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First Published in 1988. The Annual is published under the auspices of The Institute of Jewish Law, Boston University School of Law, in conjunction with the Oxford Centre for Postgraduate Hebrew Studies and the International Association of Jewish Lawyers and Jurists. This volume concludes the symposium on the philosophy of Jewish law which started in Volume 6. It concludes with a response by the late Julius Stone to most of the preceding articles. This edition looks at natural law and Judaism, Halakhah and the Covenant; Jewish attitudes towards the taking of human life; mortality; and a study of Solomon Freehof.
This is the first book to present a systematic and synthetic introduction to Jewish law.
Fourteen leading scholars explore the lives of seven of the most famous Jewish lawyers in the history of international law.
Proceedings of Jewish Law Association international colloquium held at Boston in 2004. The 15 papers range cover historical, comparative, philosophical and dogmatic aspects of the history of Jewish law. Topics include biblical law, divine justice (Warhaftig), denominational differences (Dorff), military ethics (Broyde), sexual offences (Burnside), Yael wife of Hever (Elgavish), Traditio Clavium and Roman law (Kleinman), Alfasi, Sugyan and Authority (Levy), Role of the judge (Rabinovich), Contract law including good faith (Resnicoff), Commercial contracts and cancellation of contracts (Rivlin), Ritual and culture (Rosenak), Rodef and self-defence in the Talmud (Shapira), Organ sales in Jewish and Israeli law (Wygoda), birth of Jesus - spiritus ex machina (Zaas).
The Freehof Institute of Progressive Halakhah is a creative research center devoted to studying and defining the progressive character of the halakhah in accordance with the principles and theology of Reform Judaism. It seeks to establish the ideological basis of Progressive halakhah, and its application to daily life. The Institute fosters serious studies, and helps scholars in various parts of the world to work together for a common cause. It provides an ongoing forum through symposia, and publications including the quarterly newsletter HalakhaH, published under the editorship of Walter Jacob, in the United States. The foremost halakhic scholars in the Reform, Liberal, and Progressive rabbinate along with some Conservative and Orthodox colleagues as well as university professors serve on our Academic Council. Book jacket.
Jewish law has a history stretching from the early period to the modern State of Israel, encompassing the Talmud, Geonic and later codifications, the Spanish Golden Age, medieval and modern response, the Holocaust and modern reforms. Fifteen distinct periods are separately studied in this volume, each one by a leading specialist, and the emphasis throughout is on the development of the institutions and sources of the law, providing teachers with the essential background material from which a variety of sources, from many different perspectives, may be taught. Most chapters are written to a common plan, with treatment of the political background of the period and the nature of Jewish judicial autonomy, the character (literary and legal) of the sources, the legal practice of the period, its principal authorities, and examples of characteristic features of the substantive law (especially in family law).
This book explores the emergence of the fundamental political concepts of medieval Jewish thought, arguing that alongside the well known theocratic elements of the Bible there exists a vital tradition that conceives of politics as a necessary and legitimate domain of worldly activity that preceded religious law in the ordering of society. Since the Enlightenment, the separation of religion and state has been a central theme in Western political history and thought, a separation that upholds the freedom of conscience of the individual. In medieval political thought, however, the doctrine of the separation of religion and state played a much different role. On the one hand, it served to maintain the integrity of religious law versus the monarch, whether canon law, Islamic law, or Jewish law. On the other hand, it upheld the autonomy of the monarch and the autonomy of human political agency against theocratic claims of divine sovereignty and clerical authority. Postulating the realm of secular politics leads the author to construct a theory of the precedence of politics over religious law in the organization of social life. He argues that the attempts of medieval philosophers to understand religion and the polity provide new perspectives on the viability of an accommodation between revelation and legislation, the holy and the profane, the divine and the temporal. The book shows that in spite of the long exile of the Jewish people, there is, unquestionably, a tradition of Jewish political discourse based on the canonical sources of Jewish law. In addition to providing a fresh analysis of Maimonides, it analyzes works of Nahmanides, Solomon ibn Adret, and Nissim Gerondi that are largely unknown to the English-speaking reader. Finally, it suggests that the historical corpus of Jewish political writing remains vital today, with much to contribute to the ongoing debates over church-state relations and theocratic societies.