאר עליו בחוב לכך מצאו תקנה לזה שצריך שישליש את כתובתה וכיון דהכי הוא מה לי עיקר כתובה ומה לי תוספות שכך צריכין אנו לחוש שלא להפסיד התוספות כמו העיקר ובדוכתא טובא מצינו בתלמוד דאפילו היכא דאין לה כתובה אית לה מכל מקום תוספות ויעויין בטור א"ה סימן קי"ז הביא דינין אלו ואם כן אם חששו האחרונים על עיקר כתובה מכל שכן שחששו על התוספות לכך נראה לי כשיש לבעל צריך להשליש נגד כל כתובתה והתוס': <br /><br />Daas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-58656677980657935462013-01-01T01:31:40.855+02:002013-01-01T01:31:40.855+02:00How do you know which Tzemach Tzedek it is? The Lu...How do you know which Tzemach Tzedek it is? The Lubavitcher Tzemach Tzedek was almost 50 years old when Rav Akiva Eiger was niftar.doswinnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-75887721357733073522013-01-01T01:28:48.206+02:002013-01-01T01:28:48.206+02:00You know who was mekadesh every marriage on your b...You know who was mekadesh every marriage on your block? Not even half of them. So few people even know who was -- or even if anyone was -- mekadesh.<br /><br />And what kind of ostracism? No one can "expel" anyone else from any neighborhood.doswinnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-16496361773479355862012-12-31T23:50:57.054+02:002012-12-31T23:50:57.054+02:00No Rov would be mesader Kidudshin.
So it is basica...No Rov would be mesader Kidudshin.<br />So it is basically not feasible.<br />If one would be Mekadesh without a Rov, he would be ostracized and expelled from most Yiddish places.<br />The same is true , even for a first wife, if some one would go to a girl and be Mekadesh without a Rov.<br />See the World is not Hefker.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-20979317783773076062012-12-31T23:44:50.772+02:002012-12-31T23:44:50.772+02:00This one is not the Lubavitcher zemach zedek, as h...This one is not the Lubavitcher zemach zedek, as he was younger then R' Akiva Eiger.<br />It refers to the First one, who is from<br />Gedoilei huachronim r' Menachem Mendel Krochmsl.zal .Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-2102725646779094972012-12-31T22:24:17.733+02:002012-12-31T22:24:17.733+02:00" 3. among sephardim, one can deliver a get t..." 3. among sephardim, one can deliver a get to a wife against her will, but unanimous agreement among sefardic batei din to be extremely strict about it."<br /><br />How can they be strict? What would prevent a Sefardi husband from going to a Sofer to write a Get, and delivering it to his wife? He doesn't even need a Beis Din.<br /><br />"in a case where the husband is ashkenaz, there will be an intersting anomaly -- she will be divorced, and he will not be divorced."<br /><br />That isn't correct. He would in fact be divorced. If an Ashkenazi violates the cherem prohibition of forcibly divorcing his wife, the divorce is still valid.<br /><br />Fensternoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-21479802542978643582012-12-31T21:23:56.892+02:002012-12-31T21:23:56.892+02:00No, he writes that he is not sure if the leniency ...No, he writes that he is not sure if the leniency will apply because of the difficult to understand distinction he makes. There are plenty of sixty-year-olds who still want the physical side of married life. Living "quietly" at home doesn't quite make the grade. I find that Rav Sternbuch has a tendency to search for reasons to be machmir. <br /> Avrahamnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-72292482580103148312012-12-31T20:53:57.728+02:002012-12-31T20:53:57.728+02:00several points
1. if a man today comes from tei...several points <br /><br />1. if a man today comes from teiman, etc, with two wives, israel will allow him to have both wives in israel. but they wont allow him to take any more wives.<br /><br />unanimous agreement by all edot, all rabbanim, to not do additional weddings today. a cherem de'rabbenu gershon, of a sort.<br /><br />( i had a partner a few years ago, who'se son in law is the son of a "second wife" to this day. the family is from afghanistan, and he came to israel / america where he has wife in each country. the wives (and children) get along very well. but i poiinted out to him that american immigration law forbids "bigamists" entry to the us; of course, no one honors that law; e.g., barry obama's father)<br /><br />2. the cherem also requires the wife's consent to a get. thus, there are a good number of cases of wives who keep their husbands as "agunim" see http://www.israelnationalnews.com/News/News.aspx/122884<br /><br />3. among sephardim, one can deliver a get to a wife against her will, but unanimous agreement among sefardic batei din to be extremely strict about it.<br /><br />in a case where the husband is ashkenaz, there will be an intersting anomaly -- she will be divorced, and he will not be divorced.<br /><br />4. there are pretty strict halachot about ex wives among ashkenazim. for example, a husband is forbidden to say kaddish for his ex wife (widowed or divorced) if he remarries. might have similar implications in this case.<br /><br />5. this apparently answers a question i had -- what if a wife allows / encourages a husband to take a second wife (among ashkenazim) (for whatever reason; having children, for example,; to prevent her divorce, if she doesnt want a divorce, and ALL parties are agreeable.)? would this be allowed (assuming proper rules about the relationship?)MiMedinat HaYamnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-43221603592527637482012-12-31T19:18:24.174+02:002012-12-31T19:18:24.174+02:00So may a Jew living in Iran or Yemen marry 2 or 3 ...So may a Jew living in Iran or Yemen marry 2 or 3 wives today?Fensternoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-28145460822266062422012-12-31T19:14:56.393+02:002012-12-31T19:14:56.393+02:00they were not subject to the authority of Rabbeinu...they were not subject to the authority of Rabbeinu Gershom. But apparently the authority of this principle today is not from the top down but because it was accepted by the societies. There is no inherent reason why Sefardim can't accept it alsoDaas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-9148923894552092072012-12-31T18:38:16.115+02:002012-12-31T18:38:16.115+02:00Aren't Sefardim, by default, not subject to th...Aren't Sefardim, by default, not subject to the cherem?Fensternoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-50872858643854919912012-12-31T16:26:02.058+02:002012-12-31T16:26:02.058+02:00he doesn't say he doesn't need - he says t...he doesn't say he doesn't need - he says that the urgency of a man in his sixties is not has high as a younger man.<br /><br />Who says there is a difference between an insane person an a senile person? they both are not functioning and neither is capable of legally accepting a Get.Daas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-153441562807177852012-12-31T16:25:37.651+02:002012-12-31T16:25:37.651+02:00Rav Sternbuch argues at the end that unlike someon...Rav Sternbuch argues at the end that unlike someone whose wife is insane, this husband need not get remarried because he is in his sixties and quietly living at home with his wife. I fail to see much difference between a non-violent insane person and someone suffering from Alzheimer's. Avrahamnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-61377292801350058652012-12-31T16:24:22.754+02:002012-12-31T16:24:22.754+02:00if they don't accept Rabbeinu Gershomif they don't accept Rabbeinu GershomDaas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-14000024395886330232012-12-31T16:09:41.077+02:002012-12-31T16:09:41.077+02:00Could a Sefardi husband divorce a senile wife? (Or...Could a Sefardi husband divorce a senile wife? (Or divorce a normal wife against her will?)Fensternoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-42846780407001245122012-12-31T16:06:33.211+02:002012-12-31T16:06:33.211+02:00yes - the cherem has been accepted as law as is st...yes - the cherem has been accepted as law as is stated in Rema and many other places see Otzer HaPoskimDaas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-8259742104838172302012-12-31T16:01:30.419+02:002012-12-31T16:01:30.419+02:00En Judaica Part IV
On the strength of the aforem...En Judaica Part IV<br /><br /><br />On the strength of the aforementioned rule, a release<br />from the ḥerem may also be obtained by a man whose wife<br />refuses to accept a get from him, despite the court’s order that<br />she does so, e.g., in the case of her adultery or where the marriage<br />is a prohibited one (Sh. Ar., EH 1:10; Ḥelkat Meḥokek,<br />ibid., 16; Oẓar ha-Posekim, EH 1:63, 7). Some authorities are of<br />the opinion that in the event of the wife’s adultery the husband<br />only requires a hetter from a regular court and not from 100<br />rabbis, since the ḥerem was not meant for such a case (Oẓar<br />ha-Posekim, EH 1:73, 2). A hetter would be justified where a<br />wife who has had no children during a marriage which has<br />subsisted for at least ten years – a fact which entitles the husband<br />to divorce her – refuses to accept the get and thus prevents<br />her husband from remarrying and fulfilling the mitzvah<br />to “be fruitful and multiply.” In such a case the husband<br />is obliged to take another wife to fulfill the mitzvah and so he<br />would be entitled to the hetter (Sh. Ar., EH 1:10; Oẓar ha-Posekim,<br />EH 1:68; Arukh ha-Shulḥan, EH 1:25).<br />As has already been stated, in Oriental communities for<br />a husband to take a second wife requires either his first wife’s<br />consent or the court’s permission. The wife is required to give<br />her consent before a regular court (not 100 rabbis) and the<br />court will permit the second marriage only if satisfied, after a<br />thorough investigation of the facts, that the wife has consented<br />wholeheartedly, without anger or under undue influence (Oẓar<br />ha-Posekim, EH 1:61, 5, subsec. 3; Sedei Ḥemed, Asefat Dinim,<br />Ishut 2). Without her consent, the court will generally only<br />grant a release to the husband in such cases where it would do<br />so were the ḥerem to apply (Sedei Ḥemed; Oẓar ha-Posekim,<br />ibid.), since it is presumed that the husband’s undertaking the<br />ketubbah is given on the understanding that no circumstances<br />shall exist which, if the ḥerem were to apply, would warrant<br />his release from the prohibition (Sedei Ḥemed, ibid.; Oẓar ha-<br />Posekim, EH 1:72, 9).Daas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-78700560022863697632012-12-31T16:01:02.394+02:002012-12-31T16:01:02.394+02:00En Judaica part III
RELEASE FROM THE PROHIBITION...En Judaica part III<br /><br />RELEASE FROM THE PROHIBITION. The object of prohibiting<br />bigamy is to prevent a man from marrying a second<br />wife as long as he is not legally entitled to dissolve his first marriage.<br />Thus, in order to avoid any circumvention of the prohibition,<br />the ḥerem also generally prohibits divorce against the<br />will of the wife. This double prohibition may, however, result<br />in the husband being unjustifiably fettered in circumstances<br />where he would not otherwise be required by law to maintain<br />his ties with his wife – and yet may not divorce her against<br />her will. This can, therefore, be obviated by the availability<br />of a hetter (“release”) from the ḥerem against bigamy, which<br />is granted by the bet din in the appropriate circumstances.<br />This hetter does not mean that the first wife is divorced, but<br />that the husband is granted exceptional permission to contract<br />an additional marriage. Naturally, such a step is only taken<br />if the court, after a full investigation of the relevant facts,<br />is satisfied that a release is legally justified. Thus, for example,<br />a release would be granted in a case where a wife becomes<br />insane. Her husband cannot, therefore, maintain normal married<br />life with her, a fact which would ordinarily entitle him<br />to divorce her; this he cannot do because of her legal incapacity<br />to consent. However, as the first marriage must continue<br />to subsist, the husband remains liable to support his wife –<br />including medical costs – but he is permitted by the court to<br />take an additional wife (Baḥ, EH 119; Sh. Ar., EH 1; Beit Shemu’el<br />1, n. 23; 119, n.6; Ḥelkat Meḥokek, ibid., 10–12; Oẓar ha-Posekim,<br />EH 1:72, 19). Should the first wife subsequently recover her<br />sanity she cannot demand that her husband divorce his<br />second wife, as he married her in accordance with the law.<br />On the contrary, the husband would be entitled – and even<br />obliged – to divorce his first wife, so as not to remain with<br />two wives, and if she refuses to accept his get he would be free<br />from any further marital obligations towards her, save for<br />the payment of her ketubbah (Sh. Ar., EH 1; Beit Shemu’el, ibid.;<br />Oẓar ha-Posekim, EH 1:72, 17–18; PDR 3:271). However, the<br />hetter would be revoked if the first wife recovered her mental<br />capacity before the second marriage took place (Sh. Ar.,<br />EH 1, Pitḥei Teshuvah, 16, concl.; Oẓar ha-Posekim, EH 1:72,<br />14).Daas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-68455734961328398652012-12-31T15:55:20.210+02:002012-12-31T15:55:20.210+02:00continuation of En Judaica article
The ḥerem did...continuation of En Judaica article<br /><br />The ḥerem did not extend to those countries where it was<br />apparent that the takkanah had never been accepted (Sh. Ar.,<br />EH 1:10). In a country where the acceptance of the takkanah<br />is in doubt, however, its provisions must be observed (Arukh<br />ha-Shulḥan, EH 1:23). In general it can be said that the ḥerem<br />has been accepted as binding among Ashkenazi communities,<br />but not among the Sephardi and most of the Oriental<br />communities. This is apparently because in those countries<br />where Ashkenazim formed the main part of the Jewish community,<br />as in Europe, America, or Australia where European<br />Jews migrated, polygamy was also forbidden by the dominant<br />religion, Christianity, and therefore by the secular law. This<br />was not the case in Oriental countries, as in Yemen, Iraq, and<br />North Africa, polygamy being permitted in Islam (Arukh ha-<br />Shulḥan and Oẓar ha-Posekim, loc. cit.). Thus, Maimonides,<br />who was a Sephardi, makes no reference at all to the ḥerem.<br />In practice, therefore, to prohibit polygamy Oriental communities<br />would customarily insert an express provision in<br />the ketubbah, whereby the husband was precluded from taking<br />an additional wife except with the consent of his first wife<br />or with the permission of the bet din. As this provision was a<br />condition of the marriage, any breach thereof entitled the wife<br />to demand either that her husband complied with the provision,<br />i.e., by divorcing the second wife, or that she be granted<br />a divorce with payment of her ketubbah (Sedei Ḥemed, Asefat<br />Dinim, Ishut 2; Keneset ha-Gedolah, EH 1, Beit Yosef 13, 16;<br />Oẓar ha-Posekim, ibid., 1:80, 8; PDR 7:65).<br />People who move from a country where the ḥerem is<br />binding to a country where it is not, or vice versa, are subject<br />to the following rules: (1) the ban adheres to the individual, i.e.,<br />it accompanies him from place to place and he always remains<br />subject to it (Arukh ha-Shulḥan, loc. cit.; Oẓar ha-Posekim, EH<br />1:75, 1; Sh. Ar., EH 1); (2) local custom is followed, so that if the<br />ḥerem applies to a particular country it is binding on everyone,<br />irrespective of their country of origin (Arukh ha-Shulḥan,<br />ibid.; Oẓar ha-Posekim, ibid. and 1:75, 3; Keneset ha-Gedolah,<br />EH, Beit Yosef, 22). Both these rules are strictly applied with<br />the intent of extending the operation of the ḥerem as widely<br />as possible. On the other hand, if a man legally married two<br />wives in a country where this was permitted, he is not obliged<br />to divorce either of them on arriving in another country where<br />the ḥerem is in force, as the law is only infringed by his taking<br />an additional wife and not when a man already has two<br />(Arukh ha-Shulḥan, ibid.).Daas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-68130438221255817032012-12-31T15:55:14.248+02:002012-12-31T15:55:14.248+02:00That's a halachic requirement, not just cherem...That's a halachic requirement, not just cherem. Correct? So the inability of a senile wife to be divorced is a halachic preclusion and not merely cherem.Fensternoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-72672773067120193402012-12-31T15:54:41.823+02:002012-12-31T15:54:41.823+02:00The following is from Encyclopeida Judaica
Ḥerem...The following is from Encyclopeida Judaica<br /><br />Ḥerem de-Rabbenu Gershom<br />SUBSTANCE OF THE BAN. In the course of time and for varying<br />reasons (Oẓar ha-Posekim, EH 1:61, 2), it became apparent<br />that there was a need for the enactment of a general prohibition<br />against polygamy, independent of the husband’s undertaking<br />to this effect. Accordingly, relying on the principle<br />of endeavoring to prevent matrimonial strife (which principle<br />had already been well developed in talmudic law) Rabbenu<br />*Gershom b. Judah and his court enacted the *takkanah<br />prohibiting a man from marrying an additional wife unless<br />specifically permitted to do so on special grounds by at least<br />100 rabbis from three “countries” (i.e., districts; see below).<br />This takkanah, known as the Ḥerem de-Rabbenu Gershom,<br />also prohibited a husband from divorcing his wife against her<br />will. Various versions of the takkanah exist (Oẓar ha-Posekim,<br />EH 1:61, 1) and, indeed, scholars have even questioned the<br />historical accuracy of ascribing its authorship to Rabbenu<br />Gershom. This, however, does not in any way affect its validity.<br />Since the prohibition against polygamy is derived from<br />this takkanah and not from any undertaking given by the husband<br />to his wife, she is not competent to agree to a waiver of<br />its application, lest she be subjected to undue influence by her<br />husband (Sh. Ar., EH 1:10; Oẓar ha-Posekim, EH 1:61, 5). Nevertheless,<br />if the husband does enter into a further marriage it<br />will be considered legally valid (Tur, EH 44; Darkhei Moshe,<br />ibid., n. 1; Sh. Ar., EH 44; Beit Shemu’el 11), but as a prohibited<br />marriage, and the first wife can require the court to compel the<br />husband to divorce the other woman. Since the first wife cannot<br />be obliged to live with a ẓarah (“rival”), she may also ask<br />that the court order (but not compel) the husband to give her<br />(i.e., the first wife) a divorce (Sh. Ar., EH 154; Pitḥei Teshuvah,<br />5; PDR vol. 7, pp. 65–74, 201–6). The husband continues to be<br />liable to maintain his wife until he complies with the court’s<br />order – even though they are living apart –because as long as<br />he refuses to divorce her he is preventing her from remarrying<br />and thus being supported by another husband (Keneset<br />ha-Gedolah, EH 1, Tur 16–17; PDR vol. 7 p.74). However, if the<br />first wife and the husband agree on a divorce and this is carried<br />out, he is then released from his obligation to divorce his<br />second wife, although his marriage to her in the first place<br />was in defiance of the prohibition (Sh. Ar., Pitḥei Teshuvah, 5;<br />Oẓar ha-Posekim, EH 1:80, 1 and 2).<br />APPLICABILITY OF THE ḥEREM AS TO TIME AND PLACE.<br />Many authorities were of the opinion that the validity of the<br />ḥerem was, from its inception, restricted as to both time and<br />place. Thus, it is stated: “He [Rabbenu Gershom] only imposed<br />the ban until the end of the fifth millennium,” i.e., until<br />the year 1240 (Sh. Ar., EH 1:10); others, however, were of<br />the opinion that no time limit was placed on its application.<br />At any rate, even according to the first opinion the ḥerem remained<br />in force after 1240, since later generations accepted<br />it as a binding takkanah. Accordingly, the ḥerem, wherever<br />it was accepted (see below), now has the force of law for all<br />time (Resp. Rosh 43:8; Sh. Ar., EH 1:10; Arukh ha-Shulḥan,<br />EH 1:23; Oẓar ha-Posekim, EH 1:76). In modern times it is<br />customary, in some communities, to insert in the ketubbah a<br />clause against the husband’s taking an additional wife “in accordance<br />with the takkanah of Rabbenu Gershom….” However,<br />the prohibition is binding on the husband, even though<br />omitted from the ketubbah, as such omission is regarded as a<br />“clerical error” (Keneset ha-Gedolah, EH 1, Tur 17; Arukh ha-<br />Shulḥan, EH 1:23).Daas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-27795950470419902202012-12-31T15:40:57.051+02:002012-12-31T15:40:57.051+02:00she needs to accept it fully aware of what it is f...she needs to accept it fully aware of what it is for it to be validDaas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-71015723338982322812012-12-31T15:35:16.540+02:002012-12-31T15:35:16.540+02:00And if the wife is medically incapable of indicati...And if the wife is medically incapable of indicating whether she is or isn't willing to accept the divorce, the cherem precludes him from giving it to her?Fensternoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-68726580067660812092012-12-31T15:17:24.998+02:002012-12-31T15:17:24.998+02:00The cherem also prohibited a man from forcing his ...The cherem also prohibited a man from forcing his wife to accept the get. See the discussion of this in the Tzemach Tzedek E.H. 1-3Daas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-33277067588979249542012-12-31T15:16:02.162+02:002012-12-31T15:16:02.162+02:00To get a better understanding of the Cherem please...To get a better understanding of the Cherem please see the following post. In particular see the Otzer haPoskim volume which is linked to on that post.<br /><br />http://daattorah.blogspot.co.il/2012/07/shulchan-aruch-polygamy-rabbeinu.htmlDaas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.com