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Married women were particularly vulnerable to the vagaries of their husbands during the biblical period. The husband could “send [his wife] away” because of ervat davar, some fault or indecency [understood as a grave form of disloyalty, almost an adultery], without recourse on her part. The result for her was economic, physical, and psychological upheaval.
Yet qualifications in the biblical text became important as later generations used them to build a protective legal structure for the wife: First, because the husband had to write a bill of divorce and present it to his wife, he could not simply lose his temper and divorce her in a fit of pique. Second, the husband was required to pay some kind of alimony. Third, the Bible records instances in which a man could never divorce his wife: if he had falsely accused her of premarital sex or if he had been forced to marry her because he raped her as a virgin.
Rabbinical Requirements for Divorce
The rabbis placed additional qualifications on the husband, yet never challenged men’s exclusive right to divorce. The rabbis enlarged the number of cases where divorce was prohibited, for example, if the wife became insane or was taken captive. They also increased the complexity of the divorce process, both to allow the beit din (rabbinic court) to open the possibility of reconciliation and generally to make the rabbis more active players in the divorce process. In addition, the rabbis enlarged the husband’s financial responsibilities toward a divorced wife, by specifying the following in the ketubah (marriage contract): a lien to be paid by the husband in the case of divorce; the requirement that the wife’s dowry and any other property she brought into the marriage be returned; and a minimal level of support until she remarried. Finally, the rabbis required the wife’s consent to a divorce.
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