Leah Hochhauser, a mother of six from Stamford Hill, London, spent the final years of her life fighting on two fronts: a serious lung disease and a battle for her freedom.
Though separated from her husband, she remained legally married under Jewish law because he refused to grant her a get – a religious divorce document required to dissolve a marriage in Orthodox Judaism. Despite her deteriorating health, the rabbinical court (Beit Din) declined to issue a seruv—a formal notice that her husband was refusing to comply with a court order, and a powerful tool that may have helped pressure him to agree to the divorce, citing concern for his mental state.
“She begged them,” said Ramie Smith, co-founder of GettOutUK, a British organization advocating for women stuck in religious limbo. “She told them the stress was taking a toll on her illness. But they refused. She died still chained to her marriage.”
Before her passing, Hochhauser told Smith that the protests organized on her behalf were the first time she felt anyone was fighting for her. Her story is not unique.
Hochhauser was one of thousands of women around the world navigating a Jewish legal system that too often leaves them vulnerable, voiceless and bound.
A new survey by Israeli advocacy group Chochmat Nashim has revealed the scale of the problem. Of nearly 400 women surveyed across 11 countries, 45.5% said they had experienced get refusal.
A get is the religious document a husband must willingly give—and the wife must accept—for a Jewish divorce to be valid. Without it, a woman remains married under Jewish law and cannot remarry. A woman in this situation is called an agunah, meaning that she is “chained” to the marriage.
The survey, conducted through the Rate My Beit Din initiative, also found that nearly one in three women were pressured to give up custody, financial rights or legal representation in exchange for their get. Almost half reported that the process had harmed their mental health.
“These statistics aren’t just numbers; they’re lives,” said Shoshanna Keats Jaskoll, co-founder of Chochmat Nashim. “Jewish law mandates compassion in the divorce process. Instead, too many women are trapped, unsupported and traumatized by the very system that is supposed to protect them.”
One woman surveyed said she waited three years for her get. In the end, she gave up custody of her children to be released. “And no one is accountable,” she wrote.
The survey also revealed geographic disparities. In Israel, where women are assigned courts based on location, more than two-thirds reported experiencing get refusal, the highest rate of any country surveyed. In the United Kingdom and Australia, large percentages of women waited over a year, and in some cases over three years, to be released from their marriages.
In most Western countries, women can choose their Beit Din. But until now, they had little information to compare them.
That’s where Chochmat Nashim’s Rate My Beit Din initiative comes in. Modeled after consumer review platforms, the site allows women to evaluate rabbinical courts based on professionalism, fairness, respect, and transparency. (“Think of us as ‘Yelp’ for batei din,” reads the website.)
“The goal isn’t to shame,” said Keats Jaskoll. “It’s to highlight courts doing it right—and to bring accountability to those that need improvement.”
For Smith, the biggest barrier to justice is a lack of structure and oversight. “Batei din (rabbinical courts) must formalize their processes,” she said. “That starts with issuing official summonses—not relying on off-the-record calls that can be ignored or manipulated.”
Most critically, she said, courts must issue seruvim—public declarations that a spouse is refusing to cooperate—so that communities can apply social pressure and advocates can speak publicly without fear of legal retaliation.
In Orthodox Judaism, a seruv is akin to a contempt of court order. Without it, community members may have no idea a man is withholding a get, and women have no leverage.
“In countries like the U.K., where defamation laws are strict, the seruv is essential,” said Smith.
In Hochhauser’s case, despite years of public outcry, multiple court appearances, and even social protests outside the Beit Din, no seruv was issued. According to those close to her, her husband had long since moved on with his life, while she remained tethered to a marriage that no longer existed in any practical sense. She died in 2021, still halachically married.
Some rabbinical courts have responded positively to the survey. “They’ve contacted us to say they’ve updated their websites, added trauma training, or changed how they handle domestic abuse cases,” said Keats Jaskoll.
Still, resistance remains. Some within the Orthodox world see criticism of rabbinical courts as an attack on halacha (Jewish law).
“That’s simply not true,” said Smith. “Dayanim (rabbinical judges) have a sacred duty to uphold halacha. Advocates serve clients. Activists push the system to be better. Each role strengthens the others.”
Keats Jaskoll echoed this view. “This isn’t about undermining tradition. It’s about protecting it. Jewish marriage should be sacred. Jewish divorce should be dignified.”
Based on the survey findings, Chochmat Nashim has outlined a set of halachically sound recommendations:
- Formal training for rabbinic judges in trauma and mediation;
- Transparent oversight and complaint mechanisms;
- Standardized case timelines;
- Guaranteed rights to legal representation;
- Clear, public metrics of Beit Din performance.
“These are simple steps that can ease suffering and restore dignity,” said Keats Jaskoll. “They don’t threaten Jewish law; they support it.”
British legal expert Daniel Greenberg, author of Getting a Get, agreed. “Transparency through shared experience is the key to change,” he said. “The Rate My Beit Din platform is a powerful tool for empowering individuals and improving the system.”
Since the survey’s release, dozens of women have contacted Chochmat Nashim to report ongoing cases of get extortion.
“It’s like a dam broke,” said Keats Jaskoll. “Once the data came out, women began speaking up. Some are still trapped. But now they know they’re not alone.”
Despite the grim statistics, both Keats Jaskoll and Smith remain hopeful. They point to rabbinical courts that are taking proactive steps to improve—and to the growing willingness of communities to hold their institutions accountable.
“The pain is real. The failures are undeniable. But the momentum is there,” said Smith. “When we talk openly, when we gather data, when we hold each other to higher standards. We can create change. Not just for the women currently stuck in the system, but for generations to come.”
Keats Jaskoll added, “The Beit Din system lacks fundamental accountability. This is the first-ever collection of data on participants’ experiences. Without transparency or oversight, the stories vary wildly. The only way to fix urgent problems is to understand them.”
Smith stressed that the movement for reform isn’t adversarial; it’s collaborative. Those pushing for change aren’t trying to fight or dismantle the rabbinical courts or religious authorities. Instead, they want to work together to strengthen them, so that no woman spends her final breath fighting a battle she should never have had to face.
“This isn’t about blame,” she said. “It’s about responsibility. And we all share it.”
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