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by Tom Utescher
Winning all of the individual footraces between them, Chestnut Hill Academy junior Dustin Wilson (800,
1600 and 3200 meters) and Penn Charter sophomore Daryl Worley (100, 200, 400 meters) gave big boosts to the Blue Devils and Quakers at last Saturday's Inter-Ac League track and field championships, but neither school was able to emerge with the team title.
Leading at the completion of the field events, although not by an overwhelming margin, defending champ Malvern Prep widened the gap against meet host PC in the running events and claimed the 2011 Inter-Ac crown.
Going up 29-20 in the jumping and throwing contests, Malvern finished the day with 68 team points, and Penn Charter accumulated 50. CHA, the runner-up in 2010, came in third this year, scoring more than half of its 39 points with one-two finishes by Wilson and senior Michael Fuery in the 1600 and 3200.
First and second place in the pole vault went to sophomore Jared Whitman and freshman Matt Miller of Germantown Academy, which finished fourth with 30 points. Haverford School was fifth in the team standings with 22 points, and Episcopal Academy was sixth with 14.
CHA's Wilson broke a 1972 meet record in the 3200, with his time of nine minutes, 33.80 seconds eclipsing the old mark of 9:42.20 set by Malvern's John Clark.
"He had a typical Dustin day," CHA coach Paul Hines said of his reliable distance ace. "He was conservative in the mile, then in the 800 he had his work cut out for him because [Jamie} Gentile from Malvern was fresh. Gentile gave him a race but Dustin was able to hold him off down the last straightaway and set a school record. Then he comes back to set a meet record in the 3200."
After the field events portion of the meet was finished, Penn Charter coach Steve Bonnie was encouraged.
"I was worried we might get blown out by Malvern in the field events, but we were able to hang in there," he said, referring to a manageable 29-20 gap between the teams after the jumps and throws. "When DeShawn Hollis-Baker was able to win the triple jump, especially by as much as he did, it was a nice surprise."
Hollis-Baker also collected a silver medal in the high jump for the Quakers. PC stumbled in the early track events, though. The Quakers didn't score at all in the 110 meter hurdles, and were outpointed by the Malvern Friars in the 100 meter dash. They were now behind the leaders by a 43-26 tally.
"That put us in a hole we couldn't get out of, because there weren't that many events where we could make up that much ground," Bonnie explained. "If we'd been close to them going into the mile relay I thought we might have squeaked out a win, but Malvern was good enough to just beat us before that."
Worley's domination of the sprints was a highlight for the meet hosts, and he finished up by anchoring PC's winning relay team, running behind senior Kolonji Smith and freshmen James Biggs-Frazier and Corey Kelley. Another freshman, Charlie Hoyt, impressed his veteran coach with a fourth-place effort in the 800 meters, just four seconds off of the winning time by CHA's Wilson.
After garnering a third of their total points through the efforts of their young pole vaulters, the GA Patriots chipped away to pick up points here and there. They closed out the meet with a bronze medal in the relay, thanks to sophomore Max Huang-Hobbs, senior Lamont Jackson, sophomore Ben Ritz, and senior Carter Skeel.
Hines, the Chestnut Hill coach, had made some precise predictions before the meet.
"We thought we could probably score 39 points and get third place and that's what we did," he revealed, "although not exactly in the ways we thought we would."
Senior Colin Kelly met expectations by snagging the silver medal in the shot put, but Hines knew that overall, "We weren't as strong in the field events as we've been in the past. Obviously we were going with our strength, which is our distance runners. Michael Fuery had a great day for us. He had a PR [personal record] by four seconds in the mile, and got second in the two mile, as well."
The Inter-Ac's George Greenwood Award for the top individual scoring effort went to Malvern senior Rich D'Ambrosio, who won both hurdling events and the long jump, and was second in the 100 meter dash.
Winners and CHA, PC, GA scorers
100 meters
1. PC Daryl Worley 11.22
4. GA Lamont Jackson 11:41
200 meters
1. PC Daryl Worley 22.44
400 meters
1. PC Daryl Worley 49.87
3. GA Lamont Jackson 50.72
800 meters
1. CH Dustin Wilson 1:58.14
4. PC Charlie Hoyt 2:02.20
5. CH Tate Sager 2:02.73
1600 meters
1. CH Dustin Wilson 4:22.08
2. CH Michael Fuery 4:25.98
3. GA Ben Ritz 4:32.94
4. GA Carter Skeel 4:33.59
3200 meters
1. CH Dustin Wilson 9:33.80
2. CH Michael Fuery 9:52.02
3. GA Hirsh Shah 10:05.90
4. PC Jorin Schug 10:12.61
110 hurdles
1. MP Rich D'Ambrosio 14.83
5. CH Ian Miller 16.13
300 hurdles
1. MP Rich D'Ambrosio 38.92
3. CH Ian Miller 40.83
4. PC Josh Cannon 41.05
High jump
1. MP Tom Pitt 6'4"
2. PC DeShawn Hollis-Baker 6'2"
3. GA Greg Dotson 5'11"
4. PC Vineet Krishnan 5'10"
5. PC Abdul Muhammad 5'8"
Long jump
1. MP Rich D'Ambrosio 22'4.5"
3. CH Ian Miller 20'10.75"
5. PC David Miller 19'9.25"
Pole vault
1. GA Jared Whitman 12'6"
2. GA Matt Miller 11'6"
4. PC Steve Miller 10'6"
Shot put
1. EA Scott Rushton 56'2"
2. CH Colin Kelly 46'7.5"
3. PC Jake Richards 46'2.5"
Triple jump
1. PC DeShawn Hollis-Baker 44'4.5"
4. PC Vineet Krishnan 41'6.25"
4 x 400 relay


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In my fantasy I live right next door to you. I'm so very horny all the time and my husband is a salesman so he's always on the road. Unfortunately when he is home he's always telling me he's too tired to fuck me. I rub my big 38HH's on his cock and he tells me to leave him alone, he's not in the mood. He is such a Loser! Why don't you come over and help? I left the backdoor open for you.
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subset: commoncrawl


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To put RNC Chairman Michael Steele's anti-Afghanistan-war comments from last week into perspective -- and how they fundamentally break with GOP orthodoxy -- the equivalent of what Steele said would be if Howard Dean, circa 2005-2006, called for staying the course in Iraq. (In fact, the only Republican who praised Steele was Ron Paul.)
Yet Steele's retraction on Friday afternoon might have made things even worse for him, because it begs the question why Steele ever said those anti-Afghanistan-war comments in the first place.
Here's what Steele said in a statement Friday afternoon, after this video of him went viral.
As we have learned throughout history, winning a war in Afghanistan is a difficult task. We must also remember that after the tragedy of September 11, 2001, it is also a necessary one. That is why I supported the decision to increase our troop force and, like the entire United States Senate, I support General Petraeus' confirmation. The stakes are too high for us to accept anything but success in Afghanistan.
Steele's job appears to be safe, given that it's just four months until the election; given the fact that most Republicans seem resigned to riding out the rest of the chairman's term; and given that Republicans are donating money to the Republican Governors Association or the National Republican Senatorial, or are figuring out other ways to fund state party turnout efforts.


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The Cutest Puppy
Hi! My name is Arthur! I am a lucky little adopted pup and a Parvo survivor! I am sooooo happy to be healthy! After weeks in quarantine I am now FREE and ready to PLAY! I am just getting to know the big world outside! I LOVE people, and I love dogs! (although I am still a little scared, even if the dogs are smaller than me!). My owners and I play and cuddle non-stop, and we are all just such a happy bunch!
Carlee is a Poochon. Her mom drove 9 hours round trip to pick her up one day. She is the little sister to Wrangler and Remington. The boys love her and she loves to play with them. She has stolen her daddy's heart too. Her mom is hoping to have her certified as a therapy dog like her brother Wrangler so she can go to work with her. She loves to snuggle and gives the best puppy kisses!
Popee is a bundle of fun and fur loves everyone and everything. She has such a cheeky personality. She does like to learn but only when she in the mood . She likes to hide chews and toys under the couch which isn't easy but she hides them from Lily. She also loves to stalk!! I didn't think this little mix breed did this!! Just like a border collie or cat so so funny
BOO! Did I scare you! He he he! I am Pip the pup with personality, hehe! I am nearly 1! Celebrate good times come on! I hope you all send me birthday messages hehe! I am a mixed breed between a Cavalier King Charles Spaniel and a Bichon Frise! My breed is called a Cavachon pronounced Cav-a-shon! I love to play with squeaky toys! My best friend is my brother Rufus who lives with my owner's great friend. I love to cuddle up with my owner and sleep! Sleep GlORIOUS sleep! Ooooo I LOVE food too! I love every type of food, but Shepherd's Pie! I stole off my owners plate once and EWWWWWW it ...


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In hindsight, in the 2012 campaign, Willard Mitt Romney failed to achieve the full bore of his humanity. To do so would have been an affront to the soulless Tea Klux Klan Republican Party. All along, throughout the campaign, Romney was auditioning for the part of Wall Street Puppet. Romney had no deep understanding of the Tea Party rednecks who infest our southern tier and the Central Time Zone. Romney's interest in the well-being of the middle and lower classes was zero: (0.0). He knows he's a tight asshole and an arrogant pretty-boy douche bag. Anne and the boys know it, too. That fact will haunt him to his grave. In purgatory Mitt Romney will be eternally bitch-slapped by his father.
Greg Leichner
Placitas NM 87043


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Constant Urination
Human Anatomy, Physiology, and Medicine. Anything human!
Moderators: honeev, Leonid, amiradm, BioTeam
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Constant Urination
Hi All! this question might seem Banal but has been weighing on my mind for a while. Basically is it possible for a human being to produce a constant stream of urine indefinitely or, what is the longest time someone can piss for. If you are drinking in at the same rate you are urinating ( you could use one of those camelbak devices) with a ffew pints already in the bladder obviously, wouldd this be possible, or does the act of weeing close the "input" to the bladder from the stomach or wherever so it is impossible, im not looking for how difficult it would be to do practically, just is it theoretically possible, Cheers in Advance.
Humans produce urine all the time, but in healthy persons a certain amount of it needs to accumulate into the bladder for urinating to be possible. So one can only urinate once in a while because the pressure needs to build up a bit. Probably with some practise and lots of drinking one could urinate almost constantly, but that would risk a loss of electorlytes that would probably end the project at some point.
However, e.g. people with a drain or catheter put into their bladder basically urinate all the time.
However, e.g. people with a drain or catheter put into their bladder basically urinate all the time.
JackBean wrote:Why loss of electrolytes? I guess he would urinate the final urine, not the primary one...
Urine always contains some electrolytes, if you simply drink water or other electrolyte-deficient drink, you end up losing electrolytes. You actually lose a fair bit of other stuff as well, eventually.
Probably with a right kind of drink that would not be a problem, but you still cannot pee non-stop due to the other difficulties I mentioned :)
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Founded in 2004, Resurrection-Studios are a group of crazy yet talented modders who work mostly with the Unreal engine. So far we have 3 mods published by the fantastic Running With Scissors (Eternal Damnation, A Very Postal Christmas, and of course Kamek's awesome A Week In Paradise). Other credits include the Postal 2 MP 1409X patch, and the Land of the Dead total conversion Dead Epidemic.
Only registered members can share their thoughts. So come on! Join the community today (totally free - or sign in with your social account on the right) and join in the conversation.
Dead Epidemic is trying to achieve a "Bloodiest Game" Award. If there's even any out there.


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A 47-year-old Miami woman has given birth to triplets without using fertility treatments.
Sharon Lewis wasn't trying to become pregnant and thought it was impossible at her age when she was told she'd be giving birth to three baby boys. Lewis already has a 25-year-old daughter and 14-year-old son.
"It was nobody but God that blessed my womb at 47," she said.
Lewis said she found out she was pregnant with triplets at a prenatal visit to her doctor. "She said, 'Twin A, twin B, and looks like I see something else,'" the new mom told reporters. "Now the tears rolled, because it was unexpected."
Lewis developed preeclampsia, high blood pressure and protein in the urine, and Dr. Salih Yasin, from University of Miami-Jackson, decided to deliver the triplets early.
The boys were delivered on March 18 at just 30 weeks, each weighing about two pounds. Since then, they've been cared for in the neonatal intensive care unit at Holtz Children's Hospital but are finally heading home Tuesday.
Doctors said having triplets, at her age, without fertility treatments is almost unheard of.
"This occurs like 1 in somewhere between 6,000 and 500,000, so it's not something that is common," Dr. Yasin said.
North Shore Medical Center Celebrates With Former Patients
The new mother of five said she feels like the kids will give her everything she needs as far as energy.
"They're going to keep me young and vibrant," Lewis said.


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Josh Mauga -- The Jets are looking to find some new blood in the defensive rotation next season at the linebacker spot and Rex Ryan has watched Mauga move up from a core special teamer to time on the defense. Mauga might not have had the best performances at the start of the year, but then again most of the defense didn't play that well in the first month of the season. Bart Scott might be willing to take a paycut to stick around next season, but Mauga might also be a player that the Jets continue to keep and grow his role based on some of the other work he's done with the team in the past.
Isaiah Trufant -- Trufant had a great showing in the matchup against the Patriots where he covered Wes Welker most of the game to good results. While Trufant is on the smaller side, Rex Ryan loves defensive backs he can trust
Josh Baker -- Baker was one of the players that I thought might be a darkhorse contributor this season. Baker has had a long road to get to the NFL and was the victim of a terrible injury in the preseason against the Panthers. The Jets could have used a better lead blocker out of the backfield (Keller's health, Conner's flameout and Hilliard's bad performances) and the Jets were slated to rely on more multiple tight end sets heading into the season. Sparano also has a penchant for using three backs and Baker's "swiss army knife" skills could have been a big help. Baker might have had a shot to make a mark on the roster as an "F" Tight End. Still, Baker's emergence during this past training camp is something for the Jets to consider as they move into 2013.


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Less pain, more gain
Posted on 01. Sep, 2010 by perspective in Academic Departments, Annual Report, Chemical and Biological Engineering, Economic Impact, Features, Healthcare and Medicine, Issues, Research
Silver-lined bandages prevent infection and promote healing
A scientist trained for eight years in the medical field and a native of developing India, Ankit Agarwal has seen his fair share of pain. Shadowing numerous doctors, Agarwal has witnessed firsthand patient pain and discomfort, especially in those suffering from chronic wounds—burns or ulcers that could take more than seven months to heal.
Inspired by these patients, Agarwal (pictured), a 2009 Kauffman Entrepreneurial Postdoctoral Fellow in chemical and biological engineering, developed a business plan for a high-tech startup company, ImBed Biosciences. The company will create anti-bacterial biologic dressings to prevent infections and actively promote cellular growth and wound healing. These bandages,
which can kill bacteria without harming healthy cells, will reduce patient pain, healing time and treatment costs.
In the United States, roughly six million people per year are diagnosed with a chronic wound and about two million of those develop an infection, according to Agarwal. Wound infections account for 100,000 hospital deaths and $3 billion in medical costs per year, he says.
UW-Madison Surgery Professor Dr. Michael Schurr, whom Agarwal shadows, says he is waiting for the "holy grail" of dressings that can control pain, fight infection and promote wound healing. Schurr specializes in trauma treatments, wounds and burns and changes his patients' dressings every day to avoid infection. However, changing dressings is so painful that he has to sedate his child patients—an extra step, he says, that adds risk and often requires added care, such as a feeding tube.
For this reason, Schurr began using biologic dressings when possible. These dressings are made from an organic material that integrates into the wound and does not need removal. Yet, using them comes with up to a 20-percent infection rate, a number that is too high for Agarwal. "Imagine a person with 20 percent of their body surface burned," he says. "If four dressings get infected, the patient is reinstated into the hospital and returns to the daily regimen of painful dressing changes,adding pain and costs."
In 2008, Agarwal and John T. and Magdalen L. Sobota Professor of Chemical and Biological Engineering Nicholas Abbott developed a solution. Exploiting silver's antibacterial properties, they created an ultra-thin film with a precise amount of silver—0.4 percent of that used in bandages today—that will not degrade the organic material in biologic dressings. ImBed will provide the film, which is about 100 times thinner than the width of a strand of hair, to biologic dressing manufacturers to integrate into bandages in one single step. UW-Madison School of Veterinary Medicine Professors Christopher Murphy, Jonathan McAnulty and Charles Czuprynski are testing the new dressings on animal models.
Agarwal's business plan for ImBed Biosciences won roughly $12,000 at the Dutch Entrepreneurial Bootcamp at Wageningen University in the Netherlands in 2009. In 2010, Agarwal won first place and $10,000 in the UW-Madison G. Steven Burrill Business Plan Competition and second place and $10,000 in the Wisconsin Governor's Business Plan Competition. Now, he is participating in a three-month accelerated program as a 2010 finalist in the million-dollar Massachusetts "MassChallenge" global startup competition.
In August 2010, Agarwal, who has no previous entrepreneurial experience, concluded his extensive, yearlong Kauffman fellowship, which teaches scientists how to start high-tech companies that become million-dollar companies in the next five years. One of the Kauffman fellowship mentors who significantly influenced Agarwal is Frank Douglas, senior partner at PureTech Ventures. From Douglas, Agarwal learned a large company might take years to develop a technology, in part because of corporate bureaucracy. Conversely, a scientist's passion for the same technology may fuel a product's success in a small high-tech startup.
Now that his fellowship has ended, Agarwal is focused on networking. "You are developing something to help millions of people," he says. "The least you can do is talk about your idea to 100 people, because one person directs you to two, then two to four."
Through Madison's entrepreneurial community, Agarwal finds it easy to ask people for help and support. He's even found billionaire startup junkies who help just for the fun of it and for results that help people. UW-Madison also recognizes the importance of accelerating its translational research and Agarwal's project earned seed funding from the Wisconsin Institutes for Discovery, a public-private partnership at UW-Madison designed to jump-start research that addresses healthcare and human welfare challenges.
To bring his product to market, Agarwal is seeking a commercialization partner and U.S. Food and Drug Administration approval. Next on his list is commercial space, then a product launch in two years. However, he says, biologic dressings are only the first market. After his first partnership, he intends to recruit manufacturers of different bandages according to type of wound and healing stage. "I feel it is my social responsibility to translate what I am doing here," says Agarwal. "Otherwise, it's only half of the story if I leave what I have developed and think that someone else will come along and market it."
By Andrea Parins


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The Red Sox Foundation Nation wouldn't be the same if it weren't for our team of dedicated volunteers. Throughout the year, fans of all ages offer their time and talents to help The Red Sox Foundation.
The work we do together helps support our charitable outreach to children and families in need across New England. Best of all, each volunteer knows their effort is helping others and making our community stronger and better for all of us. If you would like to become a valued member of our volunteer team, please e-mail us at email@example.com.
We are very grateful for the generous support of thousands of fans who make the Red Sox Foundation the best team charity in all of baseball. Through your donations, we can help open the doors of opportunity for children and families through terrific nonprofit partnerships that vital health, recreational, educational and social service programs. And because the Red Sox Foundation is a registered 501(c)3 charity, all donations are tax deductible.
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4 Yawkey Way
Boston, MA 02215
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When making a donation by credit card, we ask that you please be sure to include the following:


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This week's Culinary SOS request comes from Pam Edwards in Long Beach:
"On a business trip to New York City a few years ago, I had the best pancakes of my life at the Clinton Street Baking Co. I've been on a quest ever since to find some that taste as delicious, but so far nothing has matched the flavor of those transcendental pancakes. As I live in Long Beach, and can't get to New York very often, can you get the recipe? I would be forever grateful and my family would appreciate not hearing me gripe about lousy pancakes every time we go out to breakfast!"
These are some serious pancakes. Rich in flavor but light in texture (thanks to whipped egg whites), these are packed with fruit and nuts, and dusted with sugar — a perfect breakfast. You can make them with either blueberries or bananas. Or both. Every day should start like this.
Thanks, Pam! You can find the recipe here.
And check out more Culinary SOS recipes. If you have a favorite restaurant recipe you'd like to request, email me. I'll do my best to track it down.


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The Agunah Problem, Part 1; Incarceration and Free Speech
Marc B. Shapiro
1. There has been a lot of discussion recently about the International Beit Din and its rulings allowing certain marriages to be voided, thus freeing women from being agunot. As is to be expected, this beit din has been subject to strong attacks, even of a personal nature, despite the fact that the members of the beit din are recognized talmidei hakhamim. These dayanim are intent on keeping everything above board and have published the reasoning behind their rulings, thus giving opponents the opportunity to engage in halakhic argumentation.
From what I have read, the International Beit Din has three approaches to freeing agunot. One is annul the marriage based on mekah taut, i.e., there was some problem with the husband that would have prevented the wife from marrying him had she known of it. This is a perfectly valid mechanism that has been used by many poskim, such as R. Zvi Pesah Frank, R. Moshe Feinstein, and R. Avraham Shapiro. Although one can, of course, criticize the application of mekah taut to a particular case, the mechanism itself is part of standard halakhic operating procedure and the International Beit Din is well within its rights to use mekah taut when possible.
The second approach is to find a problem in the marriage ceremony itself, meaning that the marriage never took place. For example, one can show that there were no proper witnesses to the marriage. Here again, one can disagree with particular rulings, but not with the basic approach.
The second approach is to find a problem in the marriage ceremony itself, meaning that the marriage never took place. For example, one can show that there were no proper witnesses to the marriage. Here again, one can disagree with particular rulings, but not with the basic approach.
The third approach is that of get zikui, which in the current context means that the beit din issues a divorce to the woman on behalf of the man, even if the man has not approved of this and even if is against his will.[1] While there has been a good deal of discussion of this approach, I can't find on the International Beit Din's website that any marriage has actually been dissolved by using this mechanism. Unlike the other two approaches, there is little precedent for use of a get zikui, which means that its chances of being generally accepted are nil.
The use of a get zikui is actually suggested by R. Jehiel Jacob Weinberg, Seridei Esh, vol. 3, no. 25. In fact, R. Weinberg's responsum is the most detailed discussion of get zikui but surprisingly it is not included on the International Beit Din's website. It must be noted, however, that R. Weinberg is only prepared to suggest a get zikui if the husband would want the get to be given. However, in the contemporary agunah situation the problem is that the husbands do not want to give the wives a get, and concerning these cases R. Weinberg writes: נפל היסוד של כתיבת גט מטעם זכי'
Is there another possible approach? How about a heter meah rabbanim for a married woman if she can't get a get? I know you are thinking that this is crazy, but look at the following page, which comes from the medieval work Etz Hayyim by R. Jacob Hazan.[2]
As you can see from the very end of the page, it states that the rabbis required a man to give a get if he contracted a marriage באיסור, which in this case means he was already committed to marry someone else. Then it says that if this man disappeared the woman can be freed with a heter meah rabbanim (actually, it says ish, not rabbanim, but I don't want to get into that now). This is a very radical position, that a woman can be freed by a heter meah rabbanim, and it is attested to nowhere else. Not surprisingly, R. Israel Brodie, the editor of Etz Hayyim,[3] calls attention to this unusual halakhic position. R. Shlomo Yosef Zevin also refers to this novel idea.[4]
But are Rabbis Brodie and Zevin correct? Israel Moshe Ta-Shma and Shlomo Zalman Havlin say no, and see this as a serious mistake. According to them, the last case discussed in Etz Hayyim has nothing to do with the man who married באיסור but refers back to a case mentioned earlier on the page of a man who was only committed to marry a woman. If this man then disappears, מתירין הבחורה במאה איש. In other words, the woman is released from any obligation to marry the missing man, but this has nothing to do with a woman already married. I will let the readers decide for themselves who is correct.[5]
As for the problem of women not being able to get a divorce because the man refuses, there are some important points that must be made which I don't think everyone is aware of. Today, many people assume that a woman who wants out of a marriage, for whatever reason, has that right. After all, a woman is not a prisoner and a husband should not force her to be married to him if she doesn't want to. However, this viewpoint is very much a modern approach.[6] If you look at the standard halakhic sources you will find that there is no obligation for a man to give his wife a divorce just because she wants it. Ever since R. Gershom, the same situation is also found in reverse, namely, a husband is not allowed to divorce his wife against her will just because he no longer wishes to be married to her. This approach to ending marriage is very much in line with how secular society use to operate before the introduction of no fault divorce.
Significantly, Maimonides does require the husband to give his wife a divorce if she says she no longer wishes to live with him.[7] R. Kafih elaborates on the wisdom of Maimonides' position, and here are some of his important words[8]:
ברוך ה' א-להי ישראל אשר הזריח לנו את המאור הגדול הזה אשר במבטו החודר פלש למעמקי הדורות וצפה גם את דורנו הפרוץ לבשתינו ולמגנת לבבנו, אוי לעינים שכך רואות ואוי לאזנים שכך שומעות, ואלו ראו שאר חכמי הדורות את דורנו היו חותמים על פסקו של רבנו בשתי ידים. כי המציאות הוכיחה צדקת רבנו, שכל התובעת ג"פ בימינו וטוענת מאיס עלאי, לא רק עיניה נתנה באחר אלא היא כבר בחיק האחר או האחרים וחביטא קמייהו כמברכתא, ולפיכך מצוה לכוף את הבעל המתעקש בכל כפיה אפשרית כדי להפריד בין הדבקים ויפה שעה אחת קודם.
However, it is the view in opposition to Maimonides that became the standard position, and it is this view that is recorded in the Shulhan Arukh[9] and followed by batei din. According to this approach, even if a woman says she can no longer live with her husband, he is not obligated to give her a get. What this can lead to is most vividly illustrated by the movie Gett, available here to watch for free for Amazon Prime members.
I have been told that the Beth Din of America operates on the principle that if one of the parties wants a divorce, for whatever reason, and there is no chance for reconciliation, then the Beit Din will instruct the other spouse to comply. But this is not how many other batei din operate. We have to be honest and acknowledge that the problem many women face is not because the dayanim are cruel or anti-women, but that it is Jewish law itself, or rather an interpretation of Jewish law, that is preventing them from receiving their divorces.
I feel it is necessary to stress this since we can now better appreciate why certain rabbis have attempted to find solutions within Jewish law to the contemporary agunah problem. Many on the right don't see why this is necessary and why batei din cannot just follow Jewish law as it has operated until now instead of looking for "solutions". These people might not realize the difficult situation this puts women in, a situation that might have been tolerable years ago but for more and more Orthodox Jews that is no longer the case. On the other hand, many on the left think that it is a simple matter to solve the agunah problem, and that it is just cruel and insensitive rabbis preventing this. This too is a distortion as the rabbis' hands are often tied by halakhah, and this remains the case no matter how much of a "rabbinic will" they have.
I feel it is necessary to stress this since we can now better appreciate why certain rabbis have attempted to find solutions within Jewish law to the contemporary agunah problem. Many on the right don't see why this is necessary and why batei din cannot just follow Jewish law as it has operated until now instead of looking for "solutions". These people might not realize the difficult situation this puts women in, a situation that might have been tolerable years ago but for more and more Orthodox Jews that is no longer the case. On the other hand, many on the left think that it is a simple matter to solve the agunah problem, and that it is just cruel and insensitive rabbis preventing this. This too is a distortion as the rabbis' hands are often tied by halakhah, and this remains the case no matter how much of a "rabbinic will" they have.
Let me illustrate what I am talking about. As an example of how sentiments have changed over the centuries, here is a passage from R. Hayyim Benveniste that I have cited in two previous posts. In Keneset ha-Gedolah, Even ha-Ezer 154, Hagahot Beit Yosef no. 59, in discussing when we can force a husband to give a divorce, R. Benveniste writes:
ובעל משפט צדק ח"א סי' נ"ט כתב דאפי' רודף אחריה בסכין להכותה אין כופין אותו לגרש ואפי' לו' לו שחייב להוציא
Can anyone imagine a posek, from even the most right-wing community, advocating such a viewpoint today? The logic behind this position, as can be seen by examining the original responsum in Mishpat Tzedek, is that even if the man is running after her with the knife, we don't assume that he will actually kill her. He must be doing it just to scare her, and that is not enough of a reason to force him to divorce her, or even to tell him that he is obligated to do so. And if we are wrong, and he really does kill her? I guess the reply would be that this isn't anything we could have anticipated even if we saw the knife in his hand. This example shows how some poskim from prior generations made it extremely difficult for women to receive a divorce.
Let me give a few examples from more recent years. In 1967 the Supreme Rabbinic Court, consisting of Rabbis Yitzhak Nissim, Betzalel Zolty, and Yosef Shalom Elyashiv, concluded as follows.[10]
כשם שאין כופין בעל לגרש את אשתו בגלל טענת מאיס עלי, כך אין מחייבין את הבעל לגרש עקב טענה זו
This approach, which repeats itself again and again, completely undermines the assumption so many have that a man is obligated to give his wife a get when she no longer wishes to be married to him.
Look again at the conclusion of Rabbis Nissim, Zolty and Elyashiv. It couldn't be any clearer that this woman is not an agunah. Their conclusion also contradicts the definition of agunah provided by JOFA (see here p. 22).
AGUNAH (pl: AGUNOT) A married woman who may not remarry because the death of her husband has not been verified or because (for whatever reason) she is unable to obtain a get from her husband.
It is simply not true that a woman unable to obtain a get from her husband "for whatever reason" is an agunah. I wish it were different, and I wish Maimonides' ruling carried the day. But that is not the case, which means that an agunah has to be defined as one whose husband refuses to issue a get after ordered to do so by a beit din.
R. Zvi Hirsch Grodzinski, perhaps the leading talmudist and halakhist in the United States in the early years of the twentieth century, discusses a case where a woman committed adultery (or only claimed to have done so; the matter is not clear, but for this post I am assuming she actually did commit adultery). She then wished to get divorced from her husband.[11] She must have had some connection to Judaism as she requested that her husband give her a get. I think most people would assume that in such a case, where the woman will no longer be living with her husband, that it is essential that the husband give her a get so that she is no longer committing adultery. With the get she can repent and move on with her life. Hopefully, she will be able to find another husband and live as pious Jew.
Yet just because most of us might intuitively feel this way, this does not mean all halakhists have to agree. R. Grodzinski concludes that the husband cannot be forced to give the get. To use today's popular language, this meant that he was allowed to keep her as an agunah for the rest of her life. Of course, R. Grodzinski would deny that the woman was an agunah. Despite the woman's adultery, I think most people will still be troubled reading the following words from R. Grodzinski, from which we see that he saw no problem in condemning her to live the rest of her life without receiving a get.
כ"ש בנ"ד שנאסרה עליו ע"י זנות דאין כופין אותו לגרשה בגט, כיון שהיא נתנה אצבע בין שיניה, וגרמה לעצמה במעשיה הרעים והוא לא עשה און, ולמה נכוף אותו ליתן לה גט, לא תבעל לו ותוצרר אלמנות חיות כל ימיה, הלא אינה מצווה על פו"ר, וכי בשביל שהיא הולכת אחרי שרירות לבה וזנתה תחתיו נכוף אותו לגרשה
I don't think you need to be a member of JOFA or Open Orthodox to be upset by what R. Grodzinski writes, as it probably closed off any chance of repentance on the part of the woman. He also views the withholding of the get as a suitable form of punishment for the woman. Not being obligated in the commandment to procreate, she can be kept a "living widow".[12]
For another noteworthy example, here is the conclusion of a 1953 Jerusalem Beit Din decision, by the dayanim R. Jacob Ades, R. Bezalel Zolty, and R. Yosef Shalom Elyashiv:[13]
החשש כי האשה תצא לתרבות רעה אם הבעל לא יתן לה גט, אינו משמש יסוד לחייב את הבעל לתת לה גט
This decision from the Jerusalem Beit Din has another passage that is very troubling to me. I find it hard to believe that any Modern Orthodox beit din could conclude in this fashion, and it is precisely attitudes such as this that convinced women that the rabbinic courts in Israel were stacked against them.[14]
הא דברועה זונות יש לחייבו לתת לה גט, היינו היכא שהאשה היתה רוצה לחיות אתו, אלמלא שהבעל הוא רועה זונות, במקרה זה יש מקום לחייבו לגרשה כשהיא דורשת גט, משום שרועה זונות יאבד הון וסופו לא יהיה בידו לפרנסה, וגם משום שעצם היותו רועה זונות נוגע לה שהוא גורע מעונתה, וגם יש חשש של סכנה לחיות אתו, אבל במקרה שהאשה מורדת בבעלה ולא רוצה לחיות אתו בגלל איזו סבה שהיא, ואחרי זה נהיה הבעל רועה זונות אף שיש עבירה בידו, מכל מקום אין לחייבו משום זה לתת לה גט, כיון שהיא מורדת בו הרי הוא פטור ממזונותיה ושוב אין החשש שרועה זונות יאבד הון ולא יהיה בידו לפרנסה, וגם אין הטעם שברועה זונות הדבר נוגע לה שהוא גורע מעונתה וגם יש חשש סכנה לחיות אתו, דהלא היא מורדת בו ולא רוצה בכלל לחיות אתו.
What is a woman supposed to do in a case like this? After learning that her husband frequented prostitutes she had even more reason not to want to return to him, and yet the beit din held that in such a case the husband did not have to give her a get since her initial reason for wanting to be divorced was something else. Again we see that a man can, if he chooses, prevent his wife from being free.
Also of interest are the three reasons the court suggests why a woman would not be happy if her husband was going to prostitutes: 1. He will be spending their money, 2. He will be using them as his sexual outlet and will not want to sleep with his wife, 3. He could pass on a disease to her.
While it is true that a wife's anger will include reasons 1 and 3, these are not the main reasons she will be upset. For example, the husband could be as rich as a former New York governor and have used protection, yet the wife will still be devastated for the simple reason that his actions were a terrible breach of trust. More than anything else, modern marriages are based on trust. As for reason 2, it is hard to imagine that there is any modern woman who, if she discovered that her husband was going to prostitutes, would want to be divorced because of this reason.
Where did the dayanim get these three reasons, as surprisingly, they don't tell us? I found reason 1 cited in the Beit Yosef, Even ha-Ezer 154 (towards the end, s.v. מצאתי כתוב בשם ספר אגודה). It originates in R. Alexander Susslein Ha-Kohen's Sefer Agudah: Yevamot, no. 77.[15] Reasons 2 and 3 are found in the Arukh ha-Shulhan, Even ha-Ezer 154:16.[16]
These reasons undoubtedly reflect a different understanding of marriage, one which does not see the modern romantic notion of trust as the centerpiece of a marriage. Since people's psychology has changed over the centuries, I don't think that the reasons offered by medieval authorities operating in a completely different environment can determine what modern women will regard as "deal-breakers" when it comes to marriage. If a modern woman has different expectations of what marriage is than what people had years ago, I would think that this must be taken into account by a beit din in determining what situations require ordering the husband to give a get.
In fact, Sefer Agudah cites another reason why the court compels a husband visiting prostitutes to divorce his wife.
פעם אחת בא מעשה לידי לאה טוענת על ראובן שהיה רועה זונות והוא כופר. ופסקתי שאם תביא עדים שהוא כן יוציא ויתן כתובה. איבעית אימא קרא, איבעית אימא גמרא, איבעית אימא סברא . . . ואיבעית אימא סברא דגרע מכל הנהו דפרק המדיר.
In the final words just quoted (and underlined), Sefer Agudah is referring to this Mishnah in Ketubot 77a:
ואלו שכופין אותו להוציא מוכה שחין ובעל פוליפוס והמקמץ והמצרף נחושת והבורסי בין שהיו עד שלא נישאו ובין משנישאו נולדו ועל כולן אמר רבי מאיר אע"פ שהתנה עמה יכולה היא שתאמר סבורה הייתי שאני יכולה לקבל ועכשיו איני יכולה לקבל.
The following are compelled to divorce [their wives]: A man who is afflicted with boils, or has a polypus, or gathers [objectionable matter] or is a coppersmith or a tanner, whether they were [in such conditions or positions] before they married or whether they arose after they had married and concerning all these R. Meir said: Although the man made a condition with her [that she acquiesces in his defects] she may nevertheless plead, "I thought I could endure him, but now I cannot endure him."This final reason given by Sefer Agudah is based on sevara and not on a rabbinic text.[17] I don't know why it was not cited by the dayanim, but it supports the point I made that the beit din need not be bound by examples given in the Talmud or other rabbinic sources. Rather, it can evaluate the current psychology of women and how they regard marriage.
For another example of how different current understandings are from what they used to be, look at this responsum of R. Zvi Hirsch Ashkenazi, Hakham Zvi, no. 133.
It deals with a man who committed adultery with a married woman, and his wife therefore wishes to divorce him. In such a case, contemporary Orthodox Jews of all persuasions would agree with the general view in society, that if the wife can forgive her husband and remain married, then it is no one else's business what goes on in their lives. However, contemporary Orthodox Jews would also agree that if the betrayal is so devastating that the wife will never be able to trust her husband again, and she wants a divorce, then the husband should be required to give the divorce. To paraphrase what the Sefer Agudah said, this is certainly on the level of the things for which the Mishnah in Ketubot requires a husband to grant his wife if she requests if.
Yet the Hakham Zvi refuses to require the man to issue the divorce. One of the things he says is that even the Sefer Agudah would agree that in order to force a divorce the husband has to have been given prior warning not to visit prostitutes. In the case the Hakham Zvi was asked about, he says that there is another reason not to require the get, and that is that the man claims that he wishes to repent. So here we have a case where a man commits adultery, his wife cannot accept this and requests a divorce, and the man refuses and says he will repent. Today people would say that this woman is an agunah, as she is trapped in a marriage she doesn't want to be in with a husband who cheated on her. Yet the Hakham Zvi rules in favor of the man that no divorce is required.
One can find numerous examples where poskim rule similarly. Here, for instance, is a decision of the Tel Aviv Beit Din.[18]
I think people will be shocked to learn that a woman who wants to divorce her husband because he went to a prostitute is being told by the beit din that she must stay with him if he promises not to do it again. But this only illustrates that the so-called agunah problem is inherent to the halakhic system, which according to the dominant interpretation does not recognize that a woman should be able to exit a marriage if she feels she can no longer live with her husband. There are literally hundreds of examples in the responsa literature and beit din proceedings where a woman is told that even though she wants to be divorced, there is no obligation on her husband to give her a get. Isn't this where poskim must put their efforts to see if changes can be made? What a woman will tolerate today is not necessarily the same thing as what the Sages and earlier poskim assumed, and this is a point that was already made by halakhic authorities in prior generations.[19]
To further illustrate my point, R. Joseph Karo states that even if a husband is beating his wife he can't be forced to divorce her.[20] She will obviously live apart from him, but R. Karo does not accept the view of some earlier authorities that the husband can be forced to issue her a divorce. This means that the woman is what we would today call an agunah, but the problem we are facing is not just about an evil man but arises from the halakhah itself. As we have just seen, according to R. Karo it is the halakhah that prevents us from forcing a husband to divorce his wife, even if he beats her.
In this case, R. Moses Isserles strongly rejects R. Karo's opinion and states that we can force a man beating his wife to divorce her.[21] The passage I have underlined is of particular significance regarding the point I made previously.[22]
ואיני רואה בזב דבריו כלל דכדאי הם הגאונים לסמוך עליהם כל שכן שהרמב"ן ומהר"מ הסכימו בתשובותיהן בענין הכאת אשתו והביאו ראיות ברורות לדבריהם גם הסברא מסכמת עמהן ומה שלא הוזכרו בדברי הפוסקים אפשר לומר שהיה פשוט בעיניהם וקל וחומר הוא מהאומר איני זן וכו'
In deciding which opinion to follow, that of R. Karo or R. Isserles, I think that a point made by R. Jehiel Jacob Weinberg is relevant. He states that if there is a dispute among earlier halakhic authorities, we should reject the view that will bring the Torah into disrepute in people's eyes.[23]
ואגלה להדר"ג [הגרא"י אונטרמן] מה שבלבי: שמקום שיש מחלוקת הראשונים צריכים הרבנים להכריע נגד אותה הדעה, שהיא רחוקה מדעת הבריות וגורמת לזלזול וללעג נגד תוה"ק
Can anyone deny that in the dispute between R. Karo and R. Isserles, the sort of consideration R. Weinberg was referring to would force dayanim, even Sephardic dayanim, to decide in accord with R. Isserles? In today's day and age, it would be simply incomprehensible to people that a man who regularly beats his wife cannot be forced to give her a get.
There is another noteworthy decision given by the Supreme Rabbinic Court, again consisting of Rabbis Yitzhak Nissim, Bezalel Zolty, and Yosef Shalom Elyashiv.[24] The case was that a married man left his first wife and married another wife. The problem was that he never divorced the first wife, making him a bigamist. Furthermore, he refused to give his first wife a get. The woman therefore turned to the Beit Din asking them to force him to do so. The conclusion of the Beit Din was that while in this case, as opposed to the ones we saw earlier, the man was indeed obligated to divorce his wife, nevertheless the Beit Din could not force him to do so. Since the Beit Din ruled that he was obligated to give the get, his not doing so would make the woman an agunah in the eyes of the court. But since the Beit Din felt that it was unable to force the man to issue the get, who knows how long (maybe her entire life) the woman was forced to remain an agunah. Unfortunately for the woman, R. Shaul Yisraeli, also a member of the Supreme Rabbinic Court, was not one of the dayanim in this case, since he wrote to R. Elyashiv arguing that the court should indeed force the husband to give the get.[25]
Since I mentioned R. Weinberg earlier in this post, take a look at this responsum from Seridei Esh, vol. 3, no. 29.
R. Weinberg was asked about a man who was sent to jail for sexual abuse of young girls. Understandably, his wife wanted a divorce. The rabbi didn't know what to do and therefore wrote to R. Weinberg. He mentions that he never had to deal with a case of sexual abuse and doesn't know how to relate to it from a Jewish law perspective. He also assumes that there was no actual sexual relations but only fondling.
R. Weinberg, relying on the Hakham Zvi, states that the husband cannot be forced to divorce his wife, since he was never warned and there was no testimony in a beit din. He also says that one cannot rely on testimony given in a secular court, and makes the valid point that during that time, the Nazi era, there was a great deal of anti-Semitism and pleasure in making the Jews look bad.
None of this could have been of much comfort to the woman. We have no idea about her relationship with her husband. She might have already suspected him of being a pervert, or when he was arrested it might have clarified certain things that she wondered about. She might have confronted him after the arrest and seeing his reaction to her questions she knew he was guilty. Whatever the case, she no longer wished to remain married to someone she believed to be a sexual abuser. R. Weinberg was as open-minded a posek as one could imagine, yet even he was of the opinion that the husband could not be compelled to divorce his wife.
Today, if someone accused of sexual abuse refused to issue his wife a get, rabbis in the United States would call for protests in front of his house. Yet R. Weinberg does not see this as warranted. I think one of the most difficult things for people to grasp in his responsum, and in that of the Hakham Zvi, is the need for the husband to be warned. We are not talking about sentencing him in a beit din, where warning is a technical requirement, but whether or not the woman wants to live with him any more. In the two cases we have just seen, the issues of concern to the wives are one man's visits to a prostitute and the other's sexual abuse of children. Neither wife cared if her husband was "warned" in beit din since the offense is the same to her either before or after the "warning".
Nevertheless, the notion that the husband has to be warned is found elsewhere as well. For example, regarding a husband who beats his wife, R. Moses Isserles, Shulhan Arukh, Even ha-Ezer 154:3, states that according to some such a man can be forced to give his wife a get. The Vilna Gaon explains, in words that lead to a liberal understanding of when a man can be forced to divorce his wife:
יש אומרים שכופין כו': שאפילו על שאר דברים שאין לה צער כל כך כגון המדיר שלא תלך לבית אביה או לבית האבל כו' [כתובות עא ע"ב] או שלא תשאל נפה וכברה כו' [שם, עב ע"א], כל שכן במצערה בגופה. תשובת הרמב"ן סימן ק"ב.
Yet after stating that some say that a man who beats his wife can be forced to divorce her (an opinion he himself held, as we saw earlier in the quotation from Darkhei Moshe [26]), R. Isserles adds that a prior warning is required: ובלבד שמתרין בו תחילה פעם אחת או שתים.
Now that we have seen some of the real halakhic difficulties that stand at the center of the so-called agunah problem, in the next post I will offer a simple suggestion that I think can solve at least some of the cases.
Now that we have seen some of the real halakhic difficulties that stand at the center of the so-called agunah problem, in the next post I will offer a simple suggestion that I think can solve at least some of the cases.
2. Someone who read my earlier posts that discussed various punishments ordered by Jewish courts asked me about a quotation from R. Shlomo Yaffe, dean of the Institute of American and Talmudic Law, which offers a different perspective. See here. Before even getting to the particular quotation, let me say that I have real problems with some of what was said (or at least reported to have been said) at the recent conference on Jewish law reported on the link just given. For example, Rabbi Yaffe was asked, "If there were no First Amendment would we still have the freedom of speech?" The only correct answer has to be that without the First Amendment our freedom of speech will be endangered, and it could even become illegal to speak publicly about certain laws in the Torah (e.g., homosexuality), as this could be categorized as "hate speech". But instead, Rabbi Yaffe replied: "Absolutely . . . We know that God had freedom of speech. He spoke and the world came into being. . . . We have free will and the ability to express ourselves." How does this bit of darshanut answer a serious question about the importance of the First Amendment?
Professor Jeremy Waldron stated at the conference, "People have a right to be protected from vicious defamations upon them on account of their religion. So if somebody says, 'All Muslims are terrorists,' we believe [Muslims] have a right to be protected against that defamation."[27] This is exactly why we need a First Amendment and why free speech must be protected. If it became illegal for some idiot to say, "All Muslims are terrorists," then the next thing would be punishing people for saying that "Muslims are more likely to support terrorism than adherents of other religions," and bans on the drawing of Muhammad's picture and insulting the Prophet would not be far behind because after all, these are viewed by Muslims as defamations of their religion. (Muslims in Europe have already demanded that those insulting Muhammad not be protected by free speech laws.)
In other words, giving an inch in this matter would open up the floodgates and would be the end of free speech in America. As I already mentioned, this would also be a big problem for the traditional Jewish community, since it is only the constitutional guarantee of free speech that prevents "progressive" groups from legislating against "hate speech" found in religious communities. Based on the quote from Waldron, I would assume that he is a supporter of the "speech codes" that at one time were so popular at universities, until people began to realize the stifling effect they actually had on free speech. For those who are having trouble remembering what they learnt so many years ago: The First Amendment was created precisely in order to protect unpopular speech.
The particular quote from Rabbi Yaffe that I was asked about is the following: "In general, Jewish law and tradition are extremely opposed to incarceration as fundamentally immoral unless it is to protect someone from inflicting real harm on another human being." What this means is that incarceration is only designed to protect the innocent, but Jewish law and tradition does not recognize incarceration as a means of punishment. This statement is simply false. Let us remember that incarceration must be seen as an improvement over the physical punishments I have detailed in earlier posts. Given the choice between lashing people and mutilating them, certainly incarceration is preferable. (See also what I wrote here.) As for incarceration itself, the Rambam states as follows in Mishneh Torah, Hilkhot Sanhedrin 24:9:
יש לכפות ידיים ורגליים ולאסור בבית האסורין
What this means is that a judge may bind a prisoner's hands and feet and may imprison him. Punishment is one of the reasons that this is done, as Maimonides explains ibid. 24:10. Although there is nothing in the Torah about imprisonment, it was used as a punishment throughout Jewish history.[28] Simhah Assaf, who writes a good deal about Jewish prisons in Ha-Onshin Aharei Hatimat ha-Talmud, pp. 25ff, informs us that such prisons were found in Babylonia, Spain, Italy, Moravia, Poland, and Lithuania. One can also add Hungary and Bohemia to this list. According to Assaf, it is only in France and Germany that we don't find Jewish prisons.[29] In addition to actual prisons, we also find something else:
A symbolic imprisonment, which served as a means for expiation as well as one of humiliation and embarrassment, consisted of shackling a suspected murderer, for example, during a service. He was to have his hands as well as his body chained. This was apparently a tradition received from R. Judah the Pious.[30]
[1] See R. J. David Bleich's discussion of get zikui in Tradition 35:4 (2001), available here. See also the responsum of R. Solomon David Kahane in Sefer ha-Yovel Karnot Tzaddik (Kefar Habad, 1992), pp. 253ff. For the Safed beit din's decision to issue a get to a woman whose husband was in a vegetative state, see here, and see the beit din's defense of its decision here. An entire book was published in opposition to this decision; see here.
[2] Vol. 2, p. 236.
[3] Vol. 3, p. xi.
[4] See Sinai 60 (1967), p. 319.
[5] See Havlin in Ha-Ma'yan (Tevet 5728), pp. 33-34 n. 14.
[6] In previous posts I have cited numerous examples that show that the notion that men and women are equal is also a modern idea. The standard traditional view was that a woman is secondary to her husband and under his authority. I mention this here only because I recently found a very interesting formulation that is relevant to what we will be discussing. In R. Hayyim Aryeh Leib ben Joseph Hayyim, Sha'ar Bat Rabim (Warsaw, 1900), parashat Tazria, p. 24a-b, he explains why a woman, who is "enslaved to her husband as a slave," does not choose to run away like other slaves do.
והוא ימשול בך: לעבוד עבודתו. ואעפ"י שהיא משועבדת לבעל כעבד ודרך העבד לברוח מאדונו כדי שלא להשתעבד מ"מ גזר ה' עלי' שתחפוץ להשתעבד לבעלה כשפחה מדה כנגד מדה כי חוה נתנה גם לבעלה ויאכל במצותה לכן נענשה שלא תהיה היא עוד מצוה עליו אלא הוא יצוה עלי' כל רצונו כן כתב רמב"ן.
[7] Mishneh Torah, Hilkhot Ishut 14:8.
[8] Sefer Nashim, vol. 1, pp. 306-307.
[9] See Shulhan Arukh, Even ha-Ezer 77:2.
[10] Piskei Din shel Batei Din ha-Rabaniyim be-Yisrael, vol. 7, p. 3 (emphasis in original).
[11] Ha-Measef 9 (5664), nos. 1, 24.
[12] Ha-Measef 9 (5664), p. 1b. Many of his words are taken from She'elot u-Teshuvot ha-Rosh 43:8.
[13] Piskei Din shel Batei Din ha-Rabaniyim be-Yisrael, vol. 1, p. 139. R. Eliezer Waldenberg had a different approach. See Tzitz Eliezer, vol. 4, p. 109:
מכל האמור יש כר נרחב לדון בדבר כפיה לגרש במקום שישנו בטענת המאיס עלי אמתלא מבוררת, ובית הדין רואה צורך השעה לכוף את הבעל לגרש כדי שלא תצא האשה לתרבות רעה.
[14] Piskei Din shel Batei Din ha-Rabaniyim be-Yisrael, vol. 1, p. 141. A decision directly opposed to this was given in 1979 by the Supreme Rabbinical Court. The dayanim were R. Mordechai Eliyahu, R. Joseph Kafih, and R. Shaul Yisraeli. See Piskei Din shel Batei Din ha-Rabaniyim be-Yisrael, vol. 12, p. 25:
אפילו אם נעשה "רועה זונות" לאחר שאשתו עזבה אותו אין לחייבה לחזור ולחיות אמו.
[15] The Sefer Agudah's ruling is cited in R. Moses Isserles, Shulhan Arukh, Even ha-Ezer 154:1. However, R. Isserles does not provide the Sefer Agudah's reason, only his conclusion that a man who visits prostitutes can be forced to divorce his wife.
[16] It appears that the Arukh ha-Shulhan derived reason 2 from a formulation in the Sefer Agudah. However, R. Yosef Goldberg argues that the Arukh ha-Shulhan is mistaken and that the Sefer Agudah cannot be seen as a source for this reason. See Goldberg, "Teviat Ishah le-Hayev et Ba'alah be-Get," Zekhor le-Avraham (2000), vol. 2, pp. 669ff.
[17] See also R. Simeon ben Zemah Durah, She'elot u-Teshuvot Tashbetz, vol. 2, no. 8:
ואפילו לכוף אותו להוציא יש לדון מקל וחומר דבעל פוליפוס, דהשתא מפני ריח הפה כופין, מפני צער תדיר שהוא מר ממות לא כל שכן.
[18] Piskei Din shel Batei ha-Din ha-Rabaniyim be-Yisrael, vol. 8, p. 254.
[19] For a detailed discussion of the matter, see R. Avishai Teherani, Amudei Mishpat, vol. 1, Even ha-Ezer, no. 12. R. Teherani's own conclusion is as follows:
המכה את אשתו, ואין סכנת נפשות לאשה, אין כופין אותו להוציא, שיש לחוש שלא נכשל בגט מעושה, אכן אם יש לאשה סכנת נפשות אמיתית, כופין אותו לגרשה בטרם יהרגנה, ויש לדיין ליתן עיניו בזה הרבה, כי כבר היו מעשים מעולם [!] ברצח האשה
(emphasis added). This is hardly a position that will find a sympathetic ear among most contemporary Orthodox Jews. R. Hanan Aflalo, Asher Hanan, vols. 3-4, no. 77, adopts an entirely different tone. With regard to the matter of a woman who wants a divorce because her husband visited prostitutes, unlike the decisions already mentioned, R Aflalo shows a real understanding of how a modern woman relates to this sort of thing. He writes as follows (p. 421):
מאסה בו על עצם המחשבה שגופו היה דבק בגופן של נשים אחרות במעשה הניאוף והטינוף שבו, ובכך נגעלת מעצם המחשבה לכך לחזור עמו לחיי אישות ולשלום בית. ובאמת שמילים וטענות אלו יש בהם ממש.
R. Uriel Lavi, av beit din of the Safed beit din that issued the controversial get to a woman whose husband was in a vegetative state (see note 1), and who has been villified in the haredi world and through their pressure kept off the Supreme Rabbinic Court (see here), has the same sympathetic approach as R. Aflalo. See his Ateret Devorah, vol. 2, p. 644:
חיוב הבעל בגט הוא מפני המאיסות שבמעשיו. אמנם בעלמא באומרת מאיס עלי אין כופין גירושין, אך כשמאיסות זו היא כה חמורה ונובעת ממעשיו הנלוזים של הבעל, ואין זו בעיה חריגה של האשה, אלא מאיסות המוכרת והמקובלת בנסיבות אלו אצל כל הנשים, יש לכפות את הבעל.
It is precisely rabbis with this type of modern understanding that can provide a solution to the problem we have been discussing, as we will see in the next post.
[20] Beit Yosef, Even ha-Ezer 154 end, s.v.מצאתי בתשובת רבינו שמחה
[21] Darkhei Moshe, Even ha-Ezer 154:21 (The text is from the Machon Yerushalayim edition which has added material from Darkhei Moshe ha-Arokh).
[22] R. Isserles also adds the following which is relevant to recent events in which a number of people were sentenced to prison for kidnapping and torturing men who refused to give a get.
נראה דטוב שלא לכופו ליתן גט אלא בדרך זה להחרימו או לתופסו בידי גוים או בשוטים שלא להכותה או שיוציא ויתן גט ובדרך זה לא מיקרי כפייה על הגט רק לקיים מה שמחוייב לעשות.
[23] Kitvei ha-Gaon Rabbi Jehiel Jacob Weinberg, vol. 1, p. 60.
[24] Piskei Din shel Batei ha-Din ha-Rabaniyim be-Yisrael, vol. 7, p. 65.
[25] Mishpetei Shaul, no. 34
[26] For a detailed discussion regarding whether the beit din can force a wife beater to divorce his wife, see R. Isaac ben Walid, Va-Yomer Yitzhak, vol. 1, no. 135.
[26] For a detailed discussion regarding whether the beit din can force a wife beater to divorce his wife, see R. Isaac ben Walid, Va-Yomer Yitzhak, vol. 1, no. 135.
[27] If someone said, "All NRA members are terrorists," would Waldron think that NRA members also have a right to be protected against that defamation? And if not, why not? What possible legal distinction is there between belonging to a religion and belonging to an organization?
[28] See R. Yehoshua Inbal, Torah she-Ba'al Peh (Jerusalem, 2015), p. 215.
[29] Assaf, Ha-Onshin, p. 25.
[30] Eric Zimmer, Harmony and Discord (New York, 1970), p. 93.


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Out beyond the swank poolside bar at Hanoi's Metropole hotel, which I visited last month, a gated entrance opens onto a dark set of stairs. At the bottom is a dank and musty bomb shelter, and, for those who can read Vietnamese, a sign in golden lettering explaining that Joan Baez and Jane Fonda once took refuge there.
I did too, though not at the same time they did.
I was a 25-year-old antiwar activist when I traveled to Hanoi in December 1965. I was working as a community organizer in Newark, N.J., and it angered me that President Johnson was drafting thousands of young Americans for a ground war he had promised not to launch when he campaigned in 1964. I felt certain the war in Vietnam would be the end of the war on poverty.
The U.S. government didn't allow Americans to visit Hanoi at that point, but a group of us thought it was important to meet the "faceless Vietcong" and to investigate Johnson's claim that his bombing targets were only "steel and concrete," not civilians. We visited bombed villages and pagodas that put a lie to the president's words, and we helped open the way for war correspondents like Harrison Salisbury of the New York Times, who later confirmed evidence of widespread civilian casualties in North Vietnam.


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Based on 500 Spanish words write basic sentences and record the audio
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Jean-Claude Van Damme Brags Of Showing Kylie Minogue His 'Thailand'
Generally, we wouldn't waste a lot of space on a story about a celebrity revealing he slept with another celebrity in 1994. But when one of the names is Jean-Claude Van Damme it's worth hearing more because the man famous for his fighting also has quite a way with words.
Apparently during the shooting of the movie 'Street Fighter,' JCVD had a fling with his co-star, Australian vixen Kylie Minogue. We'll let the "Muscles from Brussels" take it from here:
"Sweet kiss, beautiful lovemaking. It would be abnormal not to have had an affair, she's so beautiful and she was there in front of me every day with a beautiful smile, simpatico, so charming, she wasn't acting like a big star," Van Damme explained as he promoted 'The Expendables 2′. " I knew Thailand very well, so I showed her my Thailand. She's a great lady."
So does this mean the affair wouldn't have happened if the movie had been shot in, say, Malaysia? Who knows? But we do know this: that quote is now officially the greatest thing to ever come out of movie adopted from a video game.
Just don't try to ask a random woman if she wants to see your Thailand. She might kick you in the Bangkok.


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This folding upright bike will fold up and roll away when you are finished exercising.
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Alexander Rose Roble Santa Cruz Garden Bench 5ft
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Hello Home: An Eclectic Boutique With Mid-Century Roots
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Located in Center City, Philadelphia, Hello Home is one of those rare finds in the retail world - a boutique with a diverse, well-edited assortment of furniture and home accessories. The rare part? This stylish assortment is also extremely affordable. Hello Home is a place where passion and enthusiasm for design is evident in the merchandise, the ambience and the shop owner himself.
James Lamancuso is my favorite kind of store owner - down-to-earth, knowledgeable and always willing to share a tip. The son of an antiques dealer, and a Buffalo native, Lamancuso has a background in fine arts and textile design - a foundation that served him well in his early career as an interior designer, and today, as a small business owner. J, as he's known, loves the level of personal interaction that a boutique environment affords. What started as a store focused primarily on vintage mid-century modern furniture, has become an eclectic home furnishings boutique geared towards small-space, urban living. Sure, you'll still find the great vintage pieces Lamancuso is famous for, but now you'll also find modern reproductions, custom upholstery pieces, pillows, lighting, kitchen and bath accessories. In short - everything you've wanted, but never knew you needed.
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Karel Biddeloo, who sometimes used the pseudonym Bik, was born in Wuustwezel, Belgium in 1943. He studied arts in Antwerp and after his military service, he got a job as an advertising painter for the Grand Bazar department stores. In 1967 he became an artist with the Vandersteen Studios, where he collaborated on series such as 'Biggles', 'Safari', 'Karl May', and 'De Rode Ridder' ('The Red Knight'). He eventually gained total creative control of 'De Rode Ridder' in 1969, and elevated it from a common knight adventure story to a series filled with "sword and sorcery" and sci-fi influences.
De Rode Ridder - De Drie Huurlingen (1969)
Karel Biddeloo was also a regular guest in the so-called Flemish cowboy villages like Arizona Ranch (Halle-Zoersel) and El Paso (Wuustwezel), where typical western situations were reenacted. Biddeloo operated under the name Johnny Rebel. In the 1980s he participated in medieval reenactments with the Pynnock Knights in Horst, and he was even "knighted" as Karel de Mountabour.
Karel Biddeloo as Johnny Rebel (from Brabant Strip Magazine 191)
Biddeloo also drew inspiration from his alter egos for installments in the 'Rode Ridder' series. From his correspondence with bondage artist Eric Stanton resulted a couple of mail-order comic booklets with erotic and pornographic content, which he signed Joreb.
De Rode Ridder - De vete (1976)
Bik, who was influenced by Kirby, Conan, and horror comics, was the third to receive the Belgian comics prize Bronzen Adhemar in 1979. Karel Biddeloo died of cancer in Gooreind in June 2004. His final 'Rode Ridder' story was published posthumously, and the series was continued by Claus D. Scholz and Martin Lodewijk, who have honored Biddeloo with special appearances of Karel de Mountabour and the town of Wuustwezel in their stories. Belgian comics expert Danny De Laet published a book with his memories of Karel Biddeloo/Johnny Rebel in 2012, called 'Johnny en ik. Herinneringen aan Karel Biddeloo'.
De Rode Ridder - De vluchtelingen (1978)


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What are the twelve tribes of Israel?Question: "What are the twelve tribes of Israel?"
Answer: The twelve tribes of Israel came from the twelve sons of Israel. "Israel" is the name that God gave Jacob (Genesis 32:28). His twelve sons are Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin (Genesis 35:23-26; Exodus 1:1–4; 1 Chronicles 2:1–2). When the tribes inherited the Promised Land, Levi's descendants did not receive a territory for themselves (Joshua 13:14). Instead, they became priests and had several cities scattered throughout all of Israel. Joseph's tribe was divided in two—Jacob had adopted Joseph's two sons, Ephraim and Manasseh, essentially giving Joseph a double portion for his faithfulness in saving the family from famine (Genesis 47:11–12). This means the tribes who received territory in the Promised Land were Reuben, Simeon, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Benjamin, Ephraim, and Manasseh. In some places in Scripture, the tribe of Ephraim is referred to as the tribe of Joseph (Numbers 1:32–33).
After King Solomon died, Israel split into two kingdoms. Judah, to the south, included Judah, Simeon, and Benjamin. The other tribes combined to make the kingdom of Israel in the north. Israel was destroyed by the Assyrians, and most of the Israelites were either killed or deported; the Israelites who remained most likely integrated with the kingdom of Judah.
Jesus was from Judah, Paul was from Benjamin, and John the Baptist was a Levite, but, since the diaspora in A.D. 70, identifying the tribe of a modern Jew is a little more difficult. That doesn't mean that the tribal divisions are irrelevant. During the tribulation, when most of the world has abandoned God and is following the Antichrist, 144,000 Jews will be sealed by God. This number comprises 12,000 from each tribe. So, even if we don't know who is in what tribe, God has kept track. The tribes are listed again in Revelation 7:5-8, but they are not the same tribes that were given land in Joshua. Manasseh is there, and Ephraim (under Joseph's name). But instead of Dan, Levi is included. No explanation is given as to why.
Recommended Resource: Bible Answers for Almost all Your Questions by Elmer Towns
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When did the separation of humanity into Jews and Gentiles occur?
Who were the kings of Israel and Judah?
What should we learn from the tribe of Judah?
Were Jacob's prophecies about his sons fulfilled?
What are the different names for the Israelites, and what do they mean?
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Happy New Civil Year!
Let's suppose you collected some bookmarks in a different Firefox profile (possibly on a different
computer or system, or in a different profile), and wish to place them
somewhere under your current or main profile's bookmark tree - how can it
be done? I had a need for that and in this entry, I describe a solution that worked for me.
First of all export your bookmarks from the source profile to a JSON
file ("Bookmarks → Show All Bookmarks → Import and Backup → Backup…")
Create a new Firefox profile in the machine of the target profile.
(see this page
for more information about Firefox profiles.).
Import the bookmarks from the JSON file to it (while overriding the default
Copy all the folders you want to merge to the system clipboard
(Ctrl+C or equivalent).
Paste them into the default profile's bookmark manager.
Then all you need to do is sort them. Cheers!


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FBI Prioritizes Copyright Issues; Not So Concerned About Missing Persons
from the say-what-now? dept
"Backlogs can also prevent the timely capture of criminals, prolong the incarceration of innocent people who could be exonerated by DNA evidence, and adversely affect families of missing persons waiting for positive identification of remains."Perhaps I'm missing something, but doesn't it seem like missing persons cases and identity fraud are the sorts of things the FBI should be working on, as they're cases where individuals can be seriously harmed? Copyright cases are really just business model issues, where the only "harm" is caused by copyright holders refusal to adapt to a changing market. Isn't it time the FBI got its priorities straight?


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Martina McBride Donating Portion of Proceeds From New Jersey 'Joy of Christmas' Concert to Hurricane Sandy Relief
Martina McBride has graciously promised to donate a portion of the proceeds from her Dec. 9 Joy of Christmas holiday tour stop in West Long Branch, N.J. to Hurricane Sandy relief efforts, a gesture that is truly the embodiment of the Christmas spirit.
The 'I'm Gonna Love You Through It' singer will directly donate $5 from each ticket sold to New Jersey Hometown Heroes, an organization that has been a leading provider of assistance to the communities affected by the destruction of the superstorm that hit New Jersey and New York last month.
"Watching the news and seeing pictures of the terrible destruction from Sandy and talking to friends and fans in the Northeast, I knew we had to do something to help," McBride says of her goodwill deed (quote via Campbell Entertainment Group).
As with every stop on the tour, McBride has invited a local celebrity to recite 'The Grinch Who Stole Christmas' holiday story onstage.
Jim Dowd, former New Jersey Devils player and 1995 Stanley Cup winner, will do the honors at this particular tour stop.
"To have a real hometown hero like Jim Dowd come out to celebrate with us will be a real treat for everyone," McBride says of special guest. Dowd has become an integral leader in New Jersey relief effort.
McBride isn't the only country singer using their star power this holiday season to help those affected by the destruction of Hurricane Sandy. Just last week, Scotty McCreery donated $5k to relief efforts following his Nov. 23 Beacon Theatre Benefit for Hurricane Sandy Relief concert at the historic NYC venue.
Tickets for McBride's Dec. 9 stop at the MAC Center at Mammoth University in West Long Branch, N.J. are on sale now. Click here to learn more.


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The RoboReel
Description: RoboReel is the world's first extension cord reel worthy of being called a power tool. Designed as an easy way to help keep an extension cord neat, safe and out of the way when not in use, this portable, motor driven power cord system delivers 50 feet of 12 gauge cord with a 'smart' three outlet receptacle ball on the end. The revolutionary RoboReel features a rugged circular casing that can be placed virtually anywhere (including being mounted on the wall, ceiling, or on the back of your truck), rotates 360o for easy access to anything within a 100'diameter and with the touch of a button, turns on, off and retracts. For added safety, RoboReel features redundant thermostats to prevent overheating and fire hazard, and features a 15-amp circuit breaker to protect those valuable tools! RoboReel has safe, durable and convenient features. Available for purchase now on www.RoboReel.com
Price: $329.00