Le Procès de Viviane Amsalem

The Israeli movie Gett is the story of Viviane Amsalem and her five-year struggle to obtain a divorce (gett) through Israel's Orthodox rabbinical courts. The only roadblock: her husband says "no," and under Jewish religious law, a divorce cannot be granted unless the husband agrees. The entire movie takes place in the courtroom and just outside it, as witnesses come and go and the couple and their lawyers face off, in confrontations that rapidly switch between absurdity and tragedy. This may sound as if there's not much action, but there is plenty going on emotionally. Except for the lawyers' confrontations, much of the power of the film comes from the way feelings simmer (mostly) below the surface, through the outstanding performances by the wife (played by Ronit Elkabetz) and husband (Simon Abkarian). He is torturing her in front of the three rabbis who serve as judges, who alternately don't see it, don't acknowledge it, and don't act when they do. This also makes the film a cautionary tale about the difficulties of male-dominated religious courts, intent on shoring up a patriarchic system and oblivious to individual and women's rights. Not surprisingly, in real life, Israel's rabbinic judges claim the movie misrepresents them, which, as Israel's oldest daily newspaper Haaretz says, "misses the underlying point: that the rabbinical courts will not approve a divorce unless the man agrees to it," citing a 2013 survey that one in three women seeking divorce in Israel is "subject to financial or other extortion by her husband." The term for these truly "desperate housewives" is "chained women." Lest you think these difficulties are confined to the Jewish State or some historical period, in 2013 in New York, criminal prosecutions resulted when rabbis kidnapped and tortured several estranged husbands to persuade them to approve their divorces. (Although the United States regulates marriage, divorce, and remarriage through the secular laws, for these proceedings to be religiously recognized, Orthodox Jews must also have them approved in rabbinical courts.) Elkabetz and her brother Shlomi directed the film, which was nominated for Best Foreign Language Film at the 72nd Golden Globe Awards and won the Israeli Film Academy Ophir Award for Best Picture.

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 matter of divorce is an Israel-only problem where power over marriage and divorce is in the hands of the rabbinate. As the IMDb Summary notes, civil marriage and divorce does not exist in Israel. Thus Gett may be incomprehensible to non-Jews outside Israel where marriage is a civil matter but can be licensed to religious authorities. Judaism has this further peculiarity that the man must consent to the bill of divorce (the Get)for the divorce to take place. Normally,this is a formality and Israeli couples can part and resume their lives.

Without a Get, neither spouse can remarry. If the man abandons his wife and leaves the country, the woman is in a legal limbo. This was the subject of an earlier short Israeli film, Ha-Get. In Gett, the man is available but refuses to consent. The Rabbis try all the limited avenues available to force consent (take away the driver's license, jail, etc.) but can't force the man to sign. That is the basis of Gett.

I have given Gett a 9 despite the lack of action and the focus on a less than universal problem. My reason is that, while watching Gett, I found similarities to the classic 12 Angry Men. I realize that it's a different courtroom and type of case on trial but that static tension is present in both films. The second reason is the acting skills displayed, particularly by Ronit Elkabetz. Even if you knew nothing about the divorce problem in Israel, you can read in Ronit Elkabetz' character the agony and frustration that getting a Get can cause.

I highly recommend Gett.

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.

Governed by strict religious rules, there are no civil courts for divorce proceedings for Jews in Israel. Even though women over age eighteen can vote and must, like everyone else, undergo compulsory military training, Israel is still a male-dominated society and wives are considered to be the property of the husband. This means that a divorce (referred to as a "get") can only be granted if the husband agrees to it, unless there is proof of physical abuse, infidelity, or lack of support. Without a divorce, a religious Jewish woman cannot remarry and becomes an ostracized member of the community called an "agunah" or a "chained person." This predicament of Jewish women in Israel is the focus of the absorbing Israeli film, Gett: The Trial of Viviane Amsalem. Directed by siblings Ronit and Shlomi Elkabetz, Gett, the third film in a trilogy that began in 2004 with To Take a Wife and continued in 2008 with 7 Days, is a powerful dramatization of Viviane Amsalem, an unhappily married woman (Ronit Elkabetz, Edut) who seeks a divorce from her husband Elisha (Simon Abkarian, Zero Dark Thirty). Since he refuses to grant her a get, she must plead her case in a religious court under the jurisdiction of three Orthodox rabbis.

Winner of six Israeli Ophir Awards including Best Picture and nominated for a Golden Globe, Gett depicts the interviews and appointments Viviane has with the rabbinical court and the entire film takes place in the cramped courtroom or in the adjacent hallways. Viviane does not appear during the first few minutes as the camera focuses only on the men talking about her. She sits facing the judges and is only visible when she is being reprimanded for speaking without being spoken to. She needs no words, however, to convey the anguish clearly apparent on her face and in her gestures.

Though the trial stretches out for what seems like an endless period of time, the directors stated that similar trials may take three times as long. The dramatization of the extended trial starts and stops as we are notified by intertitles such as "three months later," "two months later," "one year later," and so forth until five years have passed. There are times when Elisha does not show up in court in spite of the rabbi's order and who threatens to revoke his driver's license, cancel his credit cards, and/or send him to jail but to no avail. If a husband refuses to grant his wife a divorce, the rabbis are powerless to force him.

Though Viviane has lived apart from him for four years and claims that they have not spoken during that time, the judges refuse to see that the marriage has gone past the point of no return and look for no solution other than having the couple remain together to try and "work it out." Witnesses are brought in to testify about Elisha being a good man (one calls him a saint) who even lets his wife go out alone. Even witnesses for the plaintiff say that Elisha has a good character. Represented by her articulate attorney Carmel Ben Tovim (Menashe Noy, Big Bad Wolves), Elisha is not accused of cheating, physical abuse, or lack of support, but only that, after thirty unhappy years of marriage, she no longer loves him and that they are incompatible.

While Elisha sits in distant silence, one witness claims that she heard Viviane yelling and throwing things inside the house. At that point Viviane says "It's easy to blame the one who yells. Those who whisper venom are innocent." It often seems as if Viviane is on trial rather than the issue of divorce. Elisha's brother Rabbi Shimon (Sasson Gabai, The Band's Visit) who is representing him, calls her a "wayward" woman and the judge takes offense when she unties the bun and lets her hair fall on her shoulders while another judge chastises her for speaking her mind. Brazenly, Shimon accuses Carmel of being secretly in love with his client and one witness testifies that she saw Viviane in a café talking to a man who was not part of her family.

As the trial drags on, it is clear that Elisha is simply not willing to let go and that he still loves his wife even if he defines it in his own terms. Gett has become a hot-button topic in Israel and is now being vigorously debated in both secular and religious circles. In fact, it mirrors a current case in New York where an orthodox rabbi has been accused of kidnapping husbands to coerce them through beatings and torture to provide a get to their wives. While there are no clear-cut victims and both characters are trapped in a heartbreaking situation, the film is a powerful indictment of archaic religious laws and traditions that make women second-class citizens. In the movie's most compelling moment, Viviane finally explodes in a torrent of rage and frustration, practically begging for her freedom. The rage and frustration is also ours.