DOCSLIB.ORG

The Agunah Problem, Part 2; Wearing a Kippah; More Censorship by Artscroll

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Agunah Problem, Part 2; Wearing a Kippah; More Censorship by Artscroll The Agunah Problem, part 2; Wearing a Kippah; More Censorship by ArtScroll The Agunah Problem, part 2; Wearing a Kippah; More Censorship by ArtScroll Marc B. Shapiro 1. Continued from here. There is even an opinion, which as far as I know is accepted by many, that if a man apostatizes the beit din can still not force him to issue a divorce. This is first mentioned by R. Meir of Rothenburg and his reason is quite surprising. He says that a woman would rather be married to an apostate than not married at all.[1] כתב מורי רבינו עובר על דת או אפילו משומד אין כופין אותו להוציא ותדע מדלא מנה רשע עם שכופין אותן להוציא וטעמא דטב למיתב טן דו מלמיתב ארמלו אם לא שעבר על דת שקיבל עליו חרם שהוא כלפי דידה כגון שלא להכותה או שלא להקניטה. This position, and the opposing one that we do force is ,משומד כופין אותו על ידי גוים :a meshumad to give a get mentioned by R. Moses Isserles, Even ha-Ezer 154:1. Today, there is no way in the world that a religious woman would wish remain married to an apostate, so how could be applicable in such טב למיתב טן דו מלמיתב ארמלו the hazakah a case? I therefore don’t see how any beit din could tell a woman whose husband apostatized that they are not able to compel him to divorce her. Incidentally, R. Solomon Luria couldn’t believe that R. Meir of Rothenburg really meant what here does not משומד he said. According to R. Luria, the word that is, a complete ,משומד לכל התורה mean “apostate” but a sinner who is still in the Jewish community and can be brought back to Torah observance, perhaps even by his wife.[2] כל זמן שלא נטמע ביניהם אפי’ הוא משומד לכל התורה כולה אין כופין אותו מאחר שיכול לקיים שאירה כסותה ועונתה כראוי וגם אולי על ידה יתחרט ויחזור למוטב ובזה יתיישבו דברי מהר”ם שכתב שאין כופין כלל אפילו משומד. This is not the standard position as pretty much everyone assumes that R. Meir of Rothenburg was talking about an actual meshumad. Yet it must be noted that as with R. Luria, R. Jehiel Jacob Weinberg also found R. Meir of Rothenburg’s טב למיתב טן דו language strange, since how can you say .about a woman living with an apostate? R מלמיתב ארמלו Weinberg therefore suggested that perhaps R. Meir just meant a sinner.[3] Elsewhere, R. Weinberg sees it as obvious that a Jewish woman would not want to marry an apostate, even one who has repented from his apostasy.[4] והנה זה דבר ברור שהמומר מאוס בעיני כל אחד מישראל, ואפילו אם חזר בתשובה שלמה הוא מאוס כשזוכרים שהמיר את דתו, וק”ו ב”ב של ק”ו אם לא עשה תשובה שלמה אלא הרהר תשובה בלבו ואח”כ חזר לסורו שהוא מאוס ואין שום בת ישראל מתפייסת עם אדם כזה. הכל יודעים ששום בת ישראל לא תנשא לאיש שהמיר דתו אפילו אם עשה אח”כ תשובה בלבו ואפילו אם ימיר את דתו החדשה בדת ישראל. Just as with the case of a real meshumad, it is hard to imagine that today a woman who wants to divorce her husband because he has become completely non-observant, and the husband refuses to give the get, that this woman would not be regarded as an agunah. I am speaking about the more modern communities. What about in the haredi world? I was shocked to read the following in a recent work by R. Judah Itah explaining why it is that even today a woman would rather be married to an apostate than be alone, something that is obviously factually incorrect and is a terrible indictment of Jewish women.[5] והנה בדין זה אם כופין המומר לכאורה איירי דבאה האשה ומבקשת מהבי”ד שיעזרו לה לצאת מרשות המומר כי לא טוב לה להיות בחברת המומר. א”כ היאך אתה דוחה את רצונה בנימוק דטוב לה כיון דטב למיתב תן [!] דו וכו’ הרי היא זועקת דאין זה טובה בשבילה. וצ”ל דקים לחז”ל דכל אשה רוצה להיות בחברת איש מלהיות בודדה, ומה שאומרת שרצונה לצאת מהמומר לא זה סיבה בגלל המומר אלא אפשר מפני שעיניה נתנה באחר ולכן אין כופין המומר, דלא מאמינים למה שאו’ שכל רצונה לא להיות בחברת המומר. Can R. Itah really believe that a Bais Yaakov girl could live with an apostate and the only reason she would scream to get out of the marriage is because she has her eye on someone else? If there was a haredi woman who chose to remain with an apostate rather than demand a divorce, wouldn’t the haredi world regard her as a traitor? In the previous post I discussed R. Weinberg’s responsum dealing with a man accused of sexual abuse. In that case, R. Weinberg refused to force him to give a get. This responsum is mentioned in a 2013 decision by the Jerusalem Beit Din available here. In a 2-1 decision the beit din refused to order a convicted sexual abuser to give his wife a get. The majority recommended that the husband give a get, but as far as compelling the husband, or even telling him that he was obligated to give a get, the beit din felt that its hands were tied. We are taught that the ways of Torah are pleasant. Can it really be that a woman who wants to be divorced from a sexual abuser has no recourse? Must it be the case that the beit din’s hands are tied and the husband can keep his wife a prisoner? This brings me to a suggestion which can perhaps solve some of the problems at least in the State of Israel. I am not naive enough to think that it will ever be implemented, but I do think that it is a good approach. As I just mentioned, the Jerusalem Beit Din case of the convicted sexual abuser was decided by a 2-1 majority. One of the dayanim thought that the husband could be compelled to give the divorce, but unfortunately for the wife he was in the minority. If you examine the decisions of the various batei din you find that some dayanim are more liberal than others when it comes to ordering the husband to issue a divorce. This doesn’t mean that the other dayanim are “bad guys”, as some feminists like to portray them. They just feel bound by certain halakhic restrictions. The more liberal dayanim, however, follow a halakhic tradition that assumes that if the husband and wife have been separated for a long time, or if there are good reasons for the woman to want a divorce, even if these reasons are not mentioned in the Talmud, then the husband can be forced to issue the get. Since I think we all agree that freeing women from dead marriages is a positive goal, would it violate any halakhic procedure for certain communities to have batei din composed exclusively of those rabbis who accept the halakhic position that a husband can be obligated to divorce his wife even in cases not specified in the Talmud? This would not be an example of deciding the halakhah before the case was heard, but only of creating a beit din of dayanim who are at least open to a more liberal understanding of when divorce is to be required. This would no different than the conversion courts set up in Israel recently under the direction of R. Nachum Rabinovitch. Only dayanim who have a liberal perspective on conversion are on this court. This doesn’t mean they will always agree on all points, but they will agree on certain baseline positions. This might be a solution to the sort of case that appeared before the Jerusalem Beit Din, discussed above. Had the make- up of the beit din been different, rather than a 2-1 decision leaving the wife in a miserable marriage perhaps for the rest of her life, the decision could have been 2-1 or 3-0 in her favor. I don’t think anyone would object if a community said, for example, that they will only hire a rabbi who supports, or opposes, the heter mekhirah. That is the community’s prerogative. So why should it be problematic to say that for certain communities only dayanim who have a liberal perspective on when a husband is obligated to give a get should be seated on batei din dealing with these issues? I think that some dayanim will be fine with this. While their interpretation of halakhah does not generally permit them to obligate a husband to give a get, they recognize that others have a different perspective. It is not uncommon for a posek to tell a questioner that he should inquire of another posek who will probably give him a more lenient answer. For example, both R. Shlomo Zalman Auerbach and R. Ovadiah Yosef, when confronted with questions about abortion, rather then reply that it was forbidden they advised the questioners to ask R. Eliezer Waldenberg, as he had a more lenient opinion in this matter.[6] Many more such examples could be cited dealing with a whole host of issues.[7] Here is what appears in R. Eliyahu Sheetrit’sRabbenu , p. 137. It describes how R. Ovadiah Yosef did exactly what I am suggesting. He purposely arranged to have a dayan join the beit din on a certain day, knowing how this dayan held in a halakhic matter. In other words, R. Ovadiah was “stacking the deck” to get a decision he believed to be correct.
Load more

Recommended publications
  • Gay-Orthodox.Pdf
    "JONATHAN" AND "DAVID" are naomi observant Jews. They belong to the same Orthodox synagogue in New York City. From time to time, other synagogue members invite them to Shabbat lunch. Periodically, Jonathan and David host a fam­ ily for Shabbat in the Manhattan apartment they share. Occasionally, someone who doesn't know them well will try to interest one or the other in a nice Orthodox girl. After all, Jonathan and David are sin­ gle professionals in their early 40s—ripe material for a sbiddach (match). But both men always respond, politely, that they are not interested. That's because Jonathan and David are already committed. To each other. Jonathan is a social worker. But that does not define him in the Orthodox Jewish world nearly as emphatically as his sexuality. That is why he is not openly gay in his Orthodox community (and why he, and several other gay men interviewed for this arti­ cle, asked that their real names not be used). "I am not keeping [it] a secret," says Jonathan, "but I also don't feel I have to make a statement. People don't need to know everything about me— especially something that is so personal." More and more, gay and lesbian Orthodox Jews seem to be taking Jonathan's approach: acknowledg­ ing they are gay, even if they don't advertise it. And in response, a growing number of underground support groups geared specifically to Orthodox Jews are crop­ ping up both online and in Jewish centers in cities such as New York, Los Angeles, and Miami.
    [Show full text]
  • Engaged Couples, צעירים, and More,Daily
    and ,צעירים ,Engaged Couples More and More ,צעירים ,Engaged Couples Marc B.Shapiro Continued from here 1. Regarding engaged couples having physical contact, this is actually the subject of a section of the book Penei Yitzhak by R. Hezekiah Mordechai Bassan. Here is the title page. This book was published in Mantua in 1744 by Menahem Navarra who was a descendant of R. Bassan. Navarra, who was at this time a doctor, not a rabbi, was nevertheless very learned in Torah matters. (He would later be appointed rabbi of Verona.[1]) Navarra included three essays of his own in the volume, the second of which is called Issur Kedushah. In this work he criticizes members of the Jewish community for allowing engaged couples to have physical contact before marriage. Here are the first two pages of the work. Navarra and the others I have referred to are only dealing with an engaged couple touching before marriage, but not with actual sexual relations. Yet this too is mentioned many centuries before A .בני טבעות Navarra. Ezra 2:43 and Nehemiah 7:46 refer to commentary attributed to R. Saadiah Gaon[2] explains this as follows: בני טבעות: שקלקלו אבותם גם [צ”ל עם] ארוסותיהם קודם שיכניסו אותם לחופה והיו סומכין על קדושי טבעות ומקלקלין עם ארוסותיהן. What this means is that after kiddushin, which was effected by ring), but before actual marriage (the two used to be) טבעתa separated, sometimes for many months), the engaged couple would have sexual relations. The children who resulted from As S. H. Kook .בני טבעות this were referred to negatively as points out,[3] R.
    [Show full text]
  • The Laws of Niddah Simplified
    The Laws of Niddah Simplified by Rabbi Aaron Abadi Table of Contents • Introduction • Overview of Niddah • Becoming a Niddah • Prohibitions & Separations • The Counting • The Seven Clean Days • Yom Ha’Vesset (the day you expect your period) • Staining • Ask the Rabbi • The Mikveh/Mikvah • Chatzitza (blockage) • Immersion • Going to the Mikveh before dark • Rules pertaining to sex • Birth Control • A Bride • Pregnancy & Childbirth • Menopause Introduction Historically women were considered impure or even unclean when they got their period. They would be put out of the main house and moved to special quarters, when they had their period, and would be required to perform certain rituals and actions before returning. This is not how it is described in the Torah and this is not the meaning behind the Jewish Laws of Niddah. Judaism has a concept of Tamei and Tahor. While translators might try to say it means impurity and purity, there is no evidence to that. In actuality, Tumaah is something that if attained, one cannot eat Trumah and one cannot go to certain holy places, such as in the Temple. The most common sources of Tumaah come from a woman who has her period and a person being in proximity to a dead body. There is a full Seder of Mishnayot dedicated to these laws. We consider these laws as Chukim, meaning we do not completely understand the concepts and instead, we take the Torah’s word for it. No one is impure, no one is dirty, no one is bad. We have specific instructions for specific times within our routines.
    [Show full text]
  • Women's Issues
    WOMEN'S ISSUES BOOK ONE The Female and Her Characteristics Prepared by Ner Le’Elef 1 WOMEN'S ISSUES BOOK ONE: Prepared by Ner Le’Elef Publication date 09 October 2007 Permission is granted to reproduce in part or in whole. Profits may not be gained from any such reproductions. This book is updated with each edition and is produced several times a year. Other Ner Le’Elef Booklets currently available: AMERICAN SOCIETY BOOK OF QUOTATIONS EVOLUTION HOLOCAUST JEWISH RESOURCES LEADERSHIP AND MANAGEMENT ORAL LAW PROOFS QUESTION & ANSWERS SCIENCE AND JUDAISM SOURCES SUFFERING THE CHOSEN PEOPLE THIS WORLD & THE NEXT WOMEN'S ISSUES (Book Two) For information on how to order additional booklets, please contact: Ner Le’Elef P.O. Box 14503 Jewish Quarter, Old City, Jerusalem 91145 E-mail: [email protected] Fax #: 972-02-653-6229 Tel #: 972-02-651-0825 2 TABLE OF CONTENTS SECTION ONE 6 GENERAL CHARACTERISTICS OF WOMEN 6 ESSENCE OF FEMALE 6 GENERAL INTRODUCTION TO WOMEN’S ISSUES 7 CHAPTER A: OVERVIEW OF CHARACTERISTICS 8 13 נוקבא :CHAPTER B i-The Female Concept 14 Himself manifests a Male and Female Side 14 השם-a 17 ה and the female - revealed ,י b-The male - hidden 21 כלי וחומר-c 23 רצון and תשוקה -d male 24 – חכמה ;female –נבואה -e wife to husband 24 - השם in relation to כנסת ישראל -f ii-Male and Female – a Historical Perspective 24 CHAPTER C: FEMALE CHARACTERISTICS 29 30 צניעות ובינה יתרה-i 31 מצוות עשה שהזמן גרמא-ii 32 אמונה-iii iv-Serenity 33 v-Other Characteristics 35 35 רחמניות -a Women are more tight-fisted with guests; 36 – צרות עין
    [Show full text]
  • Safe, Sane, and Attentive: Toward a Jewish Ethic of Sex and Public Health Rebecca Jane Epstein-Levi Oberlin, OH B.A., Oberlin C
    Safe, Sane, and Attentive: Toward a Jewish Ethic of Sex and Public Health Rebecca Jane Epstein-Levi Oberlin, OH B.A., Oberlin College, 2008 M.A., University of Virginia, 2012 A Dissertation presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Doctor of Philosophy Department of Religious Studies University of Virginia April 2017 2 © Rebecca Jane Epstein-Levi, 2017 Abstract Safe, Sane, and Attentive: Toward a Jewish Ethic of Sex and Public Health offers a new framework for a Jewish ethic of sex and public health that is derived from mishnaic ritual purity literature. Mishnaic texts characterize ritual impurity not as a moral stain, but as a troublesome-yet-mundane condition that is a predictable consequence of common forms of social interaction. While ritual impurity has potentially serious social and ritual consequences and its management and prevention should be taken seriously, the contraction of impurity is not an occasion for shame or disgrace, and the risk of contracting impurity does not warrant avoiding regular social interaction. The present study argues that sex is not a sui generis phenomenon; rather, it is species of social interaction, and that STIs should be understood, in turn, as predictable risks of certain forms of social interaction. This study thus argues that these parallel features of purity discourse are valuable resources, for both Jews and non-Jews, for thinking about the ethics of managing STIs, and it articulates a Jewish ethical framework that is textually grounded, socially responsible and sexually aware. It offers a religious and unapologetically normative approach to sexual ethics that is attentive to the empirical particularity of sex and sexual health as concrete phenomena and prioritizes the needs and experiences of sexual and gender minorities.
    [Show full text]
  • 1. Sex with Whom: Lev 18:7-26
    Sat 28 April 2007 Dr Maurice M. Mizrahi Congregation Adat Reyim Torah discussion on Aharei Mot/Kedoshim [Vayikra 16:1-20:27] Sex Code of Holiness Kedoshim tihyu ki kadosh ani Hashem elokechem You shall be holy, for I the Lord your God am holy. [Lev 19:1] 1. Sex With Whom: Lev 18:7-26. -No incest: -No sex with father, mother, stepmother, sister, grandchild, stepsister, aunt, uncle, uncle's wife, daughter in law, sister in law (exception: uncle-niece OK) -No sex with a woman and her daughter, her son's daughter, her daughter's daughter, her sister -Before Torah: -Sarah, Abraham's wife, was his half-sister -Lot had sex with his daughters, begat Amnon and Moab -Jacob married two sisters -Moses' parents were nephew and aunt (Num. 26:59) -No bestiality: No sex with animals; ‘it is a perversion’ -No homosexuality: Men must not have sex with other men; ‘it is an abomination’ -Lesbianism forbidden only by rabbis, not Torah (Rambam, Yad, Issurei Bi'ah, 21:8) -No adultery: Men must have no sex with married women not their wives ("neighbor's wife") -If woman is unmarried, sex frowned upon but not prohibited per Torah (Yad, Ishut 1:14) Lev 18:27. For the people of the land who preceded you, did all of these abominations, and the land became defiled. Why these taboos? Incest may lead to sick children, less variety in society; but the others? -In US today -Adultery and homosexuality not illegal (were in the past) -Incest and bestiality illegal -In time, they too may become permitted.
    [Show full text]
  • Q32 How Attitudes Toward Sexuality Have Changed
    A Survey of the Modern Orthodox Jewish Community in the United States September 2017 Responses to Q32. How have your attitudes toward sexuality chanGed over the past few years? (This followed Q31, which asked if the respondent’s attitudes toward sexuality had changed over the past few years, in terms of their knowledge, personal expectations, etc.; this was asked of those who responded “Yes.”) A NOTE ON ANONYMITY: The responses are presented verbatim, without corrections of spelling or grammar. We value respondents’ anonymity very highly and treat it with the greatest respect and caution. To that end, all potentially identifying information (such as names of cities, shuls, rabbis, or other information that might identify a respondent) has been edited for purposes of anonymity [edits may be indicated by square brackets]. Please contact Nishma Research if you have any questions or comments on this matter. • More respectful of the wide variety of experiences of • I just learned more I think others • I got married; for obvious reasons as somebody that • Much moe tolerant of LBGQT didn't have premarital sex that changed everything! • Awareness of sexuality as more of a spectrum and • They have become more realistic. I also have to thank less binary Batsheva Marcus and Joy of Text and my sexual • Grappling with same sex relationships due to the fact dysfunction doctor who helped me with issues that some of our friends' children are in those pertaining to painful intercourse. relationships • drastically increased acceptance of LGBTQ individuals • More cognizant of transgender & LGBT issues. + attitudes • More accepting of my sexuality and others • Much more open to physical intimacy outside marriage • I got married • I discovered I was gay • As someone who became more religious recently, I have developed a slightly more traditional view of • Halakhah and shomer negiah were not designed for sexuality recently.
    [Show full text]
  • Exploring Religious Jewish Online Discourse
    NEW MEDIA IN THE JEWISH BEDROOM: EXPLORING RELIGIOUS JEWISH ONLINE DISCOURSE CONCERNING GENDER AND SEXUALITY A Dissertation by RUTH TSURIA Submitted to the Office of Graduate and Professional Studies of Texas A&M University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY Chair of Committee, Heidi A. Campbell Committee Members, Tasha Dubriwny Claire Katz Cara Wallis Head of Department, Kevin Barge August 2017 Major Subject: Communication Copyright 2017 Ruth Tsuria ABSTRACT This dissertation examines the construction and negotiation of gender and sexuality in Jewish Orthodox online discourse. It explores how religious concepts of gender and negotiation were communicated online, and how they were supported or resisted by users and website authors. My approach conceptualizes online digital communication as a Foucauldian discourse, in which power and resistance operate. To understand this discourse, scholars have to consider both the digital affordances and the religious worldviews that inform that discourse. For that purpose, I consider three layers of the religious digital discourse: 1) the technological aspects, 2) the religious/cultural aspects, and 3) the discursive strategies. Three websites were selected (on the basis of popularity) to represent the Orthodox online discourse: Chabad.org, Aish.com and Kipa.co.il. From these websites various texts regarding gender and sexuality were sampled: questions and answers (Q&A); website articles; and videos. A total of n=60 Q&A, n=48 articles and videos, and n=1184 comments were sampled and analyzed. The material was divided into two chapters: one chapter focusing on practices, and the other chapter focusing on meaning making.
    [Show full text]
  • The Tightrope of Desire: a Qualitative Study of Sexual Conflict in Single Heterosexual Orthodox Jewish Men
    Psychoanalytic Psychology © 2017 American Psychological Association 2018, Vol. 35, No. 1, 31–37 0736-9735/18/$12.00 http://dx.doi.org/10.1037/pap0000151 The Tightrope of Desire: A Qualitative Study of Sexual Conflict in Single Heterosexual Orthodox Jewish Men Koby Frances, PhD The Graduate Center, City University of New York How do adults experience and manage their sexual desires, when these desires are laden with shame, guilt or religious transgression? This study looked at a group of 15 heterosexual, single adult men in the Orthodox Jewish community whose religious laws explicitly prohibit them from both masturbating and from expressing all forms of premarital physical intimacy. When these religious laws are internalized, the person can encounter a unique set of conflicts that can significantly impact his relationships, religiosity, and emotional well-being. Interviews focused on the different ways that men navigated these conflicts over the course of development. Findings point to 3 distinct conflict/defense positions that represent advancing developmental stages on the road to “sexual ownership”: (1) sexual disembodiment, during which the person’s desires are felt as irrational and senseless outside forces, split off from their otherwise purpose-driven self; (2) sexual internalization, where desire is felt as an anxiety-laden but tolerable part of the self, and the person manages his intrapsychic conflicts using a variety of mature defense; and (3) sexual integration, where the person accepts their sexual desire as an important part of the self that can be linked to other motives, needs, and conflicts. The factors that facilitate and obstruct the sexual ownership process are discussed.
    [Show full text]
  • Romm Press, Haggadah Art, Controversial Books, and Other Bibliographical Historica
    Romm Press, Haggadah Art, Controversial Books, and other Bibliographical Historica Legacy Auctions: Romm Press, Haggadah Art, Controversial Books, and other Bibliographical Historica Legacy Judaica’s fall auction is next week, September 13, and we wanted to highlight some bibliographical historica. Lot 95 is Elbona shel Torah, (Berlin, 1929), by R. Shmuel Shraga Feigneshon, known as Safan ha-Sofer. He helmed the operations of the Romm Press in Vilna. During his 55-year tenure, he oversaw the publication of the monumental Vilna Shas, among numerous other canonical works that became the model for all subsequent editions. He wrote a history of the press which first appeared in part in the journal HaSofer (vol. 1 27-33 and vol. 2-3 46-57, 1954-55). It was then published in its entirety in Yahadut Lita vol. 1. 1959. This biography was plagiarized in nearly every respect by the Yated Ne’eman. It was a near-perfect reproduction (albeit in English rather than the original Hebrew), except that certain names and select passages were omitted presumably because they reference Jewish academics or other materials deemed objectional to Haredi audiences. In Elbona shel Torah, (51-52), Shafan Ha-Sofer discusses the censorship of Jewish texts from non-Jewish authorities. There were not only omissions but also additions to the text. He identifies one of the angels mentioned in the supplications between the Shofar sets with Jesus. He claims that “Yeshu Sa’ar ha-Pinim” is in fact Jesus of Nazareth. Nonetheless, he notes that this passage was included in most mahzorim. Indeed, in the first Romm edition of the Mahzor this angel appears.
    [Show full text]
  • American Orthodox Jewish Women Preparing and Becoming Sexually Active Within Marriage
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 6-2016 Tradition and Transition: American Orthodox Jewish Women Preparing and Becoming Sexually Active within Marriage Shoshannah D. Frydman Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/1282 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] TRADITION AND TRANSITION: AMERICAN ORTHODOX JEWISH WOMEN PREPARING AND BECOMING SEXUALLY ACTIVE WITHIN MARRIAGE BY SHOSHANNAH D. FRYDMAN A dissertation submitted to the Graduate Faculty in Social Welfare in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2016 ii © 2016 Shoshannah D. Frydman All Rights Reserved iii TRADITION AND TRANSITION: AMERICAN ORTHODOX JEWISH WOMEN PREPARING AND BECOMING SEXUALLY ACTIVE WITHIN MARRIAGE by SHOSHANNAH D. FRYDMAN This manuscript has been read and accepted for the Graduate Faculty in Social Welfare to satisfy the dissertation requirement for the degree of Doctor of Philosophy. Professor Deborah Tolman Date Chair of Examining Committee Professor Harriet Goodman Date Executive Officer Professor Martha Bragin Professor SJ Dodd Professor David Ribner Supervisory Committee THE CITY UNIVERSITY OF NEW YORK iv ABSTRACT Tradition and Transition: American Orthodox Jewish Women Preparing and Becoming Sexually Active within Marriage By Shoshannah D. Frydman Advisor: Professor Deborah Tolman The purpose of this project is to expand knowledge about the lived experience of married Orthodox Jewish women’s preparation and transition into sexual activity in marriage.
    [Show full text]
  • A Counselling Psychologist's Exploration of How Religion and Humanistic Approaches Can Enhance Sexual and Psychological Wellbe
    A counselling psychologist’s exploration of how religion and humanistic approaches can enhance sexual and psychological wellbeing Hadassah Fromson Submitted in fulfilment of the requirements for the Professional Doctorate in Counselling Psychology (DPsych) City, University of London Department of Psychology June 2018 1 TABLE OF CONTENTS TABLE OF CONTENTS ............................................................................... 2 TABLE OF TABLES ..................................................................................... 8 TABLE OF FIGURES ................................................................................... 9 ACKNOWLEDGEMENTS ......................................................................... 10 DECLARATION ......................................................................................... 12 PREFACE .................................................................................................... 13 PART A: Doctoral Research ........................................................................ 19 Abstract ........................................................................................................ 20 CHAPTER 1: INTRODUCTION ............................................................. 22 1.1 General Overview .................................................................................. 22 1.2 Sexual Satisfaction ................................................................................. 26 1.3 Defining Sexual Satisfaction .................................................................
    [Show full text]