Journal articles: 'Medicine (Jewish law)'

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Reisner, Avram Israel, and Fred Rosner. "Medicine and Jewish Law I." Journal of Law and Religion 17, no. 1/2 (2002): 189. http://dx.doi.org/10.2307/1051415.

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Meyers, Nechemia. "Israel: Medicine confronts Jewish law." Nature 318, no. 6042 (November 1985): 97. http://dx.doi.org/10.1038/318097a0.

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Rosner, Fred. "Pregnancy Reduction in Jewish Law." Journal of Clinical Ethics 1, no. 3 (September 1, 1990): 181–86. http://dx.doi.org/10.1086/jce199001303.

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Nawacka, Agata. "Between Freedom and Duty: How Jewish Law of Obligations Merged Both." Vesnik pravne istorije 2, no. 2 (December 31, 2021): 107–20. http://dx.doi.org/10.51204/hlh_21205a.

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In traditional Judaism, duties precede rights. This way of thinking about the law is deeply rooted in Judaism, both legally and religiously. Its origins can be traced back to the Sinaitic Covenant and the rise of debt-based Jewish identity. Jewish law of obligations is not contract, but obligation driven and derived from a unique understanding of freedom innately bound to its divine origin. The theological origin of Jewish law influenced a specific understanding of freedom in Judaism. It was considered to be given by God and, thus, inalienable. In Judaism, vowing was burdened with the risk of committing a sin. Because Jewish law of obligations can be traced back to halakhic norms governing taking and releasing from oaths and vows, contracting away one’s future choices by promising was thought to threaten personal freedom. Rabbinic disdain towards granting every agreement with legal protection resulted as well from fear of the debtor’s falling into servitude. Nonetheless, legally binding obligations were made possible by extending the meaning of monetary debt on other kinds of legal agreements in the process of creative rabbinic interpretation. The moment of becoming bound by a contract was also delayed as much as possible to avoid limiting one’s future freedom. The Talmudists must have changed their interpretation of some halakhic norms to make them applicable to the lives and commerce in greatly varied legal systems of countries in which Jews lived.

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Yakobson. "Jewish Nation-State, Not This Law." Israel Studies 25, no. 3 (2020): 167. http://dx.doi.org/10.2979/israelstudies.25.3.15.

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yoskowitz, jeffrey. "American Processed Kosher." Gastronomica 12, no. 2 (2012): 72–76. http://dx.doi.org/10.1525/gfc.2012.12.2.72.

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As America's food system became increasingly industrialized in the twentieth century, it became increasingly difficult for the Jewish community to regulate the foods it ate to comply with kosher law. As American Jews strayed from religious lives, major Orthodox Jewish organizations sought to win back adherents by adapting the ancient ritual of Jewish dietary law to the most complex, modern processing techniques. The result was an elaborate third-party certification system, the first of its kind, which is now the backbone of a billion-dollar industry that thrives today. Within a short span of time, major food corporations were printing kosher certification labels on their packages. Today, two-fifths of food sold in the supermarket come kosher certified. How Jews eat—purchasing packaged products with kosher seals of approval—has fundamentally transformed from the immigrant days on the Lower East Side and the shtetls of Eastern Europe. Consequently, kosher food has become overly reliant on large-scale food production. Small efforts to further adapt the kosher industry to small-scale production and fair-labor rights are underway, though a long way off.

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Eidelman, Arthur I., and Mordechai Halperin. "The preimplantation embryo and Jewish law." Nature Medicine 15, no. 3 (March 2009): 238. http://dx.doi.org/10.1038/nm0309-238b.

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Musiker, Reuben. "Some highlights of Jewish Africana." African Research & Documentation 104 (2007): 49–59. http://dx.doi.org/10.1017/s0305862x00023128.

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AbstractAlthough the Jewish Community in South Africa has always been a small but nevertheless significant minority, it has featured prominently in the country's history. This paper sets out to highlight some of the most important events and developments in the community's local history, culturally, historically and politically. The various events and perspectives are mirrored through the vital documentation of the time, including the following premier examples: the struggle to obtain recognition for Yiddish as a language, the fight against anti-Semitism in the 1930s (the Grey Shirt movement and apartheid in more recent times), hurdles in regard to the immigration of Jews from Europe (especially refugees), the contribution of Jews to the development of the South African economy, commerce, law, literature and medicine.

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Musiker, Reuben. "Some highlights of Jewish Africana." African Research & Documentation 104 (2007): 49–59. http://dx.doi.org/10.1017/s0305862x00023128.

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AbstractAlthough the Jewish Community in South Africa has always been a small but nevertheless significant minority, it has featured prominently in the country's history. This paper sets out to highlight some of the most important events and developments in the community's local history, culturally, historically and politically. The various events and perspectives are mirrored through the vital documentation of the time, including the following premier examples: the struggle to obtain recognition for Yiddish as a language, the fight against anti-Semitism in the 1930s (the Grey Shirt movement and apartheid in more recent times), hurdles in regard to the immigration of Jews from Europe (especially refugees), the contribution of Jews to the development of the South African economy, commerce, law, literature and medicine.

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Barrows, Jeffrey. "Jewish Law and End-of-Life Decisions." Southern Medical Journal 102, no. 3 (March 2009): 230. http://dx.doi.org/10.1097/smj.0b013e3181953635.

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Graj, T. "Jewish law permits treatment on the sabbath." BMJ 307, no. 6908 (October 2, 1993): 872. http://dx.doi.org/10.1136/bmj.307.6908.872.

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HUL, Olha. "A COMPLAINT MADE BY THE LVIV JEWISH COMMUNITY AGAINST JUDGE JAN ZAIDLICH (1571)." From the history of Western Ukraine 18 (2022): 95–109. http://dx.doi.org/10.33402/zuz.2022-18-95-109.

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The struggle of the Jewish community of Lviv for the expansion of its rights in the field of judicial autonomy in the second half of the 16th century is traced. It is noted that according to the statute of Boleslaw the Pious (1264), which was based on the activities of Jewish communities in the Crown of the Kingdom of Poland, Jews could not submit to the authorities of Magdeburg law, but recognize the supremacy of Zemstvo law. It has been established that the privilege of King Casimir the Great in 1367 to confirm and extend the effect of the statute to the territory of Lesser Poland and the south-eastern territories of the kingdom was of decisive importance for the development of the judicial autonomy of the Jewish community of Lviv, because since then the Jews of Lviv could be subject not to the local wójt, but to the royal court. It is noted that in practice, the Jewish judiciary belonged to the competence of the voivode, who represented the interests of the monarch on the ground. It was emphasized that due to the large volume of work, the voivode was physically unable to deal with these cases, therefore, an additional position was created - a Jewish judge. It is indicated that this official usually belonged to the middle-affluent nobility, often performed other Zemstvo functions at the same time, and considered the position of judge as an opportunity for additional income. It is noted that the published document reproduces the protest of the Jews against their judge Jan Seidlich, who was not only a rich merchant from Lviv, but also a royal servitor (servant) and nobleman. It has been investigated that he came to the forefront of Lviv's historical events in the early 1570s and was the main leader of the public protest of Lviv residents against the city council in 1576–1577, for which in 1578 he was deprived of city rights, that is, effectively removed from city society. It was concluded that Jan Zaidlich, being in close relations with the nobility of the Russian voivodeship and the then voivode Mykolai Sinyavskyi, was appointed to this position due to his knowledge of the legal aspects of city and Zemstvo rights, but he failed to establish relations with representatives of the Jewish community, who depended on their court proceedings were handled by persons sympathetic to them. Keywords: Jewish community, Jewish jurisdiction, palatine, Jewish judge, burghers, city council, Jan Zaidlich

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Reches, Danni. "From Ben-Gurion to Venezuelan Converts." Revista da Faculdade de Direito da Universidade Federal de Uberlândia 49, no. 1 (September 7, 2021): 82–108. http://dx.doi.org/10.14393/rfadir-v49n1a2021-59063.

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This study analyzes the development of the unique Law of Return (LOR) of the State of Israel. The LOR is aimed at enabling the immigration of all Jews to Israel and can be viewed as an expression of Israel’s ethno-religious self-definition. The analysis includes amendments made to the LOR since its implementation in 1950 to today, and how different groups of Jewish immigrants have been affected by the law. Moreover, this paper introduces a case study that so far has not received the scholarly attention it deserves; the exodus from Venezuela and the particular case of nine Venezuelan converts to Judaism in accordance with the Conservative branch of the religion. The research uncovers that the LOR contains a core contradiction. While it should be assumed that everyone is treated equally before the law, discrepancies in the treatment of different individuals and groups of people with regard to the LOR continue taking place. The differences in treatment are due to the fact that terms such as ‘Jew’ and ‘Jewish convert’ are subjective in accordance withWeber’s theory on ethnicity and the terms have been given different meanings by Jewish religious law, the Supreme Court, and the legislative power. While recognizing that the definition of these terms form the identity of the State of Israel, which is heavily contested between Orthodox religious and secular forces since its establishment as a Jewish State – this study offers suggestions for approaches to dealing with the randomness of the LOR. These consist of two main points: clarifying who should be responsible for verifying the question of who is a Jew, and listing a set of criteria that a person should meet in order to be eligible for the LOR.

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Rosner, Fred. "The Terri Schiavo Case in Jewish Law." Cancer Investigation 23, no. 7 (January 2005): 652. http://dx.doi.org/10.1080/07357900500318154.

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Rosner, Fred, and Neil Abramson. "Fluids and Nutrition: Perspectives from Jewish Law (Halachah)." Southern Medical Journal 102, no. 3 (March 2009): 248–50. http://dx.doi.org/10.1097/smj.0b013e318197f536.

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Hirsh, Anthony V. "Infertility in Jewish couples, biblical and rabbinic law." Human Fertility 1, no. 1 (January 1998): 14–19. http://dx.doi.org/10.1080/1464727982000198041.

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Grazi, Richard V., Joel B. Wolowelsky, and Raphael Jewelewicz. "Assisted Reproduction in Contemporary Jewish Law and Ethics." Gynecologic and Obstetric Investigation 37, no. 4 (1994): 217–25. http://dx.doi.org/10.1159/000292563.

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Ponomareva, D. V. "Legal Aspects of Using the Results of Genetic Testing to Prove Ethnicity in the Law Enforcement Practice of the State of Israel." Courier of Kutafin Moscow State Law University (MSAL)), no. 9 (December 17, 2022): 131–41. http://dx.doi.org/10.17803/2311-5998.2022.97.9.131-141.

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This article discusses the legal aspects of applying the results of genetic testing for the purposes of determining ethnicity. Remarkable in this context is the experience of the State of Israel, where the results of genetic testing are legally used to identify potential immigrants as persons with or without Jewish origin. Apparently, this direction of development of legal regulation contributes to a rethinking of the provision of national legislation regarding the definition of Jewish origin, which was not previously tied to the results of DNA testing. The article analyzes the legal context for identifying potential immigrants as Jews, as well as the right to immigrate in the State of Israel and provides an overview of relevant legal practice. In conclusion, the author examines the key aspects of the influence of law enforcement practice in the field of the use of genetic information on the development of national legislation in this area.

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Schenker, Joseph G. "Assisted reproductive technology: perspectives in Halakha (Jewish religious law)." Reproductive BioMedicine Online 17 (January 2008): 17–24. http://dx.doi.org/10.1016/s1472-6483(10)60326-4.

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20

Friedmann, Luciana. "Refuge and integration from the perspective of the Torah. Considerations from an ancient perspective on the modern phenomenon of immigration." Studia Universitatis Babeș-Bolyai Ephemerides 66, no. 2 (December 30, 2021): 49–61. http://dx.doi.org/10.24193/subbeph.2021.2.03.

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"Over the millennia, people have been forced, countless times, to leave their homeland and settle in other lands. As in the 21st century, the possible reasons were the same - the economic, political situation, discrimination, the difficulty of integrating or, simply, the fact that leaving was the only way out. The Jewish diaspora has known many stages, some recorded in the Bible - Torah - Old Testament. Others, such as the expulsion of the Jews from the Iberian Peninsula, led to the peregrinations of the Jews in various corners of the world. The present work aimed to put into the perspective of ancient Jewish religious writings the way in which the idea of refuge is treated today. The migration phenomenon is considered by some to be characteristic of the modern era, being regulated by national and international legislation. The way in which Judaism treated this subject - cities of refuge, moral obligation towards the one who asks for help, “Dina de malkuta dina” - the law according to which the law of the residence prevails over the religious law - represents an interesting model to follow, but also similar in certain aspects, with the current legislation. The present work aimed to highlight some good practices, less known, which facilitated the integration in various societies in certain situations. I researched the way in which the treatment of refugees changed over time, considering, however, that Judaism continued to be faithful, until today, to some religious principles that, in fact, regulate basic interpersonal relations. Keywords: Refugees, Torah, faith, Galut, exile, captivity, migration, Temple, Pikuah Nefesh, cities of refuge, Shabbat, wandering, Law of Return, allogene, “Dina de Malkuta dina”, Jerusalem."

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Weitzman, G. R., and H. J. Lieman. "Is testicular sperm extraction permitted by jewish law (halachah)?" Fertility and Sterility 88 (September 2007): S393. http://dx.doi.org/10.1016/j.fertnstert.2007.07.506.

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Karch, Brendan. "A Jewish “Nature Preserve”: League of Nations Minority Protections in Nazi Upper Silesia, 1933–1937." Central European History 46, no. 1 (March 2013): 124–60. http://dx.doi.org/10.1017/s0008938913000058.

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In October 1936, Herbert Levy, a thirty-year-old German Jew living in Breslau, the capital of Silesia, moved to the eastern stretches of the region in order to become a doctor. Against all odds and repressive trends in Nazi Germany at the time, Levy applied for a spot to study medicine in Hindenburg, a mining town near the Polish-German border. While his application was predictably rejected based on his Jewish identity, Levy's response was less predictable, at least to an outsider. He appealed his case, arguing that he had the law on his side. Levy was right. Although more than three years of Nazi decrees and persecution had driven many Jewish doctors out of the practice and made the study of medicine all but impossible, Levy enjoyed the protections ofinternationallaw.

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23

Bos, Gerrit. "Maimonides on the Preservation of Health." Journal of the Royal Asiatic Society 4, no. 2 (July 1994): 213–35. http://dx.doi.org/10.1017/s1356186300005459.

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It is well-known that Maimonides (1135–1204), one of the greatest philosophers and experts in Jewish law (Halakhah), was an eminent physician as well. He probably studied medicine during his sojourn in Fez (Morocco) between 1158 and 1165, after he and his family had fled from his native city Cordoba, because of the persecutions by the fanatical Muslim regime of the Almohades.

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Ruff, Tibor. "The Problem of Monogamy vs. Polygamy and Its Regulation in the Mosaic Law as well as in Later Jewish and Christian Commentaries." DÍKÉ 6, no. 2 (June 17, 2023): 155–62. http://dx.doi.org/10.15170/dike.2022.06.02.11.

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The essential difference between the Jewish and the Christian traditions is, that the Mosaic Law, the Torah has been regarded in Judaism as a legal and state-creating, constituent factor, i.e. as a source of law; whereas in the Christian tradition, in accordance with the strict hermeneutic specified in the epistles of the Apostle Paul, it is not binding on non-Jewish believers and is only of a teaching nature. All the other books of the Old Testament are understood by both traditions as commentaries of divine origin and authority for the correct interpretation of the Torah, while the rest of the Jewish commentary literature on the whole Old Testament from antiquity to the present is known collectively as rabbinic literature. A – Christian – commentary of the Torah is also the New Testament itself, which also has divine authority in the Christian tradition. Through the Pauline hermeneutic, the Mosaic Law could only have influenced indirectly the development of medieval European ecclesiastical and secular legal systems as wisdom literature and exemplary texts reinterpreted by the New Testament, and not as a direct source of law. This paper examines the question of monogamy and polygamy in Mosaic Law and its commentaries. The Torah suggests monogamy as an ideal state, while at the same time allowing polygamy both ethically and legally. Nowhere does the New Testament explicitly prohibit polygamy except in the case of presbyters. Therefore, there was already a debate on the issue even in antiquity, in the vast textual ocean of rabbinic tradition, but the clearly lenient Torah rules made the obligatory abolition of polygamy out of the question.

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Pasichnyk, I. O., and A. S. Tahiiev. "CORRELATION BETWEEN THE LEGAL SYSTEM OF MODERN ISRAEL AND JEWISH LAW." Juridical scientific and electronic journal, no. 3 (2023): 57–59. http://dx.doi.org/10.32782/2524-0374/2023-3/11.

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ENGLARD, IZHAK. "THE EXAMPLE OF MEDICINE IN LAW AND EQUITY—ON A METHODOLOGICAL ANALOGY IN CLASSICAL AND JEWISH THOUGHT." Oxford Journal of Legal Studies 5, no. 2 (1985): 238–47. http://dx.doi.org/10.1093/ojls/5.2.238.

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Greenberger, Chaya, and Pnina Mor. "Underpinnings of the Halachic Approach to BRCA Screening and Intervention: Facilitating Provider Counseling for Observant Jewish Populations." Rambam Maimonides Medical Journal 15, no. 2 (April 28, 2024): e0008. http://dx.doi.org/10.5041/rmmj.10522.

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Background: Halacha is the corpus of Jewish law which serves as a life blueprint for observant Jewish individuals. Health professionals counseling halachically observant populations at risk for breast cancer gene (BRCA) mutations should be well informed of the halachic approach to screening for BRCA mutations and subsequent interventions. Aim: To address the intersection of halacha with ethical norms and current medical evidence-based data as they relate to potential and identified BRCA mutation carriers at their various stages of decision-making. Results: Halacha, ethics, and medicine have much in common, but there are specific principles which guide halacha; decision-making in light of halacha is complex and varies with respect to the multi-faceted aspects of screening and intervention. Halacha encourages the exercise of autonomy regarding situations in which beneficence is not clear-cut and dependent on subjective perceptions. Conclusions: Health professionals knowledgeable of halacha are better equipped to counsel the observant Jewish population at risk of BRCA mutations or identified as mutation carriers, enabling them to present targeted questions to halachic authorities and thus achieve optimal decision-making.

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Fruchter, Joshua. "Doctors On Trial: A Comparison of American and Jewish Legal Approaches to Medical Malpractice." American Journal of Law & Medicine 19, no. 4 (1993): 453–95. http://dx.doi.org/10.1017/s0098858800010133.

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The recent and continual call for tort reform has many scholars proposing alternatives to current U.S. medical malpractice law. Most commentators limit their discussions to variations of the two Anglo Saxon theories of liability — negligence and strict liability. Little has been written examining the legal treatment of medical malpractice in other cultures. This article compares and contrasts Jewish and American medical malpractice law, examining both the contemporary and ancient sources of the law.

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Panin, Maksym. "The Kyiv-Pechersk Patericon in the Context of Judaica: Its Potential as a Source and Some Historiographical Observations." Journal of V. N. Karazin Kharkiv National University. Series: History, no. 59 (June 29, 2021): 106–20. http://dx.doi.org/10.26565/2220-7929-2021-59-06.

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The author considers the Kyiv-Pechersk Patericon as a source for the reconstruction of the image of the Jews in the milieu of the Orthodox men of letters. The study discusses Christian-Jewish relations in Kyivan Rus’ in the 11th to 13th centuries, provides an overview of the recent literature on the subject, and identifies problem areas in historiography. In connection with the latter, two potential directions for the exploration of the subject are singled out. First, the author proposes to study the Patericon in the context of the history of ideas and perceptions, which will allow us to immerse ourselves in the system of views and attitudes of East Slavic men of letters. Second, a broadening of the source base is needed. Among the texts of the Patericon, the historiographical tradition has mainly focused on “The Tale of Eustratius Postnik,” the most prominent in its anti-Jewish stance. The paper draws attention to three other narratives in the Patericon, which also to some extent reflect the Judeophobic views of the Orthodox clergy. Among them are “The Tale of Lavrenti the Hermit,” “The Tale of Nicetas the Hermit” and “The Tale of Sviatosha.” The author stresses the unique nature of the references to the Jews in the latter two sources. Thus, the existing materials indicate that the subject of the Jews was brought up, as a rule, with a polemic or didactic purpose. The paper shows the affinity of certain anti-Jewish invectives and topoi with the traditions of the New Testament and the Holy Fathers, which significantly influenced the worldview of the men of letters in Kyivan Rus’. The author suggests that this evidence should be considered and analyzed in conjunction with other landmarks of Kyivan-Rus’ Orthodox literature, in particular Hilarion’s Sermon on Law and Grace and the Tale of Bygone Years.

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Galchinsky, Michael. "The Jewish Settlements in the West Bank: International Law and Israeli Jurisprudence." Israel Studies 9, no. 3 (October 2004): 115–36. http://dx.doi.org/10.2979/isr.2004.9.3.115.

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Galchinsky, Michael. "The Jewish Settlements in the West Bank: International Law and Israeli Jurisprudence." Israel Studies 9, no. 3 (2004): 115–36. http://dx.doi.org/10.1353/is.2005.0003.

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Finta, Szilvia. "A „törvények uralma” a zsidó vallásjogban." DÍKÉ 6, no. 1 (December 28, 2022): 212–40. http://dx.doi.org/10.15170/dike.2022.06.01.15.

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In this paper, the issue of the “rule of law” is discussed within Jewish religious law (halakhah). My question is the following: how long can we talk about the rule of the Law of the Eternal – the Mosaic Law – and from when can we talk about the rule of human interpretations of the law, human conclusions and provisions drawn from it? The question is also particularly interesting because the mere reading of the Mosaic Law itself requires an interpretative approach due to the specific characteristics of the Hebrew language and the Hebrew text of the scrolls of the Torah. In order to discuss the trial issue, in my study I will examine the main features of the Written Torah, the necessity of its explaining, the creation of the Oral Torah, its categories, the most important authors, and their most basic works (Mishanh, Talmud etc.). I discuss the personalities of the legislators, – e.g., priest, judge, scribe, rabbi etc. – the nature of their authority, the most important legislative “organisations” (The Men of the Great Assembly, the Great Sanhedrin, smaller courts). The closer in time a Scripture-interpreter, decision-making generation is to the revelation at Mount Sinai, they are considered the more authoritative and unquestionable, and after the destruction of the Temple, decrees of smaller and smaller scope can be issued. At the same time, it seems that to keep the Jewish community united and to survive, the rabbis began to strictly regulate the life of the Jewish people with their decrees in ancient times already. However, in the course of history it has occurred – and is still a problem in some denominations nowadays – that human interpretations, opinions and decisions have overwritten even the original source, the Written Torah. This attitude is objected by several people, so in the course of history, trends that do not accept the Oral Torah were also created (e.g., Karaites), and mainly in the modern age, Judaism has fragmented into trends along the lines of questioning the authority of the Oral Torah. Actually, the different denominations give different answers to the question of how long the rule of the Eternal’s Law lasts, and from when we can talk about the rule of human opinions and decisions, so examining the attitude and halakhah of the different trends, the debates between these denominations can help us think more deeply about the issue.

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Dadashev, M. B. "Divorce Proceedings in Muslim Family Law of the Early Middle Ages: Theoretical, Historical and Legal Aspects." Juridical science and practice 19, no. 2 (October 23, 2023): 29–38. http://dx.doi.org/10.25205/2542-0410-2023-19-2-29-38.

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This article will consider the procedure for giving a divorce in Muslim family law, the types of divorces, the author’s classification of divorces by type and category. A comparative legal analysis of divorce in Muslim family law and family law of other legal systems is given, such as pre-Islamic family law of the Arab tribes of the Arabian Peninsula, Jewish family law, canon law. The problem of husbands’ freedom of divorce in Muslim family law of the early Middle Ages will also be considered. The article will also pay attention to approaches to the procedure for determining the place of residence of children after a divorce and material and financial guarantees for women in the divorce process. In addition, the article shows the divorce prevention mechanism, which is expressed in the presence of an arbitration court.

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Grazi, Richard V., and Joel B. Wolowelsky. "Preimplantation sex selection and genetic screening in contemporary jewish law and ethics." Journal of Assisted Reproduction and Genetics 9, no. 4 (August 1992): 318–22. http://dx.doi.org/10.1007/bf01203953.

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SHERER, MOSHE. "Peer Group Norms among Jewish and Arab Juveniles in Israel." Criminal Justice and Behavior 18, no. 3 (September 1991): 267–86. http://dx.doi.org/10.1177/0093854891018003002.

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Peer group norms of Jewish and Arab street-corner youth groups in Israel were studied using a peer norm indicator that measures two clusters of norms: three positive (motivation, respect for authority, helping others) and three negative (aggression, manipulation, criminality; Grissom, 1977). The norms of these groups were compared with those of two control groups (one Jewish and the other Arab) consisting of junior and senior high school students. The results indicated higher negative norms among the Arab street-corner youngsters than among their Jewish counterparts. The findings may provide an explanation for the occurrence of high levels of crime among Arab youth. An alternative explanation is discussed as well, taking into consideration possible discrimination against Arab youth by the criminal justice system in Israel.

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Shalit, P. "Jewish law and the obligation of the physician to heal patients with AIDS." JAMA: The Journal of the American Medical Association 261, no. 15 (April 21, 1989): 2199b—2199. http://dx.doi.org/10.1001/jama.261.15.2199b.

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Lenarczyk, Szymon, and Zofia Kowarska. "Archaeological Research at the Jewish Cemetery on Okopowa Street in Warsaw." Fasciculi Archaeologiae Historicae 36 (December 6, 2023): 179–92. http://dx.doi.org/10.23858/fah36.2023.013.

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The paper presents preliminary results of the archaeological research conducted in quarter 1 at the Jewish Cemetery at 49/51 Okopowa Street in Wola in Warsaw in the years 2020-2021, which was carried out in accordance with the guidelines of the Rabbinical Commission for Jewish Cemeteries in Poland, as well as respect for tradition and halakhic law. The results of archaeological work contribute to a better understanding of the history of the entire Warsaw necropolis from the time of its foundation, with a particular emphasis on the late 19th and early 20th century, to the times of the battles fought at the necropolis during World War II.

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Laia, Harman Ziduhu, Jimmy Sutrisno, and Daniel Ari Wibowo. "The Old Testament Dietary Laws Was Abolished According To Mark 7:19b?" Journal Kerugma 5, no. 2 (October 30, 2022): 109–22. http://dx.doi.org/10.33856/kerugma.v5i2.256.

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Various essential discussions have been raised against Mark's parenthetical commentary in 7:19b, one of which is the discussion of eating from that statement. On the one hand, some take the text as a clear teaching of the Bible about the abolition of the food law in the Torah, as a result of which the law no longer binds both Jewish believers and Gentile believers. On the other hand, some consider it meaningless as the abolition of the food law in the Torah. Within this group, various meanings have been proposed. Historically, lexically, grammatically, and contextually it shows that Mark 7:19b is not a teaching of the abolition of the food law in the Torah, but a "guarantee" for the Gentile believers in Rome as Mark's gospel audience that there will be no unclean food for them because of contamination. or consumed with dirty hands (not washed), but the food is kept clean, so it cannot defile those who eat it. Therefore, Mark 7:19b will be of no significance to the reader if it is understood as teaching the abolition of the food law because they do not have binding laws on unclean and kosher food and need to be abolished, it is only given to the Jews. Therefore, for them, the food is kept clean. Even if the abolition of the food law in the Torah is done, it has nothing to do with Gentile believers.

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Barrier, Jeremy Wade. "Regression in Galatians: Paul and the Gentile Response to Jewish Law by Neil Martin." Catholic Biblical Quarterly 84, no. 3 (July 2022): 503–4. http://dx.doi.org/10.1353/cbq.2022.0105.

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Lipson, Allen. "Halakha vs. Capitalism." CrossCurrents 73, no. 3 (September 2023): 293–303. http://dx.doi.org/10.1353/cro.2023.a915436.

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Abstract: Medieval Jewish economic law was in many ways fundamentally inhospitable to early capitalism. Practice ultimately changed, and law with it, but not without bitter dissent from some towering rabbinic authorities, or poskim . To be clear, these protagonists are by no stretch of the imagination leftist; their views on society and gender often run against the grain of progressive sensibilities, to put it mildly. But they do express with passion and clarity the stakes of capitalism's growth, and hold out the hope of another way. The goal here is not to restore the premodern ghetto, but to salvage a usable past from it for the daunting political road ahead.

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vered, ronit. "Prescribing Pork in Israel." Gastronomica 10, no. 3 (2010): 19–22. http://dx.doi.org/10.1525/gfc.2010.10.3.19.

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Both Judaism and Islam have prohibited eating pork and its products for thousands of years. Scholars have proposed several reasons for the ban to which both religions almost totally adhere. Pork, and the refusal to eat it, possesses powerful cultural baggage for Jews. Israel has legislated two related laws: the Pork Law in 1962, that bans the rearing and slaughter of pigs across the country, and the Meat Law of 1994, prohibiting all imports of nonkosher meats into Israel. While not abounding, Israeli pork-eaters certainly exist, and a small number of pig-breeding farms operate in the country, mostly in Christian villages. The influx of Russian immigrants in the 1990s helped boost sales of pork, but the force of the taboo remains so powerful that many secular Israelis still eschew pork dishes, while willing to eat less charged nonkosher items such as shellfish. A porchetta feast recently held in the Muslim-Jewish town of Jaffa, defied the religious and cultural taboo. It was a celebration of a book by Dr. Eli Landau, The White Book, which is the first Hebrew-language collection of pork recipes. Fearing repercussions, Israeli publishers unanimously refused to publish it and the book chain stores declined to display it. As a result, Landau published it himself.

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Alasttal, Abdelrahman, Abdul Maasba Magassing, Maskun Maskun, and Iin Karita Sakharina. "Palestine between Reasonableness of Zionist Claims and the Legitimacy of the British Mandate." International Journal of Law and Politics Studies 5, no. 6 (October 31, 2023): 01–09. http://dx.doi.org/10.32996/ijlps.2023.5.6.1.

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This study aims to study the legal nature of the British mandate over Palestine after World War I, in addition to studying the claims of the Zionist movement regarding its connection to the land of Palestine, thus determining the correct legal concept of the Question of Palestine in accordance with international law. The methodology of the study is the legal analytical and critical method and the Statute approach. In it, the author used Zionist, Jewish, Arab and foreign references. The results showed that the Zionist movement was established to unite the efforts of the Jews in Europe with the aim of establishing a national home for them in Palestine with the help of the colonial European countries under historical and religious arguments that completely contradict the facts and discoveries in Palestine. On the other hand, Britain's goal from the Balfour Declaration was to support the Zionist project in Palestine, thus helping to dismantle the Ottoman Empire and colonize the Arabian Peninsula with the participation of France. In addition, the British Mandate Deed for Palestine was only ratified by the Principal Allied Powers in World War I. Therefore, it did not reflect a real international will and thus was a violation of the provisions of international law.

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YASAR, AYSUN. "The Development of the School Trial Islamic Religious Instruction at Bavarian Public Schools." Ta'dib: Jurnal Pendidikan Islam 23, no. 1 (June 14, 2018): 23–33. http://dx.doi.org/10.19109/td.v23i1.1655.

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This paper analyses the formation and development of the school trial Islamic religious instruction at public schools in Bavaria. The Bavarian trial was a pioneer project and was described as the nearest to the guidelines of the German Basic Law 7,3 compared to others. Meanwhile the Bavarian Islamic religious instruction has been tried for nearly 15 years. It has been evaluated positively for years, nevertheless its status of a school trial is ongoing. The school trial Islamic religious instruction in Bavaria fell far short of the expectations. It has neither been introduced nationwide in Bavaria nor received the status of a regular religious instruction according to the Basic Law 7,3 analog to the Jewish or Christian religious instruction. It seems that there’s no political will in Bavaria to accept the existing Islamic associations as a religious community according to the Basic Law 7,3. The unconstitutional status of the Islamic religious instruction will intensify the distrust of the Muslims into the Bavarian state.

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Mainz, Valerie. "The Sacrifice of Eleazar. Catholic History of Jewish Law at the time of the French Revolution." Interfaces 7, no. 1 (1995): 27–46. http://dx.doi.org/10.3406/inter.1995.995.

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Mészáros, István László. "A joguralom elvét megalapozó elemek a Vetus Testamentumban és a Novum Testamentumban." DÍKÉ 6, no. 1 (December 28, 2022): 182–200. http://dx.doi.org/10.15170/dike.2022.06.01.13.

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Our study undertakes to explore the Old and New Testament roots of the rule of law. It shows that the roots go back to the Mosaic laws and the organization of the ancient Jewish state based on them, an ancient state based primarily on laws. It points out that from the aspect of state and legal theory, the uniqueness of the Mosaic laws lay in the presentation of the supremacy and primacy of the law. This principle was reflected in the fact that no one, neither the king nor any leaders, could set themselves above the law. In addition, according to the specific laws concerning Israel’s kings, the exercise of royal power was even more confined within the framework of the law. We present that the principle of governance bound by law is part of the social teaching of both the Old and the New Testaments. All of this – in interaction with the related elements of ancient Greek-Roman political philosophy – played a prominent role in the fact that it was the Judeo-Christian culture where the idea of the rule of law spread and became the basic principle of the political and legal system of the states belonging to this circle.

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Herger, Csabáné. "Párhuzamok jogi kultúránk zsidó-keresztény és római jogi gyökerei között." DÍKÉ 6, no. 1 (December 28, 2022): 3–9. http://dx.doi.org/10.15170/dike.2022.06.01.01.

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On 3 June 2022, the Faculty of Law of the University of Pécs hosted an interdisciplinary conference, where linguists, ancient historians, Roman jurists, rabbinical jurists, canon lawyers, legal philosophers and legal historians discussed the question, the influence of the Old and New Testament legal orders on the European legal culture, and the extent to which there is a parallel between the biblical and Roman legal roots of our legal culture. This volume contains 15 papers whose authors have contributed to this multifaceted discussion of this vast subject in the framework of the research project ’The Legal Relevance of the Vetus et Novum Testamentum. Parallels between the Jewish-Christian and Roman Law Roots of our Legal Culture’ of the Dezső Márkus Research Group for Comparative Legal History. In this introductory paper, the research questions and methodology are presented by the project leader.

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Shapira, Amos. "Chapitre 8. Law and Bioethics in Israel: Between Liberal Ethical Values and Jewish Religious Norms." Journal International de Bioéthique 17, no. 1 (2006): 115. http://dx.doi.org/10.3917/jib.171.0115.

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Mahsun, Mahsun, Junaidi Abdillah, and Ahmad Munji. "THE RESPONSE OF PESANTREN COMMUNITY IN MAGELANG TO THE IMPLEMENTATION OF MEASLES RUBELLA IMMUNIZATION." Akademika : Jurnal Pemikiran Islam 26, no. 2 (December 14, 2021): 297. http://dx.doi.org/10.32332/akademika.v26i2.3627.

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This paper is aimed to determine the response of the pesantren community in Magelang-Indonesia to the Measles Rubella (MR) immunization law in 2017. Moreover, this paper was more focused on the investigation for the elements that is influencing the emergence of pro-contra attitudes among the pesantren community in Magelang-Indonesia toward the MR Rubella immunization law. The author used a sociology approach. Data obtained through observation, interview and literature study. The author used deductive-inductive methods and critical reflection to analyze the data. The article presents the conclusion of research that the pesantren community response in Magelang to inplementation of immunization and vaccination occurred pros and cons. Groups who reject immunization argue that immunization is against religious law. Meanwhile, the group receiving immunizations argues that immunization is important and emergencies in ensuring the health of children to avoid the disease that will result from not being immunized. So is the perspective of world religions. Essentially Islam, Protestant, Hindu and Jewish receive immunization as an effort to ensure the health of children. While Catholics and Buddhism tend to reject immunization

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Fiedorczyk, Piotr. "Declared Dead and Recognition of Death in the Judgments of Bialystok Municipal Court in the Years 1946–1950." Annales Universitatis Mariae Curie-Skłodowska, sectio G (Ius) 70, no. 3 (January 11, 2023): 149–59. http://dx.doi.org/10.17951/g.2023.70.3.149-159.

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Between 1946 and 1950, municipal courts in Poland declared dead or pronounced dead persons missing and died during World War II on a large scale. The basis for these rulings was primarily the 1945 Law on Persons Decree, created as a result of the great unification process of civil law in Poland. The decree was intended to regulate the civil and property status of the population in connection with wartime personal losses. In the Bialystok Municipal Court, such proceedings involved 2,278 people. Most of them were civilian victims of the war, which makes clear the nature of World War II. About half of the proceedings concerned the Jewish population, as more than 90% of Bialystok Jews were exterminated in the Holocaust. The preserved court case files are a very important historical source for the history of the war in Bialystok County. The article presents court proceedings in the case of Jozef Ostruszka, the last president of the Bialystok District Court before the war, being declared dead. He was deported by the Soviets to the Komi Republic and died of exhaustion there. The proceedings were held at the request of his wife, who survived the war. Jozef Ostruszka was one of more than a dozen Bialystok courts officers who lost their lives during the war. Their fate requires further research.

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Keshet, Yael, and Ariela Popper-Giveon. "Experiences of Jewish and Arab Healthcare Practitioners Treating Terrorists in Israel." Violence and Victims 35, no. 5 (October 1, 2020): 674–89. http://dx.doi.org/10.1891/vv-d-19-00098.

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The growing number of terror attacks worldwide draws attention to the difficulties that healthcare practitioners experience when they treat terrorists or suspected terrorists. Research literature on the challenges faced by healthcare practitioners treating terrorists in conflict areas is limited. In-depth interviews were conducted during 2016–2017 with 50 Jewish and Arab healthcare practitioners (managers, physicians, and nurses) employed in 11 public hospitals in Israel, who treat Palestinian terrorists and security prisoners, in the context of a prolonged and violent national conflict. Jewish practitioners find it emotionally difficult to treat terrorists and security prisoners. They face an ethical dilemma when called upon to save the lives of those who took life and find themselves identifying with the victims. Arab practitioners identify with both sides of the conflict. Three coping strategies were described: maintaining a humanistic standpoint; adherence to a standard of detached professionalism; and refusal to treat terrorists and security prisoners.

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Journal articles on the topic 'Medicine (Jewish law)'

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