Joseph

CTLawyer: Why would state law, or even negotiated settlements, obligate any divorced parent to pay for their adult (age 18 and above) children’s college costs or wedding expenses? Married parents have no such legal or financial obligation to pay such expenses, should they choose not to. Why should divorced parents be more obligated than married parents?

“When parents stay together for the kids, the children are usually exposed to the resentment that results from their unhappy marriage.”

No, I would amend that to thus:

When parents separate for the kids, the children are usually exposed to the resentment that results from their always being shuffled between different homes or their inability to see one parent much.

Manitou: Rav Aharon certainly did. In fact, Rav Aharon and Rav Elchonon voted against it in the Moetzes Gedolei HaTorah in Marienbed in 1937 and said it was against Halacha.

“I also only take clients who are agreeable up front to an equitable distribution of the assets and funding the children(s)’ education.”

CTLawyer: If a potential client is adamant that she wants her husband to be financially responsible for the children’s education or that she wants most of the martial assets, you’ll decline her as a client?

“In fact, a classic delay tactic used by either spouse is to block efforts at proceeding to a get by claiming to want “shalom bayis”.”

This can be genuine even if only one spouse desires it. And that spouse has halacha on their side, which is why Beis Din is compelled to honor that request. It is baseless to assume that most requests for Shalom Basis is merely a tactic or ingenuine.

“The concept of a halachic pre-nup is to avoid such charades.”

Rav Elyashiv, Rav Shternbuch and numerous poskim have ruled that the so-called halachic prenup promulgated by the RCA and other MO groups are prohibited as if they were signed it causes a future potential Get to be a Get Me’usa.

Avram, I certainly did answer your questions. It was the part of my comment that you purposely neglected in your only partial quote from me. Specially that “I didn’t apply it to any actual case.”

Avram, what I quoted was a clear cut Halacha in Shulchan Aruch. I didn’t apply it to any actual case. You were upset at my even citing the Halacha in the context of a general halachic discussion. Methinks that’s because you aren’t liking the Halacha cited.

Milhouse, in what manner do the opponents twist the Divrei Chaim’s shitta? Do all who do so, twist it intentionally?

The outbreaks of violence are very rare. Violence in general in the Chareidi world is rare. Far less than in outside communities. And those rare unfortunate occurrences that do transpire, the level of violence is relatively tiny. Things like burning garbage and throwing chairs. In other communities those things would be considered a routine occurrence, not very remarkable. It gets widely reported when occurring by Chareidim because a) it’s man bites dog and b) the Chareidim are the “Jews’ Jews”, despised for their piety.

mentsch1: No, the fault is your misunderstanding of the butei dinim and rabbonim.

Whose bashing anyone? I merely made a very simple, obvious and uncontroversial observation about galus.

TLIK: You’re regard for Klal Yisroel’s heilige mosdos hachinuch and rabbonim is too low and your regard for therapists is too high. I, too, disagree with yitzchokm. I think his 98% on the derech rate is an underestimate. The on the derech rate in the Chareidi community is over 99%. Compared to certain other non-Chareidi Orthodox communities that have off the derech rates ranging between 25% and 50%, the Chareidi world is doing a remarkably successful job.

And, for the record, Halacha most certainly does refer to specific examples of when divorce is required and specific examples of when one spouse’s a request for a divorce may be refused by the other spouse. In fact, there’s a large part of Shulchan Aruch devoted to covering these laws. For example, Shulchan Aruch says that a demand for a divorce on allegations of abuse can be denied by her spouse unless it is proven with eidus. And then then it can only be mandated if he was already formally warned and continued anyways. If you disagree with those laws you’re disagreeing with Halacha.

Israel is in galus.

Avi, I have no idea what you’re talking about or referring to or what set you off. Where have I said or referred to or critiqued MO, or anything close to it, in this thread?

Hadorah: How do you think we Yidden went to the mikva during the Beis HaMikdash times? Filtered after each use? Thousands of Yidden dying from the mikva?

Midwest2: I consider you to be a young whippersnapper.

Baltimore, what do you use to cut your own hair?

In NYC you cannot pass a school bus with flashing lights even if you’re passing on the opposite side of traffic.

What are a handful of examples of how these children are treated differently?

How can you trust your peyos to a goy barber?

At the end of Shmiras HaLashon (Hilchos Rechilus 9:15), the Chofetz Chaim writes that the prohibitions against Lashon Hara and Rechilus do not apply to reshaim and kofrim and that it is, in fact, a mitzvah to mock such persons:

“מצוה לפרסם דעתם הכוזבת לעיני הכל ולגנותם, כדי שלא ילמדו ממעשיהם הרעים.”

“It is a mitzvah to make their false opinions public before all, and shame them so that others do not learn from their evil deeds.”

“החפץ חיים בהלכות לשון הרע כלל ח’ סעיף ה’ – אומר: “אותם האנשים שמכירם שיש בהם אפיקורסות מצווה לגנותם ולבזותם בין בפניהם ובין שלא בפניהם”.

ובהמשך- “אפיקורוס נקרא הכופר בתורה… ואפילו הוא אומר כל התורה כולה מן השמים חוץ מפסוק אחד…”