Was marriage traumatic for children in Middle Ages?

In the course of discussing child abuse the issue of child brides has been brought up a number of times. While it is clear from Torah and Talmudic sources that a girl can be married while she is a child by her father - we have a clear statement by Rav (Kiddushin 41a) that it is prohibited because she needs to be able to decide who she wants to marry her - and that is not possible for a child. Prof. Grossman has a very informative discussion of the subject (parts excerpted below. It is highly recommended that the chapter as well as the book be read.] You will notice that what we today as child abuse, was clearly not viewed as such by society - including the Christians and Muslims). While apparently largely driven by social and economic factors, it seemed that child marriage was very common. There seems to be no discussion of the practice being overwhelming and traumatic - as we would automatically assume today. This reinforces the thesis that I have raised that psychological abuse is a function of the nature of expectations and that in fact in previous times child marriage did not in fact produce trauma. Abuse today is largely the result of betrayal of a child by adults. A child in the middle ages would apparently have been upset if she hadn't been married by the age of 13. The negative consequences of not having child marriages at that time clearly were greater than having child marriages.

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Excerpts from "Pious and Rebellious" Chapter II by Prof. Avraham Grossman

[...] Several Talmudic sages counseled that a person should marry his sons and daughters at a young age, and the Talmud and Midrash even contain clear tes­timony of the marriage of children. On the other hand, there is also strong opposition in the Talmud to the marriage of young girls who have not yet attained intellectual and emotional maturity, and who are unable to judge for themselves the suitability and character of their intended husband, even though from a purely formal halakhic point of view the father is allowed to betroth his underage daughter and such a marriage is considered entirely valid. The Talmud (Niddah 13b) states that: "Those who play with female children delay the Messiah." This is an expression of clear opposition to sexual relations with girls who are not yet able to bear child, which are understood as "playing" rather than as marital relations. There is no mention there of the exact age of such girls, but it more or less overlaps the age of puberty at twelve, as mentioned above. In any event, the expression "play with female children" indicates the extent to which the phenomenon was understood as negative and deserving of condemnation.

In the name of the amora Rav - or, according to another tradition, in that of the Palestinian amora R. Eleazar - it is said: "A man is forbidden to marry off his daughter when she is underage, until she grows up and says, 'I want so­ and -so,' ." This unequivocal formulation ("is forbidden") clearly indicates the opposition to the phenomenon of marrying off immature children and its total rejection from the moral viewpoint, even if it is legally valid. Moreover, the reason given for the prohibition - namely, the girl's right to express an opinion onthe choice of her intended husband and to give her consent-carries impor­tant implications for the woman's status in the family and in society.

Intense opposition to the marriage of young girls is brought in the name of R. Shimon bar Yohai, that "Whoever marries off his daughter when she is   There were many cases of child marriage in Spain. The responsa literature ofthe twelfth and thirteenth centuries preserves dozens of testimonies to this,most of them mentioned in passing in the context of the testimony of a person  simply describing a situation, from which we may infer even more strongly the  large number of such marriages. [...]

Another important testimony is preserved in the words of the Tosaphists. In  their discussion concerning the above-mentioned statement of Rav that it is  forbidden for a father to marry off his daughter when she is a minor, the Tosafot  state that in their day they were not strict about this prohibition:

But now we are accustomed to marry off our daughters even when they are minors. This  is so, because every day the exile becomes stronger. Thus, if a person is able to provide  his daughter with a dowry, perhaps at some later time he will be unable to do so, and  his daughter will remain a spinster forever. 

Another reason was that offered by R. Peretz ben Elijah of Corbeil (second  half of the thirteenth century) in the name of R. Meir of Rothenburg. In his  opinion, the prohibition against marrying small children was only in force in  Talmudic times, "when there were many Jews in one place. But now that we are  few, we are accustomed to betrothing even a small child lest "the prospective  bridegroom be taken by another," In this case, too, we cannot determine  exactly what the rabbis meant by saying "we are accustomed to ... ," but it seems  clear that this does not refer to the practice of unusual individuals alone, a read­ing for which there is support also from other sources. The fact that R. Meir of Rothenburg did not deal with this issue in a purely theoretical manner, but  married off his own daughter before she was twelve years old, certainly influ­enced many other people: "And so did I do with my small daughter. I said to  her: 'My daughter, accept your qiddushin if you wish."' If the greatest Ashke­nazic scholar of the thirteenth century behaved in this way, why should others  take heed of Rav's admonitions not to marry off a "minor"? Rabbenu Tam like­wise testified that in his family they married off "minor" girls, that is, less  than twelve years old. One may assume that the practice of prominent figures  in the community influenced others. The desire to emulate the behavior of the  elite group in society is a well-known and accepted social phenomenon.

In Italy, too, the marriage of young girls was common practice. From the  responsa of R. Isaiah of Trani, it follows that in his day (the thirteenth century),  young girls in Byzantium wcre betrothed at the age of four and five. For many  years, Sicily was under Muslim rule, and traces of this rule were felt in Jewish  society there even after it returned to Christian hands in 1091. The widespread  practice in Muslim society, of marrying young girls to older husbands, influnced the Jews of Sicily as well. [...]

Another testimony of the ignoring of Rav's prohibition against marrying off  a young girl may be found in the halakhic codes of the twelfth and thirteenth  century sages. The "theoretical" pesaq literature is by nature closer to the for­mulations of the Talmud. It follows that these testimonies are of great value.  Thus, for example, Maimonides chose a less binding formulation than that given  by the Talmud:

Even though the father has the right to betroth his daughter when she is a minor or  when she is a maiden [...i.e., ages 12 to 12.5 ] to whomever he wishes, it is not fit­ting that he should do so. Rather, the Sages commanded that one should not betroth his  daughter when she is a minor until she matures and says, I want so-and-so. It is like­  wise not fit that a man should betroth a minor girl, nor should he betroth a woman  until he sees her and she is fit in his eyes, lest she not find favor in his eyes, and he will  divorce her or lie with her even though he hates her.

The phrases, "the Sages commanded" and "It is not fitting," are less forceful than  the original language used in the Talmud, "it is forbidden."  [...]

The marriage age for young boys or men goes beyond the framework of our present discussion. Some sources have also preserved evidence of marriage of "minor" males, but this phenomenon was rarer than in the case of girls. As a  rule, that age was also brought forward. It would seem that the sages' admo­nitions to advance the age of marriage bore fruit. But we must exercise great  caution in relying upon admonitions of this type. Just as one ought not to deter­mine the actual age of marriage in Palestine during the Mishnaic and Talmu­dic age on the basis of the dictum, "Eighteen years of age to the marriage canopy,"  so is it difficult to entirely ignore the impression left by this statement on  people over the course of generations. The same holds true for the similar call  of sages in the Middle Ages to advance the marriage of boys. For example: the  statement by R. Yitzhak ben Shmuel, one of the leading Tosaphists, that a  man should take care to marry his son "close to his maturation." Similarly in  Sefer Hasidim, we read, "Take a wife while you are a minor, and likewise for your  son ... and make sure once they reach maturity that they are married, and find  them a woman to marry; for if you delay, perhaps they will lie with the wives  of their fellows or with alien women ... " "But as for the boys, you should  marry them off before they are grown, lest they say like Samson: 'Take that one  for me, for she is comely in my eyes."' R. Yitzhak Aboab stated that: "The best,  most suitable, time for a match is as early as possible, before he is overwhelmed by his Urge." In these words he relied upon various Talmudic sources, from  which he found support for the view that one ought to bring forward the mar­riage age of men. He also explained why there is no contradiction between this  statement and the advice to first devote time to study of Torah.[...]

The conclusion that follows is that the usual age of  marriage of girls in Jewish society was between twelve and sixteen, while many  girls married at an earlier age, and there were even those who were given in mar­riage by their parents while they were still literally small children. [...]

The reason given  by Rav, "until she grows up and says, I want so-and-so"-which lay at the basis of the prohibition against marriage of minors-was no longer in force. In the  reality of medieval Jewish society, this reason no longer had any significance,  as the parents chose the destined bridegroom themselves, without asking the  girl. Her agreement was a purely formal act, lacking in all practical significance.  This was the case even after the age of twelve. There is abundant evidence for  this phenomenon, discussed at length below, in the next chapter. [...]

The phenomenon of marriage at an early age led to deleterious results in several areas of family life.

One consequence was the absolute dependence of the young couple on the  parents for a considerable period, including total involvement of the parents in  their personal life. [...]

Childbirth at an early age, before the young mother was prepared in either  a physical or an emotional sense, could be another negative factor. It is never­theless doubtful whether this sufficed to increase the number of children in the  family in a significant way, due to the high infant mortality rate in the Middle  Ages. Indeed, pregnancy and childbirth at an early age increased the number  of mothers who died in childbirth. Initial sexual relations at an excessively young  age likewise harmed the woman's health, as was already noted by the Tosaphists:  "and several minor girls are ill from this." [...]

The phenomenon of beating wives may also have been exacerbated by mar­riage of girls at an early age. The fact that at times the wife was extremely young  led the husband to relate to her as he would to his daughter. This was particu­larly true in those places where young girls were married to husbands signifi­cantly older than themselves, which was, as we have seen, a common phenomenon in Jewish society, and particularly in Muslim countries. Moreover, it may well be that the beating of the wife, which was a part of the life of the young couple, also continued thereafter. [...]

Modern Orthodox leader condemns failure to criticize Rabbi Druckman & Rabbi Belsky

Jewish Week  by Rabbi Heshie Billet, a former president of the Rabbinical Council of America, is spiritual leader of the Young Israel of Woodmere. [see letter from Rabbi Efrem Goldberg]
 

The time for serious vigilance of child abuse in the Modern Orthodox Jewish community is long overdue. It is time that lay and religious communal leaders have zero tolerance for child abusers and cease to cover up, enable, or protect them.

In recent years, both in Israel and in America, our community has learned many painful lessons on this topic, and institutions that have owned up to mistakes made in the past and seek ways to create policies that would avoid repeating these mistakes have made some progress. But we have not done enough. The progress made has been insufficient. [...]

In defiance of Takanah's warnings, Rabbi Chaim Druckman, head of Yeshivot Bnei Akiva (YBA), the network of Bnei Akiva yeshivas in Israel, engaged Rabbi Elon to teach in his boys' yeshiva, Ohr Etzion, and rehired him after Rabbi Elon's conviction.  

Psychologist and others have observed that this case highlights the danger of charismatic figures, and a failure of the Israeli rabbinate. Followers caught in the allure of such individuals surrender their freedom of choice. We call groups like this a cult. Furthermore, besides the broader Takanah panel, most of the Israeli rabbinate has chosen to remain silent on this case. Rabbi Druckman has gone a step further by enabling Rabbi Elon to teach in a boys’ school, which could potentially have tragic consequences. [...]

In the U.S., parents of a boy in Lakewood, NJ pressed charges of sexual molestation against Rabbi Yosef Kolko. Rabbi Yisrael Belsky, the Orthodox Union’s halachic authority for kashrut, publicly accused those parents of “mesirah,” the crime of turning a Jew over to secular authorities. As a result, the complainants were driven out of Lakewood. A few months ago Rabbi Kolko confessed to his crimes. Nevertheless, Rabbi Belsky continues to condemn the complainants as “mosrim.” His position is contrary to the OU's position and that of its rabbinic arm, the Rabbinical Council of America, that child abuse must be reported to the secular authorities.

The OU has refused to publicly rebuke or take any action against Rabbi Belsky. It is time that the OU publicly condemn his defiance of the rules of the RCA and the OU. Principles must trump kashrut revenues in a major Orthodox organization’s order of priorities. The existence of the Takanah Forum in Israel is refreshing. Nothing like it exists yet in the United States, though still our community has made some progress in recent years.[...]

Camp Jihad: UN camps teaching hatred for Israel

Fox News   Palestinian children as young as 5 are being taught to hate Jews, glorify martyrs and support jihad, and a U.S.-funded United Nations agency is helping to underwrite the effort, according to a controversial new documentary.

The United Nations Relief and Works Agency hosts summer camps in which Palestinian children are allegedly being indoctrinated, in scenes captured in “Camp Jihad: Inside UNRWA Summer Camp Season 2013.” In addition to learning hateful phrases, the children are taught that Israel belongs to them by birthright, according to the film by the Center for Near East Policy Research.

“The children learn the names of many villages – not just the names of big cities like Jerusalem” says Amina Hinawi, identified in the documentary as a UNRWA camp director in Gaza. “This way every child will be motivated to return to their village. UNRWA finances this summer camp. I’m very, very appreciative of UNRWA because the children of Palestine and Gaza need this.”

Indoctrination of young Palestinian children is nothing new, but the documentary has raised the ire of Israelis largely because of the UN role. According to UNRWA’s own website, the United States is the single-largest contributor to its work and in 2012 gave more than $232 million, ahead of the European Commission ($204 million), and the United Kingdom ($68 million).

Does a Mitzvah lead to another Mitzvah, or to a Sin?

Guest Post from Eddie:

Pirkei Avot (4: 2) . BEN ‘AZZAI SAID: RUN TO [PERFORM] AN EASY PRECEPT, AS [YOU WOULD] IN [THE CASE OF] A DIFFICULT ONE,AND FLEE FROM TRANSGRESSION; FOR [ONE] PRECEPT DRAWS [IN ITS TRAIN ANOTHER] PRECEPT, AND [ONE] TRANSGRESSION DRAWS [IN ITS TRAIN ANOTHER] TRANSGRESSION; FOR THE RECOMPENSE FOR [PERFORMING] A PRECEPT IS A PRECEPT, AND THE RECOMPENSE FOR [COMMITTING] A TRANSGRESSION IS A TRANSGRESSION.

Here we see the famous saying of Avot – that a Mitzvah leads to another Mitzvah. Why then, should anyone  think that a mitzvah can lead to a sin?

NY Times recently quoted researchers that “virtue sometimes begets more virtue and sometimes allows for vice.” Is this just treif psychology, or is it applicable to Torah + Mitzvot?

The researchers point to  2 mechanisms:  consistency, which is where one mitzva leads to further mitzvas, and compensation – where we compensate for mitzvot or good deeds, by doing bad deeds.

A very counter- intuitive Gemara seems to agree with the research.

Sukkah (52a): Abaye explained that the yetzer harah is stronger against sages than anyone else. For example when Abaye heard a certain man say to a woman, “Let us arise and go on our way.” Abaye said that he would follow them in order to keep them from sin and so he followed after them for three pasarangs across a meadow. However they simply parted from each other and he heard them say, “The way is long and the company is pleasant.” Abaye said, “If I were in that situation I could not have withstood temptation.” He went and leaned against a doorpost in deep anguish. An old man came to him and taught him: To the degree that a person is greater than others, to that degree his yetzer (evil inclination) is greater than theirs.

(source kindly supplied by R' Eidensohn, from his book on Child and Domestic Abuse Vol2. And upcoming).

The gemara is very surprising, after all, are we not told that a Tzaddik, or a Gadol is very finely tuned to all sorts of things that regular people cannot imagine – and would be less likely to say an evil word, or steal a toothpick?

My own understanding of the principle  “To the degree that a person is greater than others, to that degree his yetzer (evil inclination) is greater than theirs.”, was to look at it from a psychoanalytical perspective, that the more one takes on stringencies and represses bodily instincts, the more this repression is transformed into something more pernicious.

The modern research says it is a possible compensatory behaviour, which is negative.

Another source says:

Panim Yafos (Bereishis 2:7): Our Sages (Sukka 52a) state that a person’s yetzer grows stronger everyday. Thus corresponding to the strength of the yetzer tov, the yetzer harah grows to match it. The gemora there also says whoever is greater than his fellow man his yetzer his greater than theirs. Note that it doesn’t says that he is simply greater. This is in accord with Megila  (6b) that he is great only relative to others but that he is not actually a great person. In such a case his yetzer harah grows. However if he was truly a great tzadik then his yetzer harah becomes totally good…

But Chazal were not “regular rabbis”,  if we consider their greatness, they were on much higher levels than Rabbis of today who we call Tzaddikim.  So it is not altogether convincing that the Panim Yafos is claiming a Tzaddik become totally good.

Whether there is compensatory behaviour, is a matter of empirical research. The Gemara in Sukkah is still very surprising, and it seems to me there are several approaches to it.

1) Is to “deny” or whitewash it,  and base this in our Emunas Hachamim, that they could not be so base in their yetzer hara.

2) That it is limited, and applies only to a certain type of greatness, and is not a generalisation.  The quotation was actually from an unnamed old man, so how do we know if it is true?

3) My personal view is that this is a very honest and true statement, and is counter to the kind of Tzaddikism we are taught. This is taking the Gemara at face value.  Just like in the TeNach we see that key figures were not perfect, so did Chazal recognize that this is the case with Talmidei Chachamim. The statement is made  by the Gemara, and not by a secular academic.

This also ties in with a recent post  about being Frum vs. being normal.  Also the Chatam Sofer reminds us of the dangers of taking on too many chumras, and how this led to the fall of Adam and Chava, after they added a gezeira to NOT touch the tree.

In conclusion, it seems to me there is an encouragement to fulfil mitzvot as per the Mitzva goreret Mitzva of Avos, with a warning that becoming great, taking on many strictures, has its own dangers as per Sukkah, and also Avot 'd'Rabbi Nathan, who tells us of how Chava added to the Torah by being shomer negiah of the Tree.  These dangers were learned of empirically  by the greatest leaders in Orthodox Judaism.  I suggest that the lesson for today's  period is that overemphasis on matters such as ultra-znius dress, buses, and computers may also have its risks, since nobody is on such a level to be frum on the micro-level of every area of their lives, eg business, politics, bein adam l'chaveiro.  

Growing hasidic population in N.Y. causing conflicts

NY Times   Needing to abide by their tribe’s traditions of modesty, Hasidic women want the city to post a female lifeguard during a women-only swim session at a municipal pool in Williamsburg, Brooklyn, and have lobbied a local councilman to take up their cause. 

On another front, Hasidic matzo bakeries, citing ancient Jewish law, have insisted on using water from groundwater wells rather than from reservoirs in preparing the dough used for matzos and have found themselves tangling with health officials worried about the water’s purity. 

And on a public bus service that plies a route between the Hasidic neighborhoods of Williamsburg and Borough Park, Brooklyn, men sit up front and women in the back, hewing to the practice of avoiding casual mingling of the sexes, even after Mayor Michael R. Bloomberg condemned the arrangement. 

While these episodes may not have reverberated beyond New York’s Hasidic enclaves, taken together they underscore a religious ascendancy confronting the city’s secular authorities in ways not seen in decades. 

The remarkable rise in the population and the influence of Hasidim and other ultra-Orthodox Jews has provoked repeated conflicts over revered practices, forcing the city into a balancing act between not treading over constitutional lines by appearing to favor a particular religious group and providing an accommodation no more injurious than suspending parking rules for religious holidays.[...]

Pedophile claims he was married to the boy he was convicted of abusing

NY Daily News    That’s chutzpah.

A Jewish pedophile who publicly professed his love to the boy he molested is now trying to beat a federal sex rap by claiming he and the child victim were married.

Andrew Goodman, 28, stunned a Brooklyn state courtroom last summer when he turned to the traumatized teen and said, “I fell in love with you,” before a judge gave him only two years in prison for years-long abuse that started when the kid was just 12.

Then just as Goodman was about to get sprung from jail after time served, the feds in October 2012 charged him for taking the then-15-year-old across state lines to Atlantic City, where he sodomized him and took him to dinner and a Kid Rock concert.

Goodman now faces a life sentence if convicted.

Unbelievably, the defendant, who's representing himself, argued in a motion to dismiss the case that the trip, on Valentine's Day 2010, was for his and the boy’s nuptials.

“The union resulted in a honeymoon, feasting, celebratory concert attendance,” he wrote in papers filed in Brooklyn Federal Court last week. “A valid Jewish Wedding and Marriage occurred.”

The document points out that Jewish matrimony is allowable at age 13 and does not require parental consent. It fails to mention that Jewish Law forbids same-sex relationships and it doesn’t offer proof of the so-called union.

Lakewood: Gender segregation on buses

bhol

האם האוטובוסים היוצאים מהעיר לייקווד שבניו-ג'רזי יהפכו לקווי מהדרין?

בכינוס חירום בהשתתפות רבנים וראשי מוסדות חינוך שיערך הערב בעיר, מתכוונים להוביל מהלך שישדרג, כדבריהם, את הצניעות בקווי האוטובוסים החרדיים של לייקווד, ולכונן בהם מחיצה, כדוגמת המחיצה הקיימת בקווי האוטובוסים הנוסעים למונסי, לניו סקוור ולמונרו.

קדם לכינוס פירסום מודעות תחת הכותרת "ולא יראה בך ערוות דבר ושב מאחוריך". במודעות נאמר: "בדבר הנסיעה בבאסעס שנוסעים אנשים ונשים הנני להודיע דעתנו דעת תורה חייב מדינא שיהא מחיצה להפריד בין אנשים ונשים. אנחנו זקוקים לכח הרבים כדי להביא לאישור הקמת המחיצה". על המודעה חתום הרב אברהם יוסף רוזענבלום, מבכירי תלמידיו של הגאון רבי מלכיאל קוטלר, ראש ישיבת לייקווד.

קו האוטובוס לייקווד אקספרס, הנע בין לייקווד לשכונות פלטבוש ובורו פארק שבברוקלין, מופעל על-ידי 'מונסי טריילס', חברת אוטובוסים פרטית, הפעילה את קווי האוטובוסים למונסי סקווער, לייקווד, ומונרו.

Blood test indentifies high suicide risk

Times of India   A simple blood test can now identify people most prone to committing suicide.

Scientists from Indiana University School of Medicine researchers have found a series of RNA biomarkers in blood that may help identify who is at risk for taking their on life.

Researchers said the biomarkers were found at significantly higher levels in the blood of both bipolar disorder patients with thoughts of suicide as well in a group of people who had committed suicide.

Researchers now believe the results provide a first "proof of principle" for a test that could provide an early warning of somebody being at higher risk for an impulsive suicide act.

"Suicide is a big problem in psychiatry. It's a big problem in the civilian realm, it's a big problem in the military realm and there are no objective markers. There are people who will not reveal they are having suicidal thoughts when you ask them, who then commit it and there's nothing you can do about it. We need better ways to identify, intervene and prevent these tragic cases," said investigator Dr Alexander B Niculescu, director of the Laboratory of Neurophenomics at the Institute of Psychiatric Research at the IU School of Medicine.

Weberman Case: Video of interviews on Huffington Post

הרב אופמן נגד הגאב"ד: "אין קברים בבית שמש"

Update: Rav Chaim Kaniefsky & Rav Karelitz protest attacks on Rav Sternbuch
Update: Rav Oppman defends Rav Sternbuch's view
Update: Rav Schlesinger defends Rav Sternbuch's view
Kikar Shabat

 הרב עמרם אופמן, מו"צ 'העדה החרדית', יוצא במכתב בתמיכה בראב"ד הגר"מ שטרנבוך וקובע כי אין קברים בבית שמש - נגד עמדת הגאב"ד ומוחה על הפגיעה בראב"ד: "מחובתי לכתוב מחאה על מה שמבזים את רבינו שר התורה הראב"ד - הוא פשע בל יכופר". וכיצד התבטא האדמו"ר מדושינסקיא? 

 סערת הבנייה במתחם גולובנציץ': בשעת אמירת דברי התורה בטיש ה"סעודה שלישית" התייחס כ"ק האדמו"ר מדושינסקיא לסערת הבנייה במתחם גולובנציץ' ולמחלוקת בין גאב"ד העדה החרדית הגרי"ט וויס לראב"ד הגר"מ שטרנבוך ואמר כי אין לציבור להתערב במחלוקת בין גדולי עולם ולא להרהר אחריהם.

"המצב המידרדר, כואב לי עד מאוד, וגורם לי לחולי, ועל כן אני זועק מעומק ליבי הרפו מזה", אמר הרבי לחסידים.

גם המנהיג הרוחני של קהל חסידי ירושלים האדמו"ר רבי אברהם שמחה חנון הודיע בסוף השבוע לחסידיו ולמתפללי בית מדרשו קהל חסידי ירושלים בבית שמש, שכל אברך מהכולל של הקהילה שילך להפגנות במתחם גולובנציץ' יורידו לו את זמן ההשתתפות בהפגנה ממלגת הכולל, והדבר לא ייחשב כשעת לימוד.

גם מו"צ 'העדה החרדית' הגאון רבי עמרם אופמן, גינה ביום שישי האחרון את הזלזול החמור בראב"ד העדה החרדית הגר"מ שטרנבוך כשבנוסף הוא קובע כי אין כלל קברים בכל המתחם בבית שמש

Drastic cuts on yeshiva stipends starting this month

JPost   Haredi politicians and media have reacted furiously to deep cuts to stipends received by yeshiva students which are due to take effect this month.

In 2012, full-time married yeshiva students received NIS 900 a month, while single students received 500 shekels a month in government stipends, while in 2013, the stipends were reduced to NIS 720 for married students and NIS 400 for single students.

As of this month, married students will now receive just NIS 279 while single students will get NIS 139, the Association of Yeshivot has said.

Although the cuts were expected, a source in United Torah Judaism said that the reduction was expected to be not more than 50 percent. [...]

Eichler continued, taunting Bayit Yehudi for being part of a government that released “100 murderers with blood on their hands and [acquiesced] to advanced talks for the establishment of a Palestinian state on the ruins of their own homes,” two sensitive topics for the national-religious party and its voters.

“With the breaking of these commitments, the Bayit Yehudi people have become the dirt rags of Lapid and Bibi,” Eichler said.

“They’re using you like a ‘use and discard’ product. Today they’re using you to burn the sanctuaries of Torah and tomorrow your ‘brothers’ will chuck you from your houses in the settlements, as they are accustomed to, but ‘sensitively.’” A spokesman for Bayit Yehudi said in response to Eichler’s comments, “It is better to deal with matters one wishes to resolve with sensitivity and responsibility, and not with hasty statements to the media, and we hope that MK Eichler also understand this.”[...]