תקנת רבנו גרשום מאור הגולה בכתובות ביישוב ובמדינת ישראל

In the last period of the Ottoman Empire, a custom emerged in Jerusalem and its surroundings of adding the enactment of Rabbenu Gershom against bigamy (the chadragclause)to ketubot of the Ashkenazi community. This addition was a response to the challenge the community faced from dominant Sephardic rabbinical judges whoclaimed that the ban of Rabenu Gershom was no longer valid in the Land of Israel.During the British Mandate for Palestine, the chadragclause continued to spread among the Ashkenazim, even after they became the majority and the dominant community in the Land ofIsrael. This appears to have been the results of the reluctance of the British rulers to impose their European value about monogamy on the native population of Arabs and Jews. Therefore, Ashkenazi rabbinical leaders continued to encourage the Ashkenazi community to implement the chadragclause of. At the time, it also became common to implement it in the Sephardic and Mizrahi ketubot, as part of the struggle against bigamy in non-Ashkenazi communities, which was strongly supported by the Chief Sephardic Rabbi, Ben Zion Uziel, and was also part of the melting pot ideology of the Zionist movement.No significant changes took place in the first decades after the establishment of the State of Israel, and the chadragclause continued to be implemented in ketubotof all ethnic groups. At that time, the Israeli legislation imposed severe criminal sanctions for bigamy on all citizens, and the Supreme Court gave a broad interpretation to these sanctions. The Chief Rabbinate also followed this trend and legislatedan enactment that forbade bigamy. A change in the course of adding the chadragclause to ketubot occurred in the 1970s, following the ideology and policy of Chief Sephardi Rabbi, Ovadia Yosef, who raised the flag of “return to the old glory” of the Sephardic and Mizrachi traditions. As a result, Sephardic and Mizrachi judges of the Supreme Rabbinical