Law and Religion in Israel

Englard, Izhak

doi:10.2307/840166

Cited by 31 publications

(6 citation statements)

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“…12 a committee that recommended the establishment of a conversion institute operated jointly by the three denominations. 13 These initiatives failed, and the Reform and Conservative movements resumed their efforts to attain their goals through adjudication.…”

Section: The Conversion Controversy: the Interplay Between The Legislmentioning

confidence: 99%

“…Tensions arose among those who advocated a strict separation between religion and state, those who believed that Orthodox Jewish law should be the guiding principle of the new state, and those who sought a middle ground [12,13,34,47]. As the Reform and Conservative movements did not gain a foothold in Israeli society in those early state-building years, the content of state-sanctioned Jewish laws was shaped exclusively by the Orthodox movement.…”

Section: Religion-state Relationships In Israelmentioning

confidence: 99%

“…Aliya (i.e., immigration) means the settling of a Jew in Israel… It would be illegal discrimination if one person were to be recognized as an ''oleh'' [new 13 The Committee (known as the Neeman Committee after the name of its chairperson) reached a compromise proposal to create an institution for the preparation of converts and to oversee the conversion process. According to the proposal, the conversion institute would be operated jointly by the three denominations, but only Orthodox Rabbis would conduct the conversion ceremony itself.…”

Section: ''Stop-over Conversions'': the Case Of Tushbeim/05mentioning

confidence: 99%

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Clashing Over Conversion: “Who is a Jew” and Media Representations of an Israeli Supreme Court Decision

Bogoch

Holzman‐Gazit

2010

Int J Semiot Law

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Religion-state issues are particularly contentious in the Israeli context and they are often resolved by litigation before the Supreme Court in its capacity as the High Court of Justice. A recent controversy that reached Israel's High Court of Justice in 2005 involved a petition to recognize the validity of non-Orthodox conversions to Judaism. This paper examines the role of the press in constructing the controversy and the image of the High Court of Justice by analyzing all the reports and editorials in both an elite and in a popular newspaper, published from a week before the decision was issued until to 1 month afterwards. It looks at the visual, inter-textual and linguistic features of the articles and analyzes the frames used in representing the Court, the petitioners, and the controversy. We found that two distinct frames were used by the papers to convey the essence of the controversy in the Tushbeim case. While the organizing idea in Haaretz, the elite newspaper, was one of Israel as a civic state, Yediot, the popular newspaper, emphasized the religious dimension of Israeli nationhood. Moreover, contrary to widespread perceptions of the popular press, it presented a wider range of views than did the elite newspaper, which tended to praise the Court and to support the decision. However, both papers avoided challenges to the basic issue of whether religious authorities should control the definition of the character of Israel as a Jewish State.

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Section: The Conversion Controversy: the Interplay Between The Legislmentioning

confidence: 99%

Section: Religion-state Relationships In Israelmentioning

confidence: 99%

Section: ''Stop-over Conversions'': the Case Of Tushbeim/05mentioning

confidence: 99%

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Clashing Over Conversion: “Who is a Jew” and Media Representations of an Israeli Supreme Court Decision

Bogoch

Holzman‐Gazit

2010

Int J Semiot Law

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“…It should be noted that the full 613 tenets of the Halakha given in the Torah touch every aspect of human life and regulate them in a very strict manner. As Izhak Englard notes, "in Israel a number of religious bodies exercise official functions; the religious law applied in limited areas; a religious educational system makes a part of public education; there is a governmental department for the religious affairs, and the State finances religious matters" [20]. In this regard, approaches to influence of the Jewish law on secular law and formation of the Israeli state itself can be divided into national-secular and religious one.…”

Section: Judaismmentioning

confidence: 99%

Religion as Factor in Formation of Law: Current trends

Akhverdiev

Пономарев

2018

SHS Web Conf.

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This article consists of the following parts: introduction, methodology, research results, analysis, and discussion. The article is devoted to religious law formation research from a historical and modern prospective. The authors consider the most prevalent religions in present-day society such as Hinduism, Christianity, Islam, and Buddhism and the way in which these religions influence legislation of India, Russia, Thailand, the United Kingdom and Muslim states. Furthermore, the author researches relationship between religion, law, and morality to reveal theoretical and practical links between religion and law. The explanation of the criteria for the legal provisions morality of is an obvious fact. In this regard, analysis of religious values and morality mutual influence is a necessary step of scientific research. This point provided a basis for studying the basic tenets of Christianity, Islam, Hinduism, and Buddhism in terms of their ability to determine law. In conclusion, the authors note that the search for the rule we are looking for is not absolute, and many lawyers denied the very possibility of its existence. However, the authors come to the conclusion that complete denial of religious determinism of law restricts the range of possible tools for studying law formation.

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“…This status quo has created frictions among societal groups and been repeatedly challenged. Some scholars hold the view that this conflict will not be resolved in the foreseeable future (Fogiel-Bijaoui, 2002;Lifshitz, 2006) and is not likely to become any less divisive (Englard, 1987). Galanter and Krishnan (2001), on the contrary, argue that Israel is moving toward secularization, and the religious style of administering family law is giving way to state supervision.…”

Section: Introductionmentioning

confidence: 99%

Religion, demography and attitudes toward civil marriage in Israel 1969–2009

Bystrov

2012

Current Sociology

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In the developed world, Israel is the only country without a civil option for regulating personal status. Determinants of changes in attitudes toward the introduction of the civil marriage in 1969–2009 among the Jewish population are the focus of this article. According to the Human Empowerment framework, the support for civil marriage should increase over time, and the younger generation should be more permissive than the older. However, despite growing support among all population groups, there is stagnation in the overall attitude due to changes in population composition. Being religious, the younger cohorts oppose the trend of permitting couples to marry any way they choose. Besides religiosity and traditionalism, this attitude can be predicted by national identity, education and being a 1990s immigrant from the former Soviet Union. The relative impact of the two demographic forces – the natural increase of the religious versus immigration – is analyzed. The article shows the relevance of internal and external national identity for the institution of civil marriage in Israel. Theoretical and practical implications are discussed.

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Law and Religion in Israel

Cited by 31 publications

References 0 publications

Clashing Over Conversion: “Who is a Jew” and Media Representations of an Israeli Supreme Court Decision

Clashing Over Conversion: “Who is a Jew” and Media Representations of an Israeli Supreme Court Decision

Religion as Factor in Formation of Law: Current trends

Religion, demography and attitudes toward civil marriage in Israel 1969–2009

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