Le Procès de Viviane Amsalem

Excellent movie. It is really a play, with a play's limited sets, but with the movie camera's freedom to somehow annotate the lines with sub-textual commentary. The camera, is, however, never, intrusive, and remains mostly neutral (if that is even possible). The immense frustration of this absurd ritual for divorce transfers to the viewer. The 'wife", seeking the divorce, remains almost silent, save for several curt responses to the self-important rabbis ruling over the case. The underlay here is Middle East culture, fundamentalism in my book, trundling it's (formerly: its) tyranny down thru these ages, and it makes you wonder how sane peep still adhere, so desperately it seems, to this primitive and obsolete madness.

The title character is a secular Israeli Jew trying to get a divorce from her devoutly religious Orthodox husband who refuses to comply. As the Israeli court system cannot grant a divorce without the husband's consent, Viviane has a very uphill struggle.

With the exception of a minute or so, all of this film takes place in a small courtroom with occasional scenes in an adjoining waiting room. As the courtroom looks bland and ordinary, this film deliberately takes on the challenge of maintaining viewers' interest within such constraints. In doing so, it succeeds with flying colours.

This is due to a detailed script with various surprises and a superb cast especially Ronit Elkabitz in the title role. (She is also the co-director and co-writer with Shlomi Elkabitz, her brother.) She has a couple of explosive scenes that are riveting especially one in which she cathartically expresses the views of many of us in the audience.

The various accounts of the plaintiff, defendant, witnesses, and lawyers provide all the detail in what could have been a solid movie about a disintegrating marriage, Ingmar Bergman-style. Incidentally, some of the witness accounts from relatives and neighbours are the most revealing aspects of the story and of the culture of a religious community.

In the end, it is the audience who are the true witnesses and judges of a legal system that is absurd and harshly unfair to women.

The Israeli system of divorce is out of whack, a lot of Israeli women are "anchored" (as the Hebrew language puts it) in marriages they don't want, and a lot of people are angry, so as a male Israeli I'm pleased that this divorce drama doesn't turn the husband into a sneering villain to symbolize the balefulness of the system. Instead the husband is a woebegone sort of Bartleby who is emotionally unable to say "yes" to a divorce and he seems very alone. A parade of witnesses are played flamboyantly by top Israeli character actors, and the husband's isolation is emphasized by the fact that the actor playing him is a foreigner little known in Israel. (In fact, and unrealistically, the dialogue tends to lapse into French and after an initial protest the judges tend to tolerate the departure.) So while the movie certainly presents the woman as the aggrieved party-- she was married too young, and to a man whose expectations of religious observance she couldn't bring herself to meet-- the balance is not against an evil or deeply vindictive husband but against a bruised and defensive one, and it works well.

Greetings again from the darkness. Personal views on Politics and Religion are purposefully avoided in my film reviews as I prefer to view the work from the perspective of art and storytelling. Sometimes, however, a film exposes such an injustice that stifling one's opinions is just not practical. Such is the case with this latest from the brother-sister co-directing and co-writing team of Shlomi and Ronit Elkabetz.

This is the final piece to the creative siblings' trilogy on Israeli marriage that began with To Take a Wife (2004), and was followed by 7 Days (2008). That's right, the two characters of husband Elisha (Simon Ebkarian) and wife Viviane (played by director Ronit Elkabetz who was also in the excellent 2007 film The Band's Visit) have been followed through the stages of marriage, separation, and now divorce court. Only their divorce court is not what most of the world thinks of when we hear that term. In Israel, divorce is not a civil matter, but rather falls under Jewish law and the proceedings are overseen by a triumvirate of rabbinical judges. If that's not difficult enough to stomach … it's the husband who holds ALL the power. The husband must agree to grant his wife the divorce. Without his permission, the judges can do nothing and the wife is bound to the marriage.

With the story unfolding almost exclusively in the bleak courtroom, Viviane trudges through delays, no-shows, desperate negotiations, and other time-wasters; only occasionally succumbing to an outburst, rather than her usual quiet dignity. Elisha maintains a seemingly proud and determined look when he does show for hearings, only periodically shooting a look of disgust at his wife. His confidence stems from the power in knowing that grounds for divorce do not include irreconcilable differences. The camera work puts us right in the courtroom and we soon recognize Elisha's mannerisms as not just passive-aggressive, but also manipulative and misguided. He is not an awful man, but this is an awful marriage.

Long a fan of courtroom dramas, I was mesmerized by the dumbfounding process as well as the stellar performances, excellent script and POV camera work. Ms Elkabetz is terrific as Viviane, and her work is complimented by Mr Ebkarian as her husband, Sasson Gabay as his brother and advocate, and Menashe Noy as her advocate and admirer. The film is a strange blend of hypnotic and infuriating and heart-breaking. It's uncomfortable to watch, but one we can't turn away from … especially as Viviane shouts "You don't see me!" to the judges.

Determined in its aim, the brother and sister Elkabetz have brought to the screen to much acclaim 'Gett: the Trial of Viviane Amsalem'. Like many Israeli film that attacks Israel's sacred cows, 'Gett' takes place in a closed universe of a courtroom, as though we are in a theater. Viviane Amsalem sues for divorce--a 'Gett'Only a religious court can dissolve the marriage, but Elisha Amsalem refuses to allow it, to the extent he at first refuses to appear in court; then does but remains firm in his refusal. Israel like most Muslim and Arab countries leaves issues such as divorce and inheritance and other matter touching the personal sphere in the hands of religious authorities. A practice that goes far back in time. So during five years, Viviane Amsalem suffers abuse by the rabbis and the contempt of her accusers for not being a good Jewish wife. Her husband initially is seen as a model spouse, but mittendrin it turns out that Elisha is intolerant, intransigent and contentious. So, after 30 years of marriage, Viviane files for divorce; she has moved out of the house, gone to her sister's. Nonetheless, she prepares food daily for husband and her only son who remains at home. She is a hairdresser with her own business and a will of her own. On the other hand, Elisha treats her as his property--professing undying love--but won't let go until at the end he signs the divorce, but at a price which prejudices Viviane's happiness. Yet, she is free of him. It is good to see Simon Abkarian in the role of Elisha. This seasoned actor gave a good turn in Michel Deville's 'Almost Peaceful'. Ronit Elkabetz us a study in wifely suffering, and absolutely beautiful. The Hebrew is peppered with words of Moroccan Arabic, and moments of French since the protagonists are of Moroccan origin settled in Israel of long date. 'Gett' is a blow for women's rights. And a winner. In Europe and North America say Beit Dins exist to grant divorce for Orthodox Jews. (In Israel only Orthodox practices are allowed for a gett.) Luckily, divorce exists in the civil sphere, but in the eyes of the pious Jews, a woman without a gett is wayward and nothing better than a prostitute. A word or two, on the presence of Arab Jews in Israeli cinema and stage, although they are not considered the equal of Jews of European ancestry. Isn't Israel a European construct, with non-European Jews for the numbers to take possession of land?