Domestic Abuse Bill

Baroness Deech Excerpts

Report stage & Lords Hansard
Monday 8th March 2021 Lords Chamber

[Lord Mackay of Clashfern (Con) [V]]

My Lords, I first came across the problem with which Amendment 1 deals when I was promoting the divorce Act in 1996 and I was assisted in great measure by my late friend Lord Jakobovits, who was then the Chief Rabbi.

The problem arises, as has been explained, for a person of the Jewish faith who is married and then decides to seek divorce. If she is female, she may get a decree of divorce in the English courts, but the Jewish law to which she feels bound requires that she cannot be divorced under that law without the agreement of her husband. Some husbands who have been divorced by the English courts decline to agree that the wife should be allowed to divorce under the Jewish law which they have both agreed to follow. In that situation, the husband is able to hold the wife into the marriage which she has made clear she wishes to leave.

The exercise of power by the husband is a controlling or coercive power within the meaning of Clause 1(3) of the Bill. Since they are both over the age of 16 and have been personally connected within the meaning of Clause 2(1)(a) of the Bill, it is clear that the husband is showing what under the Bill is described—and this will shortly become law—as domestic abuse towards the wife and therefore is subject to the remedies for her provided in the Bill. No distinct amendment is required in order to bring the wife into the situation where she can receive the help that the Bill will provide when it becomes an Act.

I agree that there is a problem which cannot be solved by us about a get having to be voluntary. The use of one of the remedies may be easier than another in that situation, but one thing I am sure of is that it does not do any good to alter the provisions in Clause 1 of the Bill by these amendments, at least in respect of everything except the Serious Crime Act—but I do not think it requires anything to be done in that place, either. Adding things such as “reasonable” and “unreasonable” and so on is a mistake and the proper thing to do is to leave Clause 1 as it is, because it undoubtedly carries with it the implication that the refusal of a get is domestic abuse.

[Baroness Deech (CB) [V]]

My Lords, the Ministers involved have done a great service by listening to the Members who have put forward these amendments. I am pleased to support all the amendments in this group, to which I have put my name.

By accepting the need to stigmatise husbands who behave unreasonably in not giving a get, the Government are sending a signal to spiteful men and to fossilised religious authorities that compassion and secular standards have to prevail. I support the noble Lord, Lord Palmer, in all that he has said about this. The ability to refuse a religious divorce provides abusive husbands with power to control and to subvert conditions relating to the divorce, by, for example, demanding that the divorce settlement be repaid. The refusal can have a grievous effect on a woman’s entire life. She may be prevented from remarrying while still of childbearing age and there is concern for the status of children that she may have in future.

I am not defending the religious law underlying this, and it is not confined to Judaism. Nevertheless, it is accepted by some women here, and by millions around the world, but it is time for the secular law principles to prevail, all the more so since from this autumn, we will have no-fault divorce, a system which does not allow the unwilling spouse to defend a divorce at all—it must be accepted. The guidance, which I hope will contain these provisions, is a good example of how British law manages to encompass a diversity of views within its system. A man who refuses a get unreasonably in the future may even be found guilty of a criminal offence of coercive and controlling behaviour, under the Serious Crime Act 2015, because this Bill clarifies that domestic abuse provisions apply to former couples, even after separation. Nevertheless, this provision would work more effectively as a threat than an actual imprisonment, because the get must be granted by the husband without direct coercion. The clarification in the statutory guidance which we hope for will mean that this is a good day for women and a step closer to equality in religious law.

[Lord Winston (Lab) [V]]

My Lords, I speak personally in this debate. It is a privilege and a pleasure to follow the noble and learned Lord, Lord Mackay of Clashfern, because I remember 1996. I was in the Chamber as a newly appointed Peer and remember very well Lord Jakobovits, who was quite a close friend.

I come from an orthodox Jewish family and I am an orthodox Jew. My grandfather was an orthodox rabbi. He taught me Hebrew and Aramaic from the age of six or seven, and his wife, my maternal grandmother, was very concerned about the problem of get. She used to try persuading the rabbinical authorities, including my grandfather, who was not a dayan—a judge—of the rightness of the cause. She remained, throughout her life, from the First World War onwards, an activist on this. My grandfather supported her with a smile, but he recognised that the Jewish courts were rather reluctant to move forward.

My mother travelled around the world trying to persuade the rabbis of the problem faced by the agunah. She spoke to American, Israeli and Australian rabbis—for example, the Chief Rabbi of Israel—and those in parts of Europe. The noble Lord, Lord Paddick, who will be speaking in this debate, can testify to how frightening my mother was. Unquestionably, many strictly orthodox rabbis appeared to be persuaded. She was always greeted with polite acquiescence, but nothing has happened, and one of the problems is that there are many different courts, so-called batte din, around the world. There is more than one in this country and they have been reluctant to work collectively in any way.

Another reason for being personally interested in this debate is that this is the week of my 48th wedding anniversary. My wife is not listening to what I am saying about divorce, by the way. Judaism differs from many other faiths because religious law is based on Talmud, which dates back to the Mishnah from the second century and the fifth century. It is a huge and remarkable compilation of discussions by the rabbis, who, of course, disagree with each other. Jews always disagree, and the Talmud is one of the few books of law of any kind which is almost entirely a matter of questions. One rabbi asks a question and another group of rabbis answers with a question. That is how the Talmud has built up. It has left Judaism almost unique in its religious format. It is not pyramidal—there is no one central authority. There is no supreme court in Judaism. I suspect that a supreme court would be in the world to come, not in this world. That has been a major problem for a few issues, particularly this issue of the chained woman.

It is embarrassing for someone such as myself to try persuading an English Parliament, to which I am absolutely committed, to help with Jewish law. I would also say that these instances of irreligious men hiding behind their religious cloak is much rarer than one might think, but none the less, there is this very important case for a few people where the future happiness of a woman, her freedom and, to some extent, the possibility of her having children is so important to her and to the community. It would at least prevent this shocking instance, so I am delighted that the Government are minded in some way to help us. I am very pleased that the noble Baroness, Lady Altmann, feels that the amendment to follow, to which I will listen with great care, will help to sort this matter out. I congratulate her on bringing forward this important matter, which affects a number of Jewish families.