Relevant bibliographies by topics / Rabbinical courts

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Rabbinical courts'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 July 2025

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Journal articles on the topic "Rabbinical courts"

1

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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Frimer, Dov I. "Israel Civil Courts and Rabbinical Courts Under One Roof." Israel Law Review 24, no. 3-4 (1990): 553–59. http://dx.doi.org/10.1017/s0021223700010074.

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There can be no quarrel with Prof. Pinhas Shifman's essential thesis. The attempt to have two kings rule the same kingdom at one and the same time has undoubtedly failed. The “mixed marriage” between two legal systems, having different — and at times contradictory — philosophies of law, world outlooks and social goals, has given birth to a child which neither parent is eager to acknowledge. As is usually the case in failed marriages, here too each side blames the other for the failure; the civil system points an accusing finger at the religious system, and the Rabbinical Courts blame the civil
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Radzyner, Amihai. "JEWISH LAW, STATE, AND SOCIAL REALITY: PRENUPTIAL AGREEMENTS FOR THE PREVENTION OF DIVORCE REFUSAL IN ISRAEL AND THE UNITED STATES." Journal of Law and Religion 33, no. 1 (2018): 61–88. http://dx.doi.org/10.1017/jlr.2018.15.

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AbstractRabbinical courts in Israel serve as official courts of the state, and state law provides that a Jewish couple can obtain a divorce only in these courts, and only strictly according to Jewish law. By contrast, in the Western world, especially the United States, which has the largest concentration of Jews outside of Israel, the Jewish halakha is not a matter of state law, and rabbinical courts have no official status. This article examines critically the common argument that for a Jew committed to the halakha, and in particular for a Jewish woman who wants to divorce her husband, a stat
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Fishbayn, Lisa. "Gender, Colonialism and Rabbinical Courts in Mandate Palestine." Religion and Gender 2, no. 1 (2011): 101. http://dx.doi.org/10.18352/rg.37.

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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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Shava, M. "The Rabbinical Courts in Israel: Jurisdiction over Non-Jews?" Journal of Church and State 27, no. 1 (1985): 99–112. http://dx.doi.org/10.1093/jcs/27.1.99.

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Alotaibi, Hajed A. "Can Non-Muslim Courts Bring Legal Change in Sharia Laws?" Journal of Politics and Law 12, no. 4 (2019): 1. http://dx.doi.org/10.5539/jpl.v12n4p1.

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The transformative and regulatory accommodation model addresses practical challenges to accommodate religious laws and courts in the secular and democratic regimes. There is a strong evidence against the jurisdictional competition between secular and religious courts under defined conditions. There is no concern regarding the Shariah courts in the non-Muslim democracies, as majority of the country’s ethno-religious groups control the civil and rabbinical courts. In this regard, there is a need to mitigate the negative impact of Muslim Family Laws (MFLs) by the civil courts in non-Mus
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Karčić, Harun. "O religijskom pravu u sekularnim državama / On religious law in secular states." Context: Journal of Interdisciplinary Studies 4, no. 1 (2022): 133–36. http://dx.doi.org/10.55425/23036966.2017.4.1.133.

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Michael J. Broyde, Shari’a Tribunals, Rabbinical Courts, and Chris-tian Panels: Religious Arbitration in America and the West, Oxford University Press, 2017. Str. 312, ISBN 978 0 19064 028 6. The Problem of Religious Diversity: European Challenges, Asian Approaches, By Anna Triandafyllidou & Tariq Modood (eds.), Edinburgh: Edinburgh University Press, 2017. Str. 352, ISBN 978 1 47441 909 3.
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Sandberg, Haya, and Haim Sandberg. "Dilemmas of Civil Tribunals in Formulating Their Positions toward Religious Tribunals." Journal of Law, Religion and State 5, no. 3 (2017): 214–53. http://dx.doi.org/10.1163/22124810-00503003.

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The paper addresses the dilemmas of civil-secular tribunals when formulating a position toward decisions of religious tribunals with regard to the custody of children. The paper examines the approach of the Israeli Supreme Court toward rulings of Sharia and rabbinical courts, comparing them with similar tensions in the US, Canada, and the UK. Civil courts appear to be entirely committed to civil, non-religious law. Religious tribunals, however, although committed to act in accordance with the fundamental principles of state civil law, are also obligated to act in accordance with religious law.
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Gilat, Israel Zvi. "The Parental Duty to Teach Children Torah." Review of Rabbinic Judaism 15, no. 1 (2012): 111–32. http://dx.doi.org/10.1163/157007012x622953.

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Abstract The paternal obligation to teach sons Torah has developed from the halahkic approach of the Talmud period through the halakhic approach of medieval ages scholars (especially Maimonides), to the modern halakhic approach of the Israeli Rabbinical Courts. This development reflects the transformation of the Teaching-Torah concept from a strict paternal religious commandment toward sons to a comprehensive parental-cultural responsibility to young children.
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Dissertations / Theses on the topic "Rabbinical courts"

1

Romain, Jonathan A. "The Reform Beth Din : the formation and development of the Rabbinical Court of the Reform synagogues of Great Britain, 1935-1965." Thesis, University of Leicester, 1990. http://hdl.handle.net/2381/35591.

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A Beth Din - a Rabbinical Court - has been the traditional vehicle for dealing with matters of Jewish status such as conversion, divorce and adoption according to Jewish Law. In Britain, where the Jewish community had belonged mainly to Orthodox synagogues, all Rabbinical Courts were under the Orthodox authorities. In 1948 the Reform Beth Din was founded. It was the first time that a non-Orthodox Rabbinical Court had been established in Britain. The Reform Beth Din represented a turning point in the religious life of Anglo-Jewry, for although it was intended purely to serve members of Reform s
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Blum, Rahel. "Berkovitz, Jay R.: Protocols of Justice. The Pinkas of the Metz Rabbinic Court 1771–1789." HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2016. https://slub.qucosa.de/id/qucosa%3A34811.

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Books on the topic "Rabbinical courts"

1

Strauss, Alfred. Das rabbinische Schiedsgericht im Lichte des schweizerischen Rechts. Helbing & Lichtenhahn, 2004.

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2

Rozin, Avraham ben Ḳalonimos Ḳalman. Sefer Eleh ha-mishpaṭim: Sidre ha-din ṿeha-reʼayot : bo nitbaʼaru ha-ʻinyanim ha-nogʻim la-baʼim be-shaʻare bet ha-din mi-teḥilat ha-din u-devarim she-venehem ʻad li-fesaḳ ha-din ... Zikhron Aharon, 2009.

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3

Bet din ha-gadol le-khol maḳhelot ha-Ashkenazim (Jerusalem). Pinḳas bet ha-din be-ḥurvat rabi yehudah he-ḥasid: Pesaḳim ṿe-hakhraʻot din be-ʻinyane ha-tsibur ṿeha-yaḥid, horaʼot be-ʻinyane halakhah u-minhag, taḳanot ṿe-ḥazaḳot ʻal reḳaʻ haṿay ha-ḥayim be-ʻir ha-ḳodesh lifne le-maʻlah mi-meʼah shanim, yotse la-or la-rishonah mi-tokh ha-pinḳas ha-meḳori bi-khtav yad ʻim meḳorot hilkhatiyim, mafteḥot ṿe-ʻod. Mif'ʼal "Ginze Yerushalayim" she-ʻal yad Mekhon ha-Rav Franḳ, 2013.

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4

Berkovitz, Jay R. Protocols of justice: The pinkas of the Metz rabbinic court 1771-1789. Brill, 2014.

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5

Leboṿiṭsh, Yosef Yeḥiʼel Mikhal. Ḳunṭres Zot ha-Torah lo tehe muḥlefet: Le-vaʼer ule-varer halakhot neḥutsot ʻa. pi daʻat ha-posḳim, rishonim ṿe-aḥaronim ... [ḥ. mo. l.], 1989.

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6

Ṭal, Ariʼel. Sefer Mishpaṭ Ariʼel: Ṭoʻanim rabaniyim. Mikhlelet Ḥoshen, ha-mikhlalah le-halakhah ule-mishpaṭ ʻIvri be-Yiśraʼel, 2003.

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Ṿaʻad ha-rabanim ha-ʻolami le-ʻinyene giyur., ред. Shaʻaruriyat ha-giyurim ha-mezuyafim: ʻal taʻalule ha-giyur ha-siṭoni be-masṿeh hilkhati bi-medinat Yiśraʼel. Ṿaʻad ha-rabanim ha-ʻolami le-ʻinyene giyur, 1989.

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8

Shochetman, Eliav. Seder ha-din: Le-or meḳorot ha-mishpaṭ ha-ʻIvri : taḳanot ha-diyun u-fesiḳat bate ha-din ha-rabaniyim be-Yiśraʼel. Miśrad ha-mishpaṭim, 1988.

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Shochetman, Eliav. Seder ha-din: Le-or meḳorot ha-mishpaṭ ha-ʻIvri : taḳanot ha-diyun u-fesiḳat bate ha-din ha-rabaniyim be-Yiśraʾel. Miśrad ha-mishpaṭim, 1988.

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10

Erets ḥemdah (Institute : Jerusalem). Mishpaṭ ṿe-halakhah be-Yiśraʼel: Bet din le-mamonot she-ʻal-y. Mekhon "Erets Ḥemdah" : ḥoveret reḳaʻ u-mismakhe bet ha-din. Mekhon Mishpaṭ ṿe-halakhah be-Yiśraʼel, 2006.

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Book chapters on the topic "Rabbinical courts"

1

Cohen, Yitshak, and Shai Farber. "Third Parties' Intervention in Jewish Law: New Friends (Amicus) in the Rabbinical Courts Litigation." In The Jewish Law Annual Volume 22. Routledge, 2023. http://dx.doi.org/10.4324/9781315561134-4.

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Radzyner, Amihai. "The Rabbinical Courts of our Generation." In The Oxford Handbook of Jewish Law. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197508305.013.26.

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Abstract The purpose of this chapter is to offer an overview of the variety of rabbinic courts operating today in the Jewish world. This chapter provides two basic forms of classification. The first proposes to distinguish between the official courts in the State of Israel—which have the status of courts on behalf of the state with all that entails—and between “private” courts that operate by virtue of the agreement of the parties only and do not receive state backing. The second proposes to distinguish between courts dealing with family law (in particular divorce cases) and courts dealing sol
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3

"Systemic misunderstanding between rabbinical courts and civil courts." In Women's Rights and Religious Law. Routledge, 2016. http://dx.doi.org/10.4324/9781315720005-11.

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Kaye, Alexander. "Modernizing the Chief Rabbinate." In The Invention of Jewish Theocracy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190922740.003.0005.

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This chapter deals with the effects of legal centralization on the institutions and procedures of the Chief Rabbinate of Palestine and, after 1948, Israel. An institution established by the British Mandate, the Chief Rabbinate became far more powerful in the late 1940s and early 1950s, under the tenure of Isaac Herzog and Benzion Ousiel. During that time, a series of reforms were enacted that imported the structure and procedures of modern European law into the Israeli rabbinate. As part of these reforms, regional rabbinical courts were, under protest, made subordinate to a rabbinical court of
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Susskind, Richard. "Physical, Virtual, Online." In Online Courts and the Future of Justice. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198838364.003.0007.

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Modern court systems can be traced directly to bodies that came into being around 900 years ago. There were of course much earlier courts (for example, the rabbinical courts known as ‘Sanhedrin’, in the first century BC) and certainly there were people in antiquity performing decision-making roles that we would recognize today as judicial in nature (in the works of Aristotle, for instance, and the magistrates and jurists of classical Roman Law). But today’s judges in England and Wales descend more directly from their predecessors of the twelfth century who, in the first instance, were court of
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Rosman, Moshe. "Everyday Violence in Jewish Communities of the Commonwealth." In Categorically Jewish, Distinctly Polish. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781906764852.003.0015.

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This chapter takes a look at intra-Jewish violence, a much less studied vexation of Jewish communal life. It constructs a typology of Jewish violence with accompanying qualitative analysis. The chapter reviews the familiar Jewish sources as well as newly available ones. Next, it looks at how Jewish communal charters (privilegia) mandated that criminal matters involving Jews be adjudicated outside Jewish communal and rabbinical courts in the court of the non-Jewish ‘judge of the Jews’ (judex judaeorum), or the court of the local nobleman, royal town official, or municipality. Moreover, despite
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Berger, David. "Epitaph." In Rebbe, the Messiah, and the Scandal of Orthodox Indifference. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0016.

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This epitaph argues that the classical messianic faith of Judaism is dying. Most Orthodox Jews may still adhere to it, but their willingness to grant full rabbinical, institutional, educational, and ritual recognition to people who proclaim the messiahship of a dead rabbi conveys the inescapable message that such a proclamation does not contradict an essential Jewish belief. Mainstream Orthodoxy now appoints heads of rabbinical courts, teachers, and principals who conclude their prayers on the Day of Atonement with the twin affirmations, ‘The Lord is God! May our Master, Teacher, and Rabbi, th
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Cohen, Yitshak. "International Jurisdiction of the Rabbinical Courts in Claims for Divorce in Israel." In Yearbook of Private International Law Vol. XXI - 2019/2020. Verlag Dr. Otto Schmidt, 2020. http://dx.doi.org/10.9785/9783504386962-018.

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Kaye, Alexander. "Failure and Resistance." In The Invention of Jewish Theocracy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190922740.003.0006.

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The attempts of religious Zionists to establish halakha as the law of Israel failed. This chapter examines the response of religious Zionist leaders to this failure, and their bitter resentment of Israel’s secular legal institutions that, in their view, had usurped halakhic rule. It shows that, resigned to these circumstances, religious Zionists adopted a double strategy. Among themselves, they persevered in their commitment to the idea of the halakhic state. When speaking to others, however, they embraced a more pragmatic position. In Knesset speeches, for example, they argued for a pluralist
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Fishbayn Joffe, Lisa. "8. Legislating the family: gender, Jewish law, and rabbinical courts in mandate Palestine." In Gender in Judaism and Islam. New York University Press, 2020. http://dx.doi.org/10.18574/nyu/9781479823758.003.0012.

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