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Relevant bibliographies by topics / Conditions (Jewish law)

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Academic literature on the topic 'Conditions (Jewish law)'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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Journal articles on the topic "Conditions (Jewish law)"

1

Battenberg, J. Friedrich. "Normative Entwicklungen der christlich-jüdischen Beziehungen in Frankfurt im Spätmittelalter." Aschkenas 32, no. 1 (April 27, 2022): 1–31. http://dx.doi.org/10.1515/asch-2022-0006.

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Abstract Social historical research assumes that Jewish living conditions of the imperial city Frankfurt had substantially deteriorated since their ghettoization in 1462. This deterioration announced itself normatively thirty years before against the backdrop of ecclesiastical demand for visible division regarding clothing and housing. It is a fact less known. This development had started with citizenship no longer being granted by the city council to Jews but they were mere inhabitants (»Beisassen«) protected by »Stättigkeit« which was then valid for all Jews. By which, in its first general version 1424, the old state of rights was still mirrored in order to limit successively from 1439 the rights of Frankfurt’s Jews. Finally, in the version of 1474, the council abandoned its autonomous municipal statuary law for ruling Jewish matters as far as it was not in accord with »Christian order« and »common law« which is canon law and Roman law, »Ius Commune«. So this meant in fact that the council submitted to the norms of Adversus-Judaeos of Papal church. The continuing imperial »Kammerknechtschaft« (Chamber serfdom) which was to secure the influence of emperor and empire could not keep back this process of detoriation of law.

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Battenberg, J. Friedrich. "Normative Entwicklungen der christlich-jüdischen Beziehungen in Frankfurt im Spätmittelalter." Aschkenas 32, no. 1 (April 27, 2022): 1–31. http://dx.doi.org/10.1515/asch-2022-0006.

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Abstract Social historical research assumes that Jewish living conditions of the imperial city Frankfurt had substantially deteriorated since their ghettoization in 1462. This deterioration announced itself normatively thirty years before against the backdrop of ecclesiastical demand for visible division regarding clothing and housing. It is a fact less known. This development had started with citizenship no longer being granted by the city council to Jews but they were mere inhabitants (»Beisassen«) protected by »Stättigkeit« which was then valid for all Jews. By which, in its first general version 1424, the old state of rights was still mirrored in order to limit successively from 1439 the rights of Frankfurt’s Jews. Finally, in the version of 1474, the council abandoned its autonomous municipal statuary law for ruling Jewish matters as far as it was not in accord with »Christian order« and »common law« which is canon law and Roman law, »Ius Commune«. So this meant in fact that the council submitted to the norms of Adversus-Judaeos of Papal church. The continuing imperial »Kammerknechtschaft« (Chamber serfdom) which was to secure the influence of emperor and empire could not keep back this process of detoriation of law.

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3

Mochalova, Victoria. "Jewish Minority in the Context of Polish Law." Slavic & Jewish Cultures: Dialogue, Similarities, Differences, no. 2018 (2018): 76–91. http://dx.doi.org/10.31168/2658-3356.2018.7.

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Prohibitions and regulations in Poland, later Poland-Lithuania played a special rule-making and regulatory role, regulating all possible aspects of coexistence of Jews and non-Jews, including situations of conflict – this is the domain of secular and church legislation, decrees. lawsuits. Jews in Polish lands existed under conditions of a rather complex legal system, they became subject to various legal tendencies, as shown in the article by various examples, but they always respected the laws of the country and tried to follow both the prohibitions and the prescriptions contained therein.

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4

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 immigration policy of the government in connection with the Ukrainian conflict. The reaction of Israeli society with regard to new “wave” of Jewish immigration in 2022–2023 is emphasized. Finally, it is concluded that under the pressure of extremely right-wing and ultraorthodoxes, there the deterioration of the internal political situation in the country and the restriction of Jewish immigration is to be expected.

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Benjamin, Mara H. "“There Is No ‘Away:’” Ecological Fact as Jewish Theological Problem." Religions 13, no. 4 (March 28, 2022): 290. http://dx.doi.org/10.3390/rel13040290.

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The “second law of ecology”—that all matter remains part of the earthly ecosystem—poses a theological challenge to Jewish monotheisms. Climate change has further underscored the urgency of understanding and acting in light of the interconnected materiality of the world. Yet Jewish theological discourse has remained largely detached from broader planetary conditions and from the metabolization of these conditions in the environmental humanities. The few contemporary Jewish theologians who recognize ecological crisis as worthy of comment have largely responded to it by propping up apologetic accounts of Jewish theology and ethics that rely on a construction of the divine as outside of the world. I argue that ecological crisis reveals the inadequacy of extant approaches to Jewish theology, which either promote ethical monotheism and a stewardship model of relation to the nonhuman world or claim to promote divine immanence while nonetheless reinscribing human dominion.

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6

Fishbayn, Lisa. "Gender, Multiculturalism and Dialogue: The Case of Jewish Divorce." Canadian Journal of Law & Jurisprudence 21, no. 1 (January 2008): 71–96. http://dx.doi.org/10.1017/s0841820900004331.

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Can the law act as a catalyst to change minority practices that discriminate against women? Can civil law merely impose remedies from outside the minority culture or can legal mechanisms be devised which spur internal change? Theorists of gender and multiculturalism have argued that civil law can play a role in creating the conditions which allow, and indeed compel, cultural communities to engage in internal dialogue to transform their norms into more egalitarian ones. This article explores this thesis through considering the development of Canadian civil family law remedies to alleviate the plight of women whose husbands use their power to withhold divorce under Jewish law to extort advantages in civil divorce settlements. It considers whether the process of negotiating, drafting and implementing amendments to the Divorce Act has supported the renegotiation of norms in the Canadian Orthodox Jewish community regarding the issuance of divorce decrees, the development of novel solutions or the re-invigoration of traditional forms of religious legal authority. In particular, the article evaluates whether these civil law strategies have had the effect of generating the sort of transformative dialogue about norms envisioned by theorists of multiculturalism and gender.

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Gray, Hillel. "Not Judging by Appearances: The Role of Genotype in Jewish Law on Intersex Conditions." Shofar: An Interdisciplinary Journal of Jewish Studies 30, no. 4 (2012): 126–48. http://dx.doi.org/10.1353/sho.2012.0083.

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Chowers, Eyal. "Israel’s ‘Nationality Law’: Reconsidering Settlement, Citizenship and Ethics in the Context of Occupation." Journal of Holy Land and Palestine Studies 21, no. 1 (April 2022): 72–98. http://dx.doi.org/10.3366/hlps.2022.0284.

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In 2018, the State of Israel enacted a new constitutional law: ‘BASIC LAW: ISRAEL-THE NATION STATE OF THE JEWISH PEOPLE’. The Law reflects diverse Zionist ideologies which were nevertheless all ‘land-centered’ rather than state-centered from an early stage; it reformulates that intellectual tradition, however, promoting Jewish settlements in conditions of occupation and celebrates, for the first time, settlement as the prime and exclusive goal of the state. Partly to facilitate this goal, and to further blur borders, the law also contracts the meaning and status of Palestinians’ citizenship in Israel, thus at least symbolically narrowing the (still significant) political-legal gap between these citizens and the Palestinians living in the West Bank. Finally, the Law seems to vacate the state from its ethical dimension and commitments as defined by its Declaration of independence (1948) — including its commitments to the democratic principles of political liberty for all and equality — thus manifesting the influence ruling and subjugating others through military government is having on Israel’s constitutional framework.

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DAVID, JOSEPH E. "Beyond the Janus Face of Zionist Legalism: The Theo-Political Conditions of the Jewish Law Project*." Ratio Juris 18, no. 2 (June 2005): 206–35. http://dx.doi.org/10.1111/j.1467-9337.2005.00295.x.

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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 (June 22, 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 there are sons. Inheritance ordinances had significant social, financial and gendered implications on Jewish lives in many communities. The study will show that leaders of Sephardi Jewish communities were nothing less than advanced in their innovative and unprecedented ordinances related to women’s inheritance. Their innovativeness followed a number of preliminary conditions which enabled it. First and foremost was the authority vested in these Jewish leaders by the monarchy in various parts of Spain and Portugal. The laws of the kingdom in these countries granted women equal rights in succession laws. So as to avoid significant differences and reduce legislative gaps, ordinances were issued to correspond with national realities. Spain had been the world’s center of Jewish Halacha following the period of the Geonim—the heads of the ancient Talmudic academies of Babylonia and its sages—, and the Sephardic sages felt that their position allowed them to make bold decisions. The most innovative Jewish ordinance issued in this regard back in the 12th century was the Tulitula ordinance, originating from the city of Toledo, home to one of the largest and most affluent Jewish communities of the time. The regulation granted wives rights over their husbands’ inheritance regarding property established during their joint lives, as well as property which she had brought with her to the marriage. Following the Expulsion of Jews from Spain, the expelled sages, arriving in Morocco, reinstated the Tulitula ordinance in the newly established community of the city of Fez, further improving women’s position beyond the provisions of the original regulation. The new circumstances following the expulsion resulted in many Jewish communities in Morocco adopting the new version of the regulation. As they had been forced to wander from place to place, the expelled communities encountered severe problems involving family law. The ordinances spread throughout nearly all Jewish communities in Morocco. In the 19th century, a number of changes were introduced to the Fez ordinances, which in practice diminished women’s inheritance rights. However, the essence of the original ordinance was ultimately assimilated into Rabbinical and Supreme Court rulings of the State of Israel, due to its suitability to Israel’s modern inheritance laws and to the legislation of the Women’s Equal Rights Law in 1951. The leadership of Spanish sages and community leaders in various countries and of rabbinical judges in Fez, Morocco, had been both charismatic and rational and included modern components for coping with social change and new realities under the Kingdoms of Spain as well as following the expulsion.

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Books on the topic "Conditions (Jewish law)"

1

Lifshitz, Berachyahu. Asmakhta: Ḥiyuv ṿe-ḳinyan ba-mishpaṭ ha-ʻIvri. Yerushalayim: Miśrad ha-mishpaṭim ʻal yede Hotsaʾat sefarim ʻa. sh. Y.L. Magnes, ha-Universiṭah ha-ʻIvrit, 1988.

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Yosef Yitsḥaḳ ben Yeshaʻy. Naftali Mosheh Hazenfeld. Sefer Mishpeṭe ha-Tanaʼim: Le-varer ule-laben sugyot ha-Shas ... be-ʻinyene ha-halakhot ṿeha-halikhot shel ha-Tanaʼim ... Yerushalayim: Hazenfeld, 2008.

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Union of Orthodox Hebrew Congregations. Riv asher ben ish le-ishto... Moshe Ḥarazi u-marat Rivḳah le-vet Reʼani... London: [s.n., 2013.

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Soloveitchik, Haym. Halakhah, kalkalah ṿe-dimui-ʻatsmi: Ha-mashkonaʾut bi-yeme--ha-benayim. Yerushalayim: Hotsaʻat serafim ʾa.sh. Y.L. Magnes, ha-Universiṭah ha-ʻIvrit, 1985.

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Friedman, Mordechai Akiva. Ribui nashim be-Yiśraʾel: Meḳorot ḥadashim mi-Genizat Ḳahir. Yerushalayim: Mosad Byaliḳ be-shituf ʻim Bet-ha-sefer le-madaʻe ha-Yahadut ʻa. sh. Ḥayim Rozenberg, Universiṭat Tel-Aviv, 1986.

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6

Padilla, Encarnación Marín. Relación judeoconversa durante la segunda mitad del siglo XV en Aragón: La Ley. Madrid: E. Marín Padilla, 1986.

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Lamdan, Ruth. Maʻamad ha-ishah ha-Yehudiyah be-Erets-Yiśraʼel, Suryah u-Mitsrayim ba-meʼah ha-16. [Israel: ḥ. mo. l., 1992.

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Lamdan, Ruth. ʻAm bi-fene ʻatsman: Nashim Yehudiyot be-Erets-Yiśraʼel, Suryah u-Mitsrayim ba-meʼah ha-shesh-ʻeśreh. Tel Aviv: Bitan, 1996.

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Eliezer, Stern, and Aizenberg Yehudah, eds. Hebeṭim be-ḥinukh: Meḥḳarim le-zikhro shel Prof. Eliʻezer Shṭern. Ramat-Gan: Universiṭat Bar-Ilan, 1986.

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Vana, Liliane. Yahudilik'de kadın: Epitropos'luk, kadın dua grupları, evlenme. İstanbul: Nuve Kültür Merkezi, 2013.

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Book chapters on the topic "Conditions (Jewish law)"

1

Oulddali, Ahmed. "Les conditions de la résidence du ḏimmī : Entre règles absolues et relatives." In Religious Minorities in Christian, Jewish and Muslim Law (5th - 15th centuries), 127–48. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.relmin-eb.5.111596.

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Felsenstein, Frank. "Thirty." In No Life Without You, 459–512. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0334.30.

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Vera searches for a maternity hospital and works to conceal her pregnancy from the shop girls at M&S, Mope disagrees with her continuing her demanding work schedule in her condition. Vera is contacted by a relative on behalf of her sister and brother-in-law, following their use of the Kindertransport scheme to send their two youngest to stay with their Grandmother in England, demanding that she write to the Head of the Jewish Refugees Committee and ask him to assist with their application for refugee status in England. Mope falls ill for a week in Moscow, choosing not to alert his pregnant wife so as not to upset her, then works at an auction for a length of time, busy enough that he finds it difficult to write to Vera. At the time of the auction, Vera loses their child, and doesn’t tell Mope until after the auction, so as not to cause him extra stress. When she does tell him, he is incredibly distressed, both for the loss of the child and that she had hidden it from him.

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3

D'Costa, Gavin. "The ‘Ceremonial Law’." In Catholic Doctrines on the Jewish People after Vatican II, 27–63. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198830207.003.0002.

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Chapter 2 faces the challenge that previous Catholic teachings have implied that Jewish rituals are both dead and deadening. Through a close examination of the Council of Florence and other magisterial teachings, it is established that the conditions under which dead and deadening operated do not actually relate to contemporary Rabbinic Judaism as understood in Catholic teaching. If invincible ignorance of the truth of Christ is presupposed, then Jewish practices can be understood very positively. It is also established that earlier teachings did positively view the practice of Jewish rituals in the early Church and by Jesus and the apostles. This is significant for the concluding chapter.

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Marks, Lara V. "Poor Law Institutions and Maternity Care." In Model Mothers, 179–225. Oxford University PressOxford, 1994. http://dx.doi.org/10.1093/oso/9780198204541.003.0006.

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Abstract Visitors to the infirmaries, especially in the East End, will agree that the conditions in these places are altogether unsuited for Jews. The feeling between the Jew and non-Jew patients is somewhat strained, and the staff generally would rather prefer to dispense with the Jewish element. Here again the language difficulty is the main trouble. The very name ‘Infirmary’ seems to terrify the East End Jew. Such words used by Revd Wolf in 1909, vividly portray the discomfort many Jews experienced in Poor Law institutions. In these institutions Jews not only suffered the stigma of parish relief like everyone else, but also were disadvantaged by their immigrant status and non-Anglican background. This chapter explores what implications this had for Jewish mothers who, unable to seek care from their traditional or communal networks of support or to gain help from other host agencies, were forced to rely on the parish for their maternity care.

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Samet, Noam. "How Did the Nos’ei Kelim (“Arms-Bearers”) Read Shulhan Arukh?" In The Oxford Handbook of Jewish Law. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197508305.013.6.

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Abstract Almost immediately upon the publication of Shulhan Arukh, a rich and complex exegetical literature, called the nos’ei kelim (“arms-bearers”) literature, developed around it. This article examines the process by which the nos’ei kelim developed and their complex relationship with Shulhan Arukh. The commentaries of the nos’ei kelim played a prominent role in the canonization of Shulhan Arukh and contributed greatly to its reception and centrality. At the same time, they also subvert the primary goal of Shulhan Arukh—to serve as a concise and straightforward code of halakhah—by reverting to conditions of open halakhic debate that entails talmudic exegesis—as was commonly practiced in the Ashkenazic academies. The chapter also addresses how the format of the printed page of Shulhan Arukh evolved over recent centuries. This enables us to see how the nos’ei kelim influenced the reframing of halakhic discourse in the modern era.

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Rabin, Shari. "I Prefer Choice Myself." In Jews on the Frontier. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479830473.003.0004.

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The search for stability and identity found expression not only in social life, but also in family life and the rhythms of the life cycle. Mobility intensified the desire for families, even as conditions made them difficult to create and maintain. There was a shortage of Jewish women as well as the requisite resources for traditional practice. Whereas in Europe, government-supported authorities had overseen these ritual practices, American law featured its own weak regulations of marriage, education, and death, usually in diverse state-based configurations. While some Jews did abandon Jewish practices, many tried to maintain them, cobbling together the requisite resources through informal networks or nascent institutions. In so doing, Jewish men and women often departed considerably from the expectations of Jewish authorities, embracing principles of sentimentalism and individualism, which were more mobile and reliable than Jewish legal strictures.

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Gruber, Ruth Ellen. "The Kraków Jewish Culture Festival." In Polin: Studies in Polish Jewry Volume 16, 357–68. Liverpool University Press, 2003. http://dx.doi.org/10.3828/liverpool/9781874774730.003.0019.

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This chapter describes on the Kraków Festival of Jewish Culture, founded in 1988 by Jewish intellectuals Janusz Makuch and Krzysztof Gierat. The public embrace of Jewish culture in Poland had its roots in the anti-communist dissident movements of the 1960s and 1970s and developed steadily after the success of Solidarność in 1980 opened up new cultural and intellectual freedoms that were only partially stifled by the imposition of martial law in 1981. The pervasiveness of underground networks forced some relaxation of official strictures, too. Many taboos remained in place, but from the early 1980s on, with official sanction that at times verged on co-option, books on Jewish topics were published, research on Jewish subjects was carried out, and exhibitions, concerts, and performances on Jewish themes were held with increasing frequency. The Kraków festival was a milestone in this process and throughout the 1990s served as an important, continuing catalyst, changing and developing as overall conditions in post-communist Poland evolved.

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Bazyler, Michael J., Kathryn Lee Boyd, Kristen L. Nelson, and Rajika L. Shah. "Luxembourg." In Searching for Justice After the Holocaust, 241–48. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190923068.003.0026.

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During World War II, Luxembourg was occupied by Nazi Germany. Laws passed by the occupying administration confiscated property from Jews and other “enemies of the Reich.” Even before the war ended, the Luxembourg government-in-exile in London issued a number of decrees establishing the framework for restitution in Luxembourg. A 1950 law also provided compensation for material, political, and physical damages. However, the definition of “eligible recipients” under the law excluded Jewish survivors when they did not have Luxembourg citizenship—which was the majority of survivors. A 2001 government-sponsored Study Commission was established to examine the circumstances under which property belonging to Jews in Luxembourg was confiscated during World War II and the conditions under which restitution took place. Luxembourg endorsed the Terezin Declaration in 2009 and the Guidelines and Best Practices in 2010.

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Zeidman, Lawrence A. "Austrian and Czech neuroscience becomes “coordinated” under National Socialism." In Brain Science under the Swastika, 279–318. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198728634.003.0007.

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The Austrian neuroscience consolidation came swiftly and terribly on “non-Aryans.” Austrian anti-Semitism was arguably even more virulent than in Germany. And laws had already escalated in Nazi Germany to the point that Jewish physicians at most could only treat other Jews as derogatorily called “sick treaters”; these laws were instantly applicable in “annexed” Austria, with no stepwise progressive disfranchisement. Even “Aryan” neurologists who were thought to be unsympathetic to the Nazi movement were dismissed shortly after the “annexation.” The Vienna university neurology clinic was taken over primarily by SS neurologists who had been “illegal” Nazis before the annexation and were extremely dedicated to the Nazi cause. At least one, Walther Birkmayer, spoke of expanding the sterilization law to other hereditary conditions not stipulated already by the law. At least nine racial or political neuroscientist replacements, including directors of institutes, led to racial hygiene consequences, including execution of sterilization and euthanasia programs.

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Lind, Christoph. "Jüdisches Leben zwischen Toleranz, Integration und Antisemitismus." In Niederösterreich im 19. Jahrhundert, Band 1: Herrschaft und Wirtschaft. Eine Regionalgeschichte sozialer Macht, 523–53. NÖ Institut für Landeskunde, 2021. http://dx.doi.org/10.52035/noil.2021.19jh01.22.

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Jewish Life between Tolerance, Integration, and Anti-Semitism. In the 18th century, Jews were strictly forbidden to settle in Lower Austria, with the exception of Vienna. Only the Toleranzpatent of 1782 made this possible, again under certain conditions. Free movement in the wake of the revolution of 1848 led to the immigration of Jews, mainly from Bohemia, Moravia and Hungary. By 1908, they had founded 15 Kultusgemeinden (Jewish communities), with the associated religious infrastructure, throughout the country. The constitution of 1867 finally made them citizens with the same rights as the majority society. However, anti-Semitism fundamentally questioned their successful integration and physical existence in Lower Austria. Jews, however, did not accept these attacks without resistance, but defended themselves with the means available under the rule of law. During the First World War, they contributed to the ultimately futile war efforts of the Monarchy. They welcomed peace in 1918, but had to look to the future with concern, faced with an anti-Semitism that was more aggressive than ever.

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Conference papers on the topic "Conditions (Jewish law)"

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Clobert, Magali, Vassilis Saroglou, Kwang-Kuo Hwang, and Wen-Li Soong. "Outgroup Attitudes as a Function of East Asian Religiousness: Marked by High or Low Prejudice?" In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2016. http://dx.doi.org/10.4087/riql5763.

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Research on religion and prejudice has mostly been limited to Western Christian participants and beliefs. Evidence, overall, favors the idea of a religion-prejudice link. Does this also hold for East Asian religions, usually perceived as tolerant, and cultures, characterized by holistic thinking and tolerance of contradictions? We review here four recent studies and provide meta-analytic estimation of the East Asian interreligious prejudice. East Asian religiosity was associated with low explicit prejudice against religious outgroups in general (Study 1; adults from Japan, South Korea, and Taiwan) and three specific religious outgroups,<em> i.e</em>. Christians, Jews, and Muslims, but not atheists (Study 2; Taiwanese students), and low implicit prejudice against ethnic (Africans) and religious (Muslims) outgroups (Study 3; Taiwanese students). The mean effect size of the East Asian religious (low) prejudice was<em> r</em> = -.21. Moreover, Westerners from a Christian background primed with Buddhist pictures showed higher prosociality and, those valuing universalism, lower ethnic prejudice compared to the control, no pictures, condition (Study 4). Thus, the general idea that religion promotes prejudice lacks cross-cultural sensitivity: East Asian religion seems to be followed by low prejudice with regard to many, though not all, kinds of outgroups.

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