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Zeitschriftenartikel zum Thema „Jewish Marriage law“

Autor: Grafiati

Veröffentlicht am 28. Juli 2024

Zuletzt aktualisiert am 31. Juli 2025

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1

Westreich, Avishalom. "The “Gatekeepers” of Jewish Family Law: Marriage Annulment as a Test Case." Journal of Law and Religion 27, no. 2 (2012): 329–57. http://dx.doi.org/10.1017/s0748081400000412.

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Jewish law is normally characterized by a pluralist discourse and, even when controversies are acrimonious, the merits of competitive arguments are recognized and receive some legitimacy. By contrast, Jewish family law, especially in the case of marriage annulment, is characterized quite differently, patently diverging from the pluralist hermeneutic discourse normally characterizing Jewish law. This divergence is the subject of this article.From the work of early classic commentators to modern Jewish Law scholars, the character of marriage annulment in Jewish law has been much debated. Questio

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Bornstein‑Makovetsky, Leah. "Marriage and Divorce in Jewish Society in the Eighteenth and Nineteenth Century Istanbul." Miscellanea Historico-Iuridica 23, no. 1 (2024): 138–82. https://doi.org/10.15290/mhi.2024.23.01.07.

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The article discusses different aspects of the marriage institution as practiced in the eighteenth and nineteenth century Istanbul by the Jewish community, which first and foremost adhered to the Jewish law but at the same time also followed the Romaniote customs embraced by the local Sephardic community from the sixteenth century and on. The article devotes extensive attention to the old Romaniote custom of betrothal gifts (sivlonot) and deals with the monogamy condition, the age of marriage of men and women, which had social and economic meaning. The article discusses the patterns of divorce

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Mhawesh Sharqi Salamh, Aftan, and Athab Hamid Deeb. "Underage Marriage among the Jews of Iraq in the Contemporary Hebrew Novel "Fraim. Fraim" by Shalom Darwish as a Model." Bilad Alrafidain Journal of Humanities and Social Science 5 (October 1, 2023): 269–77. https://doi.org/10.54720/bajhss/2023.icbauc21.

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The research deals with the problem of the marriage of a minor Jewish girl to an old man، through the novel "Fraim...Fraim" by the Israeli writer Shalom Darwish، who is of Iraqi origin. The research aims to identify how the writer expressed the concept of marriage of minors among the Jews. The study is divided into an introduction and three topics. The introduction introduces the writer and summarizes the events of the novel. The first section deals with the family’s motives for marrying off their young daughter to an older man. The second topic deals with the groom's family's motives for marr

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Ištvan, Kasuba. "People of the book: Fundamental issues of the regulation of Christian, Jewish and Muslim marriage rights." Glasnik Advokatske komore Vojvodine 96, no. 3 (2024): 720–36. https://doi.org/10.5937/gakv96-49196.

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The relationship between the system of civil matrimonial law and denominational and religious rights in the European context is quite clear to any lawyer because civil matrimonial law evolved from canon law, particularly Catholic canon law. The system of canon law influenced and shaped the thinking of legal scholars who formed civil matrimonial law, and this is also true of Protestant marriage. Jewish and Islamic marriage law, however, differs significantly from the Christian conception and is definitely contractual in nature. This study aims to compare the marriage law rules of Christianity,

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5

Ilan, Tal. "On a Newly Published Divorce Bill from the Judaean Desert." Harvard Theological Review 89, no. 2 (1996): 195–202. http://dx.doi.org/10.1017/s0017816000031989.

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A wife's right to divorce her husband does not exist in Jewish law, or so claims virtually every textbook on Jewish law. Over the years scholars have, of course, noted exceptions to this absolute assertion. In Jewish marriage contracts from Elephantine, for example, women have a right to divorce equal to that of men. Another example is the Gospel of Mark's logion on divorce, which apparently implies that either a woman or a man can initiate divorce procedures. Josephus, moreover, relates that Salome, King Herod's sister, sent her husband a bill of divorce. Mainstream scholarship has too often

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Hollander, Isaac. "Ibrāʾ in Highland Yemen: Two Jewish Divorce Settlements". Islamic Law and Society 2, № 1 (1995): 1–23. http://dx.doi.org/10.1163/1568519952599457.

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AbstractThis essay contains a translation and discussion of two Jewish divorce settlements concluded in rural Yemen during the first half of this century. Drawing upon information provided by informants who were eyewitnesses to one of the settlements, I delineate — against a background of Jewish and Islamic law — patterns of behavior followed by Jews and Muslims in the field of marriage relations, drawing attention to some of the intricacies of Judeo-Muslim cultural and legal interaction in Imamic Yemen.

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Margalit, Yehezkel. "TEMPORARY MARRIAGE: A COMPARISON OF THE JEWISH AND ISLAMIC CONCEPTIONS." Journal of Law and Religion 33, no. 1 (2018): 89–107. http://dx.doi.org/10.1017/jlr.2018.12.

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AbstractThe Jewish marriage differs from the Catholic Christian marriage, which is an institution surrounded by the halo of a holy sacrament that cannot be nullified. It also differs from the Islamic marriage, which is closer to a legal agreement than to a sacrament, wherein the husband alone may annul the marriage, either unilaterally or by mutual consent. This is especially true of the Shi'ite marriage—themuta—which may be annulled without any divorce proceedings at a predetermined date. In this article, I present a little-known possible halakhic stipulation: temporary marriage. I consider i

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Homolka, Walter, and Andrzej Pryba. "Preparations for Marriage in the Jewish and Catholic Traditions." Religions 15, no. 1 (2024): 62. http://dx.doi.org/10.3390/rel15010062.

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In many churches nowadays, there has been a standardized approach to premarital counseling for couples involving social, pastoral, and psychological perspectives. In contrast, many rabbis and other Jewish officials still concentrate on legal aspects alone. The need for resolving important issues on the verge of wedlock is too often left to secular experts in law, psychology, or counseling. However, in recent years, this lack of formal training for marriage preparation has also been acknowledged by the Jewish clergy in order to incorporate it in the preparatory period before the bond is tied. T

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Richarz, Monika. "Mägde, Migration und Mutterschaft." Aschkenas 28, no. 1 (2018): 39–69. http://dx.doi.org/10.1515/asch-2018-0003.

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Abstract This article casts light on the situation of the 18th century Jewish underclass by using the example of maid servants. Serving as a maid was the most widespread occupation for Jewish women in the early modern era. Forced to migrate and to live unmarried in the house of a Schutzjude (Jew living under the protection of the authorities), maids were subjected to two rigid legal systems: the local Jewish law and the general law for menials that also applied to Christian servants. Because their families were often too poor to give them a dowry or to acquire authority protection, their chanc

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Shifman, Pinhas. "State Recognition of Religious Marriage: Symbols and Content." Israel Law Review 21, no. 3-4 (1986): 501–28. http://dx.doi.org/10.1017/s0021223700009237.

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It is generally thought that the rule of religious law regarding marriage and divorce is a concession on the part of the State of Israel to religious interests. It is assumed that the religious population derives great satisfaction from the fact that the State ostensibly bows down to religious law, declining to exercise its jurisdiction on this matter. The non-observant citizen is widely considered the victim of this arrangement. He is forced to take part in a religious ceremony which is foreign to him and, in such an intimate realm of his life, must render himself of the services of a religio

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Madera, Adelaide. "Juridical Bonds of Marriage for Jewish and Islamic Women." Ecclesiastical Law Journal 11, no. 1 (2008): 51–64. http://dx.doi.org/10.1017/s0956618x0900163x.

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This paper examines the condition of women in both Israel and Islamic countries, specifically their freedom to leave a marriage, and compares respective models. First, the study analyses the peculiar relationship between secular and religious law in Israel and Islamic countries. Second, it studies the nature of marriage as a contract in these legal systems, comparing a totally private approach and a mixed, public–private approach. Third, it analyses the possibilities of dissolution of marriage in such legal systems, indentifying some aspects of gender disparity. Finally it discusses some jurid

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Badareen, Nayel. "Interfaith Marriage." Comparative Islamic Studies 15, no. 1-2 (2025): 129–83. https://doi.org/10.1558/cis.21062.

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A few decades ago, the idea of a Muslim woman marrying a non-Muslim man was inconceivable in Muslim communities. While Muslim men were able to marry from other faiths (Christian and Jewish), Muslim women, on the other hand, were not permitted to marry non-Muslims. This presentation examines the legal reasoning behind the law which forbids Muslim women from marrying outside their faith. The aim of this presentation is to unpack the arguments employed by Muslim jurists and exegetes throughout the ages which have allowed these laws to remain on the books until today. In this essay, I provide an a

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Westreich, Elimelech. "Levirate Marriage in the State of Israel: Ethnic Encounter and the Challenge of a Jewish State." Israel Law Review 37, no. 2-3 (2004): 426–99. http://dx.doi.org/10.1017/s0021223700012528.

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AbstractThe article examines the approach of leading rabbis toward levirate marriages following the establishment of the State of Israel. Chief Ashkenazi Rabbi Herzog supported the abolishment of levirate marriages and attempted to impose on all ethnic communities the Ashkenazi approach, which since the 13th century favoredchalitza. Chief Sephardic Rabbi Uziel supported rabbi Herzog although the levirate commandment takes precedence overchalitzain the Sephardic and oriental traditions and is practiced in these communities. In 1950, the two Chief Rabbis led a council of rabbis that enacted a re

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Masyukova, Irina. "Contemporary Israel: Peculiarities And Problems of Jewish Immigration." Oriental Courier, no. 4 (2023): 87. http://dx.doi.org/10.18254/s268684310029255-8.

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The paper deals with the peculiarities of Jewish immigration of the latest period — the increase of Non-Halakha Jews under the conditions of intensity of extremely right-wing and ultraorthodox tendencies in Israel. The author analyses the problems of Non-Halakha Jews and difficulties of their solutions (conversion to Judaism, secular marriage). The growth of confrontation between secular and religious Israel is emphasized. Special attention is paid to the demands of ultraorthodoxes to reform the Law of Return (to ban the immigration of grandchildren etc.). The author notes the peculiarities of

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Kandel, Isack, Katherine Bergwerk, and Joav Merrick. "Marriage and Parenthood Among Persons with Intellectual Disability in Jewish Law." Journal of Religion, Disability & Health 10, no. 3-4 (2007): 207–16. http://dx.doi.org/10.1300/j095v10n03_12.

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16

Amien, Waheeda. "Race-Religious Discrimination in South Africa's Hindu Marriages." AJIL Unbound 118 (2024): 129–33. http://dx.doi.org/10.1017/aju.2024.19.

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South Africa is known historically for racial apartheid when people were classified as white, Indian, Colored, or Black/Native.1 Indians, Coloreds, and Blacks were discriminated against and denied rights afforded to whites. One example was the right to vote, which was withheld from anyone not classified as white.2 What is less well known is that other forms of discrimination also existed, including religion, culture, gender, and sexual orientation. These discriminations manifested in religious marriage laws. They also intersected in the domain of marriage through race and religion, resulting i

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Steensma, D. J. "Om een andere reden dan ontucht … . Mattheüs 5:32a en het joodse echtscheidingsrecht." Theologia Reformata 65, no. 3 (2022): 257–75. http://dx.doi.org/10.21827/tr.65.3.257-275.

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According to the Gospel of Matthew, 'Anyone who divorces his wife, except for sexual immorality, causes her to become an adulteress' (5:32). This raises the question whether Jesus allows divorce only in the case of adultery. This article discusses Jesus' statement in the Matthean context and within the context of Jewish legislation in the first century, to show that Jesus is addressing a current debate about the interpretation of Deuteronomy 24:1, not the core of Jewish divorce law, namely, the possibility of marriage dissolution due to neglect of the marriage promise (Ex. 21:10-11). The latte

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Ben-Asher, Smadar, and Chaya Gershuni. "Becoming a Bride: Traditional Societies Coping with the Transition from Taboo on Sexuality to Family Life Among Bedouin Arabs and Haredi Jews." Journal of Comparative Family Studies 53, no. 1 (2022): 131–52. http://dx.doi.org/10.3138/jcfs-2022-0003.

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Traditional societies in a modern setting regulate marriage and supervise sexual behaviour to guarantee survival of the traditional family structure. The taboo on sexuality prevents young people from obtaining reliable information on intimate relations between men and women before and after marriage. This study examines how two collectivist traditional communities, Bedouin Arabs and ultra-Orthodox (Haredi) Jews, work through social, formal, and informal mechanisms to prepare young women for marriage. The findings show that while in the ultra-Orthodox community there is organized instruction en

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Liviev, N. M. "The Balance between the Legal Norms of Treaties and National Legislation of Israel in the field of the Right to Marriage and Family. Regulation of the Divorce Procedure for Mixed (Interfaith) Couples." Actual Problems of Russian Law 17, no. 6 (2022): 153–67. http://dx.doi.org/10.17803/1994-1471.2022.139.6.153-167.

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The paper considers one of the most specific systems of law that includes modern democratic norms of law and conservative, religious traditions. This system of law is the national family law of the State of Israel. The centuries-old religious norms of law in the field of marriage and family relations remained archaic until the declaration of Israel’s independence. This resulted in the creation of a new national system of legislation that met international standards. However, due to the importance of preserving traditions, as well as the zealous attitude to their observance on the part of relig

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DaDon, Kotel. "Role of the wife in the Jewish marriage in Old Testament Scripture, in Jewish law, and in Rabbinic literature." Kairos 12, no. 2 (2018): 129–58. http://dx.doi.org/10.32862/k.12.2.2.

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The article is divided into three main sections: the first section analyzes the wife’s role in the Jewish marriage, as well as various questions which are inseparable from her status in Judaism, such as social life, equality, and polygamy. The second section deals with the institution of marriage in Judaism, the very wedding ceremony, and various practical questions which may arise during the wedding and later. These include issues such as the ketubah and divorce. In the last section of this article, the author seeks to present the Judaistic stance toward violence against women, especially tow

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Hofri-Winogradow, Adam. "The Muslim-Majority Character of Israeli Constitutional Law." Middle East Law and Governance 2, no. 1 (2010): 43–80. http://dx.doi.org/10.1163/187633710x12628514527560.

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AbstractThis article offers a novel interpretation of Israel's constitutional discourse. It is well-known that despite its Jewish majority, Israel orders marriage and divorce in a manner similar to that prevalent in most Muslim-majority countries: by granting the traditional religious community courts of the various religious groups which make up its population exclusive jurisdiction over community members' matters of marriage and divorce. What is less well known is that Israel's constitutional discourse, too, fits a pattern common in Muslim-majority jurisdictions, in espousing a double commit

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Burton, Elise K. "An Assimilating Majority?: Israeli Marriage Law and Identity in the Jewish State." Journal of Jewish Identities 8, no. 1 (2015): 73–94. http://dx.doi.org/10.1353/jji.2015.0012.

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Washofsky, Mark. "John Selden on Jewish Marriage Law: The Uxor Hebraica (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 11, no. 1 (1992): 148–50. http://dx.doi.org/10.1353/sho.1992.0078.

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Joffe, Lisa Fishbayn. "Gender, Colonialism and Rabbinical Courts in Mandate Palestine." Religion and Gender 2, no. 1 (2012): 101–27. http://dx.doi.org/10.1163/18785417-00201006.

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The distribution of powers between the state and religious groups plays an important role in shaping how controversies over multicultural toleration and women’s rights under religious law can be resolved. Some structures encourage dialogue while others make it difficult. In Israel, the presence of multiple systems of personal religious law limits the possibilities for the transformation of discriminatory religious laws. There is no civil marriage or divorce in Israel. When the modern State of Israel was created, exclusive power over family law disputes involving Jewish citizens was placed in t

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Kaplan, Yehiel S. "Enforcement of Divorce Judgments in Jewish Courts in Israel: The Interaction Between Religious and Constitutional Law." Middle East Law and Governance 4, no. 1 (2012): 1–68. http://dx.doi.org/10.1163/187633712x631246.

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In the State of Israel, Rabbinical courts are granted sole jurisdiction in the adjudication of marriage and divorce of Jews. In these courts, the husband presents the divorce writ of Jews, the get, to his wife on the occasion of their divorce at the end of the adjudication process. When Jews sue for divorce in Rabbinical courts, the courts occasionally determine that the man should grant his wife a get or that the wife should accept the get granted by her husband. Sometimes one spouse disobeys the ruling. Although the Rabbinical courts occasionally impose sanctions in an attempt to enforce div

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Probert, Rebecca. "Getting Married: The Origins of the Current Law and Its Problems." Ecclesiastical Law Journal 23, no. 3 (2021): 255–66. http://dx.doi.org/10.1017/s0956618x2100034x.

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The laws regulating how and where couples can get married – as opposed to who they can marry – are widely recognised as being in need of reform. The basic structure of the current law dates back to the Marriage Act 1836, and many elements – the requirements for Anglican weddings and differential treatment of Jewish and Quaker weddings – have a still longer history. Despite the law's longevity, many of the current requirements have their origins in past panics, tactical compromises or quick fixes. While the laws enacted in 1836 were shaped by their historical context, even then the legal framew

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Zaas, Peter. "Matthew's Birth Story: An Early Milepost in the History of Jewish Marriage Law." Biblical Theology Bulletin: Journal of Bible and Culture 39, no. 3 (2009): 125–28. http://dx.doi.org/10.1177/0146107909106755.

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Yahalom, Shalem. "The Dowry Return Edict of R. Tam in Medieval Europe." European Journal of Jewish Studies 12, no. 2 (2018): 136–67. http://dx.doi.org/10.1163/1872471x-11311041.

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Abstract Adolescent marriage was the norm for the Jewish girls of medieval France. The frequency of death of these brides was high, which led R. Tam to decree that in the event of death during the first year of marriage all dowries shall be refunded. This edict contradicted Talmudic law that awarded the husband rights to his wife’s estate. Factors that led to the decree include personal tragedy, Palestinian custom, Roman law, and norms of royalty and feudal society. The edict of R. Tam was accepted in France and the Rhine Valley communities. However, East German communities rejected the decree

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Haliwa, Pinhas. "Laws of Succession Ordinances by the Religious Leadership of Sephardi and Moroccan Jewish Communities and Their Economic, Social and Gender Implications." Religions 14, no. 7 (2023): 819. http://dx.doi.org/10.3390/rel14070819.

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This paper discusses the innovativeness of the Inheritance Ordinance introduced in Toledo during the 12th century and later reintroduced in Fez in Morocco following the expulsion of Jewish communities from Spain and Portugal. Community leaders in Toledo, and after the expulsion also in Fes, transformed the laws of succession established in biblical times by granting women equal rights on matters of inheritance by marriage. The ordinance also granted unmarried daughters the right to inherit alongside their brothers despite the fact that, according to biblical law, daughters do not inherit when

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Ibad, Mifatakhul Bil. "Perkawinan Beda Agama Perspektif Majelis Ulama Indonesia dan Muhammadiyah." AL-HUKAMA' 9, no. 1 (2019): 195–230. http://dx.doi.org/10.15642/alhukama.2019.9.1.195-230.

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This article discusses interfaith marriage law according to the fatwa of the Indonesian Ulema Council and Muhammadiyah. According to the MUI’s fatwa, interfaith marriages are unlawful with the proposition of chapter of al-Baqarah verse 221. While Muhammadiyah believes interfaith marriages are permissible on the basis of al-Maidah verse 5. MUI forbids interfaith marriages because it can lead to conflicts between Muslims and cause unrest in the community. Muhammadiyah allows interfaith marriages because in Islamic history it is known that the Prophet Muhammad was married to a Christian woman fro

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Berger, Maurits. "Secularizing Interreligious Law in Egypt." Islamic Law and Society 12, no. 3 (2005): 394–418. http://dx.doi.org/10.1163/156851905774608242.

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AbstractAmong the fifteen recognized Muslim, Christian and Jewish communities in contemporary Egypt, nine religious family laws are applicable. There is no civil or secular marriage: the creed of the individual Egyptian determines which family law is applicable. The question as to which law applies when the spouses are of different religions is answered by the so-called interreligious rules that determine which law prevails. According to Egyptian legal doctrine, these interreligious rules are based on Islamic law and, in particular, the prevailing opinion of Hanafi legal doctrine. In this arti

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Dubin, Lois C. "Jewish Women, Marriage Law, and Emancipation: A Civil Divorce in Late-Eighteenth-Century Trieste." Jewish Social Studies: History, Culture, and Society 13, no. 2 (2007): 65–92. http://dx.doi.org/10.2979/jss.2007.13.2.65.

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Bokek-Cohen, Ya’arit. "Couples Who Disobeyed the Caste-Like Marital Prohibitions in Israel." Indian Journal of Gender Studies 27, no. 1 (2020): 9–32. http://dx.doi.org/10.1177/0971521519891477.

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This article uses a feminist human rights approach and focusses on one of the most painful experiences in intimate relationships, unveiling a hitherto unexplored type of human rights infringement for divorced women, namely the right to establish a family in Israel, purported to be a democratic state. This phenomenon is based on religious marriage rules and prohibitions that include, inter alia, the classification of Jews into 10 hierarchical pedigrees, which are partially equivalent to Indian castes. Owing to this caste-like classification, thousands of couples are proscribed from marrying eac

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Sharafi, Mitra. "Hijacking Law." Law & Social Inquiry 42, no. 04 (2017): 1240–47. http://dx.doi.org/10.1111/lsi.12324.

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This essay considers the legal strategies of comparative communities in South Asian, Middle Eastern, and US history. What does it mean for a particular group to “hijack” a body of law, taking everyone on board to an unwanted destination? The piece compares the legal strategies of the Parsi community in colonial and postcolonial India to those of the German Jewish yekke population in mandate Palestine and early independent Israel, the women's movement in India in recent decades, and Protestants in contemporary America before the 2015 Obergefell decision legalizing same-sex marriage. There are m

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FRENKEL, MIRIAM. "Adolescence in Jewish medieval society under Islam." Continuity and Change 16, no. 2 (2001): 263–81. http://dx.doi.org/10.1017/s0268416001003836.

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Adolescent experience has been the subject of an intensive interdisciplinary discourse for the last century; a subject whose roots go back to the basic issue of ‘nature versus nurture’. In examining this topic in Jewish medieval society under Islam, an incongruity is revealed between the normative attitudes at the time and the reality. The normative attitudes, as exhibited in religious law (halakha) and in the moral literature represent man's life as a journey which peaks upon reaching full adulthood. The different stages of life along the way are acknowledged but they are perceived as subsidi

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Sandberg, Haim, and Adam Hofri-Winogradow. "Arab Israeli women's renunciation of their inheritance shares: a challenge for Israel's courts." International Journal of Law in Context 8, no. 2 (2012): 253–67. http://dx.doi.org/10.1017/s1744552312000079.

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AbstractThe practice of Arab women voluntarily renouncing their shares in the family inheritance is well known, having been noticed in several Mediterranean and African countries, including Israel and the West Bank. This practice seems grossly inegalitarian, reflecting many Muslim women's social and economic inferiority and their dependent status. Some Islamic feminists argue that the practice contradicts not only the letter of the sharia, which guarantees women shares in the family inheritance, but also fundamental Islamic principles. Conservatives, however, see the practice as cohering with

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Berger, Maurits. "PUBLIC POLICY AND ISLAMIC LAW: THE MODERN DHIMMĪ IN CONTEMPORARY EGYPTIAN FAMILY LAW." Islamic Law and Society 8, no. 1 (2001): 88–136. http://dx.doi.org/10.1163/156851901753129683.

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AbstractEgyptian law has maintained the Islamic system of interreligious law in which the Muslim, Christian and Jewish communities are governed by their own courts and their own laws. In the course of the twentieth century, however, these separate courts were abolished and the application of non-Muslim laws was restricted to matters of marriage and divorce, and then only if the non-Muslim spouses share the rite and sect of the same religion. In all other cases Islamic law applies. In addition, non-Muslim laws may not be applied if they violate Egyptian "public policy", a European concept which

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Jackson, Bernard. "‘Transformative Accommodation’ and Religious Law." Ecclesiastical Law Journal 11, no. 2 (2009): 131–53. http://dx.doi.org/10.1017/s0956618x09001926.

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This paper examines the concept of ‘transformative accommodation’, which the Archbishop of Canterbury invoked in his February 2008 lecture on ‘Civil and religious law in England’, stressing the need for both the state and religious communities to contemplate internal change. Although he made no substantive proposals on jurisdictional issues, this proved the focus of subsequent public comment. I suggest that jurisdictional issues cannot be avoided, despite the diplomatic interest in doing so, as may be seen from a reading of the January 2008 European Islamic ‘Charter of Values’. Missing from th

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Herger, Csabáné. "A germán férji Munt és az egyházatyák házasságfelfogása." DÍKÉ 6, no. 2 (2023): 62–97. http://dx.doi.org/10.15170/dike.2022.06.02.07.

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From the age of the unfolding of feminist movements, the claim that the patriarchal concept of Christianity is responsible for the oppression of women in Europe has reappeared in the legal literature, too. It is a fact that natural law codes have not been able to ensure gender equality consistently either and it was not until the second half of the 20th century that the law of marriage was reformed in European states based on the principle of partnership. However, it is far from a fact that Christianity is to blame for the problems generally. In the following study, I present the concept of ma

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Melammed, Reneé Levine. "He Said, She Said: A Woman Teacher in Twelfth-Century Cairo." AJS Review 22, no. 1 (1997): 19–35. http://dx.doi.org/10.1017/s0364009400009211.

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Rabbinic responsa can at times furnish an entree into the private and public lives of individuals involved with the judicial system. The case under discussion provides an in-depth portrait of a marriage in twelfth-century Cairo and of a woman's life–in this instance, a woman struggling to maneuver within the strictures of Jewish law and contemporary Judeo-Arabic society.1 The original Judeo-Arabic of the two responsa under discussion, as well as the Hebrew translations, are, no doubt, well known to Judeo-Arabic, Geniza, and Maimonidean scholars alike, as are the basic details to some English r

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Cortès Minguella, Enric. "Sobre el llenguatge legal de la "ketubah" (contracte matrimonial jueu)." Revista de Llengua i Dret, no. 80 (December 13, 2023): 234–46. http://dx.doi.org/10.58992/rld.i80.2023.3990.

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En aquest article volem sintetitzar les expressions jurídiques de dret matrimonial que apareixen al llarg de la història expressades en el document principal anomenat ketubah (escrit) que el marit lliura a l’esposa per a comprar-la en matrimoni. Per això farem prèviament un breu recorregut per les pàgines del Primer Testament. Assenyalarem especialment els primers segles dC perquè en aquests el rabinisme fixa amb detall les qüestions jurídiques més definitives que serviran fins a l’edat mitjana i encara als nostres dies, almenys en el judaisme ortodox. Volem mostrar l’evolució que els diversos

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Blecher-Prigat, Ayelet. "A Basic Right to Marry: Israeli Style." Israel Law Review 47, no. 3 (2014): 433–60. http://dx.doi.org/10.1017/s0021223714000168.

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This article questions the value of the basic right to marry that was recognised by the Israeli Supreme Court in the early 2000s as part of the basic right to human dignity. Since its early days, Israeli law has developed a tradition that has diminished the significance of formal marriage as a way to bypass the religious-based restrictions on marriage in Israel, with the emphasis instead on the idea of functional joint intimate lives.Against this legal background, the article explores the basic right to marry. It discusses and analyses the Supreme Court cases that have recognised a basic right

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Freeze, ChaeRan Y. "The Litigious Gerusha: Jewish Women and Divorce in Imperial Russia*." Nationalities Papers 25, no. 1 (1997): 89–101. http://dx.doi.org/10.1080/00905999708408491.

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When Ita Myshkind learned that her husband had remarried before delivering the official get (bill of divorcement), she filed criminal charges against him in state court. “My husband,” she claimed, “Wishing to use my capital and valuable possessions, married me with the premeditated intention of divorcing me.” She complained that a few months after their marriage, he deserted her and married a certain Dveira Rafaelovich; and it was only after this blatant violation of the law that her husband hastily drew up the get without any rabbinic supervision. Efroim Myshkind, however, sharply contested h

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Hamdani, Muhammad Faisal, Zubair, M. Jamil Jamil, and Fatimah Zuhrah. "The Legal and Human Rights Challenges of Interfaith Marriage in Indonesia." Journal of Law and Sustainable Development 11, no. 12 (2023): e1020. http://dx.doi.org/10.55908/sdgs.v11i12.1020.

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Objective: This research aims to analyze the legal rules on interfaith marriage in Indonesia in relation to human rights, and whether there are any aspects of human rights violations or conflicts arising from the absolute prohibition of interfaith marriage without exception, as clarified by the Supreme Court Circular (SEMA) No. 2 of 2023, which provides a more detailed interpretation of the rules in the Marriage Act No. 1 of 1974 and the Compilation of Islamic Law (KHI) No. 1 of 1991. Theoretical Framework: The right to freedom of religion and the right to form a family are integral aspects of

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Wickes, Jeffrey. "Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian by Yifat Monnickendam." Journal of Early Christian Studies 28, no. 4 (2020): 669–71. http://dx.doi.org/10.1353/earl.2020.0050.

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Herger, Eszter Cs. "Natural Law Interpretation of the Legal Relationship between Parent and Child in European Legal Thought and Its Impact on Hungarian Family Law." DÍKÉ 9, no. 1 (2025): 103–28. https://doi.org/10.15170/dike.2025.09.01.06.

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Children’s rights were not born in the second half of the 20th century but can be traced back to biblical natural law. Biblical thought reached European legal culture in two ways: directly through the spread of Christianity and indirectly through the Jewish diaspora. Although rabbinic jurisprudence developed as group law, mostly in isolation from its environment, the influence of Christian thinkers helped to define the fundamental rights of the child that appeared centuries later in the children’s rights movement. It is also a fact that the integrative view of the biblical natural law which ca

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Liviev, N. M., and O. N. Zimenkova. "Familial and Marital Law of the State of Israel: Premises of the Establishment and Development." Moscow Journal of International Law, no. 3 (October 5, 2022): 89–99. http://dx.doi.org/10.24833/0869-0049-2022-3-89-99.

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INTRODUCTION. Israel is a diverse and controversial state. Its laws, especially those of the area of family and marital law, are distinctly unique. The reason being that throughout its centuries-long history Eretz Israel (the Land of Israel) – the historical name of the country, the structure of norms of this branch of law has gone through a set of changes under different political regimens. The government ruling over this holy land at a certain time period was to some extent influencing current social order and the lives of Jewish people, including such aspect as the performance of religious

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Kandel, Isack, Mohammed Morad, Gideon Vardi, and Joav Merrick. "Intellectual Disability and Parenthood." Scientific World JOURNAL 5 (2005): 50–57. http://dx.doi.org/10.1100/tsw.2005.12.

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Parenthood in persons with intellectual disability (ID) is an issue of concern for the family, guardians, and professionals as there are many sentiments and problems involved: financial, technical, medical, legal, and above all moral. People with intellectual, developmental, or other disabilities have feelings, want relationships, and are able to have children also. The attitude of society has changed through time from the early eugenic concern with heredity and fertility, to a focus on the risk to the children due to parental neglect or abuse, to acceptance and a search for solutions to paren

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Wykes, David L. "The Early Nineteenth-Century Unitarian Campaign to change English Marriage Law." Studies in Church History 59 (June 2023): 289–311. http://dx.doi.org/10.1017/stc.2023.16.

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The 1836 Marriage Act has received surprisingly little attention from historians of Dissent, despite its significance in permitting non-Anglicans to conduct legally recognized marriages according to their own ceremonies in Dissenting places of worship. The Clandestine Marriages Act (1753), better known as the Hardwicke Act, had limited valid marriages to the rites of the Church of England. Only Jews and Quakers were exempt. By the early nineteenth century the Anglican marriage service was objectionable to Unitarians because of the references to the Trinity. The struggle to change the Marriage

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Fogiel-Bijaoui, Sylvia. "SYMPOSIUM: WOMEN, WAR, AND PEACE IN JEWISH AND MIDDLE EAST CONTEXTS: WHY WON'T THERE BE CIVIL MARRIAGE ANY TIME SOON IN ISRAEL? OR: PERSONAL LAW-THE SILENCED ISSUE OF THE ISRAELI-PALESTINIAN CONFLICT." Nashim: A Journal of Jewish Women's Studies & Gender Issues 6 (October 2003): 28–34. http://dx.doi.org/10.2979/nas.2003.-.6.28.

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