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Getting Your Get At
Getting your Get at www.gettingyourget.co.uk Information for Jewish men and women in England, Wales and Scotland about divorce according to Jewish law with articles, forms and explanations for lawyers. by Sharon Faith BA (Law) (Hons) and Deanna Levine MA LLB The website at www.gettingyourget.co.uk is sponsored by Barnett Alexander Conway Ingram, Solicitors, London 1 www.gettingyourget.co.uk Dedicated to the loving memory of Sharon Faith’s late parents, Maisie and Dr Oswald Ross (zl) and Deanna Levine’s late parents, Cissy and Ellis Levine (zl) * * * * * * * * Published by Cissanell Publications PO Box 12811 London N20 8WB United Kingdom ISBN 978-0-9539213-5-5 © Sharon Faith and Deanna Levine First edition: February 2002 Second edition: July 2002 Third edition: 2003 Fourth edition: 2005 ISBN 0-9539213-1-X Fifth edition: 2006 ISBN 0-9539213-4-4 Sixth edition: 2008 ISBN 978-0-9539213-5-5 2 www.gettingyourget.co.uk Getting your Get Information for Jewish men and women in England, Wales and Scotland about divorce according to Jewish law with articles, forms and explanations for lawyers by Sharon Faith BA (Law) (Hons) and Deanna Levine MA LLB List of Contents Page Number Letters of endorsement. Quotes from letters of endorsement ……………………………………………………………. 4 Acknowledgements. Family Law in England, Wales and Scotland. A note for the reader seeking divorce…………. 8 A note for the lawyer …………….…….. …………………………………………………………………………………….. 9 Legislation: England and Wales …………………………………………………………………………………………….. 10 Legislation: Scotland ………………………………………………………………………………………………………….. 11 1. Who needs a Get? .……………………………………………………………………………….…………………... 14 2. What is a Get? ………………………………………………………………………………………………………… 14 3. Highlighting the difficulties ……………………………………………………………………………….………….. 15 4. Taking advice from your lawyer and others ………………………………………………………………………. -
Reading Toledot Yeshu After the Affective Turn Sarit Kattan Gribetz, Fordham University
EARLY MODERN WORKSHOP: Jewish History Resources Volume 13: History of Emotions/Emotions in History, Fordham University, New York, August 23- 24, 2016 “When Miriam heard Rabbi Shimon ben Shetah’s words she became very scared”: Emotions in the Conception Narrative of a Judaeo-Arabic Version of Toledot Yeshu Sarit Kattan Gribetz, Fordham University Introduction In 826 C.E., Agobard, bishop of Lyon, published a treatise entitled De Judaicis superstitionibus, detailing and ridiculing the ‘superstitions’ of the Jews. Within his missive, Agobard describes the tales that the Jews tell about Jesus. The details Agobard recounts make clear that the bishop is referring to a medieval Jewish parody of the story of Jesus’ life, known as Toledot Yeshu (Life of Jesus), composed in Aramaic sometime before the second half of the eighth century and later translated into Hebrew. Agobard’s successor, Amulo, also quotes Toledot Yeshu in his theological treatise of 846, Contra Iudaeos, and the Catalan Dominican Ramón Martí cites long passages of Toledot Yeshu in Latin and Hebrew in his anti-Jewish polemic Pugio fidei in 1278. The inquisitorial dossier of a Jewish convert named Pere in the fourteenth-century Crown of Aragon recounts another version of the text along with vivid descriptions of how this story of Jesus’ life was told in the kitchen of a Jewish home in the Aragonese village of La Almunia de Doña Godina to try to re-Judaize the recent apostate. The text of Toledot Yeshu is found in a seventeenth-century prayer book from Yemen, and, in addition to Aramaic and Hebrew, manuscripts of the text are preserved in Judaeo-Arabic, Judaeo-Persian, Ladino, Yiddish, and other languages. -
Feminist Critiques of Rabbinic Law Through the Lens of Assisted Reproductive Technologies Andrea Pemberton
The ART of Producing Responsa: Feminist Critiques of Rabbinic Law through the Lens of Assisted Reproductive Technologies Andrea Pemberton Prior to the mid-twentieth century, when assisted reproductive technologies (ART) stepped on to the medical scene, supplications and prayers to God were the primary means for religious Jewish couples to cope with the issue of infertility. However, with the advent of artificial insemination techniques, fertility hormones, in vitro fertilization, and surrogacy, new medical technologies have successfully generated proactive methods for infertile individuals to have biological children of their own. Yet as these controversial technologies emerge, and prove to be of interest and use to Jewish persons, rabbis are compelled to contend with this new and challenging issue. In an effort to comply with halakha, or rabbinic law, modern rabbis have interpreted ART in various ways, putting restrictions on certain forms and implementing guidelines for their use in general. For religious Orthodox Jews, halakha is a prominent feature of everyday life that influences his or her actions and interactions in the most direct way. Because of this observance, Orthodox couples undergoing fertility treatment and utilizing ART take seriously the guidance of their rabbis, who are seen as authorities on halakha. Consequently, a potential problem that emerges from the halakhic discourse on assisted reproductive technologies is that this set of symbolically-loaded medical procedures takes place within the female body, yet is dictated by the tractates of a male-dominated religious legal system. The purpose of this paper, then, is to utilize feminist critiques of gender bias in legal systems to critically analyze Orthodox rabbinic discourse on assisted reproductive technologies. -
Israel 2019 International Religious Freedom Report
ISRAEL 2019 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary This section covers Israel, including Jerusalem. In December 2017, the United States recognized Jerusalem as the capital of Israel. It is the position of the United States that the specific boundaries of Israeli sovereignty in Jerusalem are subject to final status negotiations between the parties. The Palestinian Authority (PA) exercises no authority over Jerusalem. In March 2019, the United States recognized Israeli sovereignty over the Golan Heights. A report on the West Bank and Gaza, including areas subject to the jurisdiction of the PA, is appended at the end of this report. The country’s laws and Supreme Court rulings protect the freedoms of conscience, faith, religion, and worship, regardless of an individual’s religious affiliation, and the 1992 “Basic Law: Human Dignity and Liberty” protects additional individual rights. In 2018, the Knesset passed the “Basic Law: Israel – The Nation State of the Jewish People.” According to the government, that “law determines, among other things, that the Land of Israel is the historical homeland of the Jewish people; the State of Israel is the nation state of the Jewish People, in which it realizes its natural, cultural, religious and historical right to self-determination; and exercising the right to national self-determination in the State of Israel is unique to the Jewish People.” The government continued to allow controlled access to religious sites, including the Temple Mount/Haram al-Sharif (the site containing the foundation of the first and second Jewish temple and the Dome of the Rock and al-Aqsa Mosque). -
The Elijah Interfaith Academy First Meeting of Board of World Religious Leaders Seville, Dec
The Elijah Interfaith Academy First Meeting of Board of World Religious Leaders Seville, Dec. 14-17, 2003 Report Prepared by Alon Goshen-Gottstein and Barry Levy Introduction The Elijah Interfaith Academy held the first meeting of its board of world religious leaders in Seville, Spain, Dec. 14-17, 2003. The event was hosted by the Sevilla Nodo Foundation, which expresses its commitment, based on the heritage of Al Andalus, to provide an open space for dialogue, mutual respect and enriching encounters. The purpose of the meeting was to form a board of world religious leaders that would direct, endorse and be affiliated with the work of the Elijah Interfaith Academy. The meeting served as an opportunity to present a pilot project of the Interfaith Academy, addressing issues of xenophobia from the perspectives of Judaism, Christianity, Islam, Hinduism and Buddhism. Advance preparation of the event by the Elijah Think-tank facilitated high-level discussion of the topic. The model project stimulated assembled leaders to plan the activities of the Interfaith Academy in coming years. The meeting was hugely successful in forging a common vision between scholars and religious leaders, in developing a sense of ownership and partnership of the Academy by assembled religious leaders, in forming a cohesive group of religious leaders and strengthening personal bonds between them and in having public impact. In addition, alongside the board of religious leaders an administrative board was formed, with the purpose of advancing and implementing the vision of the Interfaith Academy. The following report is divided into seven parts. A. Goals B. Review of schedule and activities C. -
Apocrypha and Toledot Yeshu in Medieval Europe
The University of San Francisco USF Scholarship: a digital repository @ Gleeson Library | Geschke Center Theology & Religious Studies College of Arts and Sciences 3-2020 Infancy Stories of Jesus: Apocrypha and Toledot Yeshu in Medieval Europe Natalie Latteri Follow this and additional works at: https://repository.usfca.edu/thrs Part of the Christianity Commons, Cultural History Commons, History of Religion Commons, Jewish Studies Commons, and the Social History Commons Infancy Stories of Jesus: Apocrypha and Toledot Yeshu in Medieval Europe Natalie E. Latteri* Stories of Jesus have circulated among Christians since the first century of the Common Era. Such lore functioned to provide early Christians who were eager to learn about their savior with information about his conception, life, death, and resurrection. Some made it into the canonical New Testament Gospel accounts but much of it, for one reason or another, did not. Even so, versions of many of the stories remained popular among Christians throughout the centuries and continued to supplement the biblical text while addressing the concerns of story tellers and their audience. For purposes of this paper, the entirety of these extra-canonical Christian texts is referred to simply as apocrypha. Like the canonical Gospel accounts and later hagiography, or (semi) fictional accounts of saints’ lives, apocryphal stories of Jesus also offered entertainment and a type of model behavior for readers and listeners to emulate.1 * Natalie E. Latteri earned her PhD in History from the University of New Mexico. She teaches Jewish-Christian Relations at the University of San Francisco in the Swig Program in Jewish Studies and Social Justice. -
The Case of the Modified Mamzer in Early Rabbinic Texts
CHAPTER TWO THE CASE OF THE MODIFIED MAMZER IN EARLY RABBINIC TEXTS Throughout cultural history the illegitimate child has been a source of concern to societies. In accordance with its needs, each society defined the illegitimate child or bastard; in most cases the illegiti- mate offspring was stigmatized. In fact, the word “bastard,” which embodies this concept of the stigmatized individual, comes from the old French ba(s)t, translated as “baggage.” Though it is unclear why an illegitimate child is called “baggage,” various explanations sug- gest that this may represent the father’s short stay in town, or the mother’s “baggage” or burden. Anthropologists define illegitimacy as a child whose conception and birth do not conform to the institutional rules governing repro- duction in the community to which its parents belong.1 In most west- ern societies the basic conceptual distinction between legitimacy and illegitimacy is an outcome of the institution of marriage. Sociologists also understand the phenomenon of stigmatization of the bastard as demonstrating the need for society to control the purity of the group. The question of who is recognized from birth as legitimate has significant economic ramifications, for example, (in tribe or clan sit- uations), inheritance and food distribution. In other words, the idea of illegitimacy is bound up with concepts of property, inheritance, domicile, lineage, naming, marriage portion and dowries.2 This is especially relevant in patriarchal societies (cf. the Jewish tradition). In addition, when society or religion place strong emphasis on the importance of family structure, any deviant activity threatening this unit is discouraged. -
A PRIMER on JEWISH DIVORCE a Guide for the Jewish Communal Professional
A PRIMER ON JEWISH DIVORCE A Guide for the Jewish Communal Professional IRVING A. BREITOWITZ Associate Professor of Law at the University of Maryland, Rabbinics Professor in the College of Jewish Studies Cooperative Graduate Program with George Washington University, and Rabbi of the Woodside Synagogue, Silver Spring, Maryland This article presents some basic information about the halacha of the divorce process with which Jewish communal professionals should be familiar. It describes the Get, the problems of the mamzer and the agunah, and the bet din process. istorically, divorce within the tradition discussion, some of this information is quite Hally close-knit and cohesive Jewish important even to Jewish clients who may family, particularly one that adhered to not normally adhere to halacha. Because halacha (Jewish law), was rare. Although women are most often affected by many of the Torah itself recognizes the possibihty of these requirements, this article assumes a divorce, it was an option that was rarely female client. employed and indeed was societally discour aged. This is no longer the case. Although THE GET: WHAT IS IT? the divorce rate among the most traditional ist segment of Jewry, the Orthodox, is still To dissolve a marriage under Jewish law, a well below that of the general popidation, it husband must present to his wife a specially is on the rise. To some extent, this is a sad prepared document known as a Get. Get is reflection of the "throw away" mentality an Aramaic term meaning "document." that pervades and afflicts all of American Although the term "Get" can be, and occa society—if it doesn't "pay" to fix a phone, sionally is, employed in reference to any le it doesn't pay to "fix" a marriage. -
JEWISH OBSERVER {ISSN) Ool!J-6Gl5 LS Pllbusih:O MO"Itllly J.:XCF.L't J111.Y & Allg!IST by !"!IE AGUOATH IS RAEL of AMERICA 4\! L~ROAOWAY, NEW YORK, NY !OOOJ
• The ribbon, It's America's symbol for an urgent cause. first, there were pink ond purple ribbons to support medical research. Then, as our brave troops departed for distant shores, the yellow ribbons, and the red, white and blue, appeared everywhere. To that, we add the green Cucumber ribbon to support our kin.111 troops fighting for Ooroh's vital cause - saving Jewish neshamos. So display your green ribbon with pride. It's another important way to show you care. 1. • To get your free Cucumber ribbon dial extension 6038. f you were one of the 100.000+ participants at the Eleventh Siyum HaShas of Oaf Yomi here is your chance to relive that unforgettable expe Irience through a collection of CD ROMs. capturing all of the inspiring moments of the Siyum. f you were not fortunate to attend. you can now feel that awesome expe rience by seeing and hearing the inspiring words of our gedolim. and Icapture the excitement that so many witnessed and enjoyed. This commemorative five CD ROM set encased in an attractive customized binder. has been produced by popular request and is available for $39. 99 per set (plus $5.00 per set postage and handling.) Order Now! You'll treasure this historic event for years to come. An excellent gift item - order extra sets for friends and family! To: OAF YDMI COMMISSION • AGUDATH ISRAEL OF AMERICA • 42 Broadway. New York. NY 10004 Please send me set(s) of the Eleventh Siyum HaShas of Dal Yomi Commemorative CD ROM set. Iam enclosing a contribution of $39.99 for each set ordered • (plus $5.00 per set for postage and handling [USA addresses only]). -
The Challenge of Halakhic Innovation
The Challenge of Halakhic Innovation Benjamin Lau Bio: Rabbi Dr. Benjamin Lau is director of the Center for Judaism and Society and the founder of the Institute for Social Justice, both at Beit Morasha of Jerusalem. He is Rabbi of the Ramban synagogue in Jerusalem, and author of a multi-volume Hebrew series, Hakhimim, which was recently published in English as The Sages. Abstract: This article defines a vision of halakhah and the rabbinate that identifies with modern life and works to advance religious life within Israel and Western societies. It argues for a halakhah and a rabbinate that is sensitive to Kelal Yisrael, Zionism and Israeli democracy, the interests of women, the handicapped and that can speak to all Jews. It wishes to return Torah its original domain—every aspect of human life. A Forum of Modern Orthodox Discourse Orthodox Modern of Forum A The author rejects the superiority of halakhic stringency and advocates M e o r o t the use of hiddush to confront the realities of modern life, seeing the former as traditional halakhic methodology. Meorot 8 Tishrei 5771 © 2010 A Publication of Yeshivat Chovevei Torah Rabbinical School The Challenge of Halakhic Innovation* Benjamin Lau “Torah Blends Well With the Land”: Modernity as a Value in the World of Torah This article1 is written following an extended broken out among various streams of Religious series of attacks against the segment of the Zionism, and most recently the modern stream religious community and its rabbinic leadership has been classified as ―neo-reformers.‖ Not that identifies with modernity and works to content with that terminology, the (right wing) advance halakhic life within the Israeli and advocates have sought to follow in the path of Western context. -
Prenatal Screening in Jewish Law
Journal ofmedical ethics, 1990, 16, 75-80 J Med Ethics: first published as 10.1136/jme.16.2.75 on 1 June 1990. Downloaded from Prenatal screening in Jewish law Jeremy Brown University College Hospital Medical School, London Author's abstract it is easily alleviated and future difficulties are prevented. Finally, diagnosis of a fetal abnormality Although prenatal screening is routinely undertaken as may allow the pregnancy to be terminated under the partofa woman's antenatalcare, the ethics surroundingit 1967 Abortion Act. In a recent survey of the British are complex. In thispaper, the authorexamines thejewish public, 67 per cent of those questioned were in favour position on the permissibility ofseveral tests, including ofallowing a termination at more than twenty weeks of thosefor Down's syndrome and Tay-Sachs disease, the pregnancy ifthe physical health ofthe child was shown latter being especially common in theJewish community. to be in danger (1); in 1986 approximately 2000 Clearly, the status ofthe tests depends on whether terminations were carried out because of a known or termination ofaffectedpregnancies is allowed, and suspected fetal abnormality (2). contemporary rabbinical authorities are themselves in Terminations because of fetal abnormality are dispute as to the permissibility ofterminating affected widely accepted in society but what could be their pregnancies. The nature ofthese arguments is examined moral justification? A full analysis of the status of thecopyright. and the author concludes that there are grounds on which fetus is beyond our present scope, but clearly any legal thefull range ofprenatal screening is permitted inJewish system that permits abortion must consider the fetus to law. -
Assisted Reproduction in Jewish Law Daniel B
Fordham Urban Law Journal Volume 30 | Number 1 Article 5 2002 Assisted Reproduction in Jewish Law Daniel B. Sinclair Tel Aviv College of Management Academic Studies, Law School Follow this and additional works at: https://ir.lawnet.fordham.edu/ulj Part of the Religion Law Commons Recommended Citation Daniel B. Sinclair, Assisted Reproduction in Jewish Law, 30 Fordham Urb. L.J. 71 (2002). Available at: https://ir.lawnet.fordham.edu/ulj/vol30/iss1/5 This Article is brought to you for free and open access by FLASH: The orF dham Law Archive of Scholarship and History. It has been accepted for inclusion in Fordham Urban Law Journal by an authorized editor of FLASH: The orF dham Law Archive of Scholarship and History. For more information, please contact [email protected]. Assisted Reproduction in Jewish Law Cover Page Footnote Professor of Jewish and Comparative Biomedical Law, Tel Aviv College of Management Academic Studies, Law School. LL.B. (Hons.); LL.M.; LL.D. Ordained Rabbi and formerly Rabbi of the Edinburgh Hebrew Congregation and Dean of Jews College (London). This article is available in Fordham Urban Law Journal: https://ir.lawnet.fordham.edu/ulj/vol30/iss1/5 ASSISTED REPRODUCTION IN JEWISH LAW Daniel B. Sinclair* I. ARTIFICIAL INSEMINATION USING THE HUSBAND'S SPERM ("AIH"): JEWISH AND CATHOLIC POSITIONS This Section is devoted to a survey of Jewish law, or halakhah, in relation to AIH, and a comparative discussion of Jewish and Cath- olic approaches to reproductive technology in general. AIH ac- counts for a small proportion of artificial insemination cases, and is recommended in situations where the husband suffers from ana- tomical defects of his sexual organ or from severe psychological impotence.