Long accepted as the standard code of Jewish law and practice, the Shulhan Aruch was written by Rabbi Joseph Karo in 1565. Now, in an unprecedented restatement of Hoshen haMishpat, one of the four sections of the Shulhan Aruch, Rabbi Emanuel Quint brings fresh insight, modern scholarship, and succinct explication to this brilliant halachic work that will fascinate the educated layperson and advanced scholar alike. With this effort, Rabbi Quint fills the long-felt need to make this material more accessible. A Restatement of Rabbinic Civil Law: Volume IX - Laws of the Paid Bailee; Laws of the Lessee; Laws Regarding Labor; Laws Regarding Borrowed Objects; Laws Regarding Stealing; Laws Regarding Robbery; Laws of Abiding by the Laws of the Land, continues to open the Shulhan Aruch to the wider audience it deserves. Rabbi Quint, the co-founder of the Jerusalem Institute of Jewish Law, an institute dedicated to the study and dissemination of Jewish civil law, brings his professional expertise to bear on the vast array of Jewish legal processes, procedures and practices encoded here. The reader may be surprised to discover that such a meticulous legal--yet not overly religious--system fits under the category of Jewish law. And yet it does, clearly illustrating that Judaism is not only a religion, but also a culture and community. Beyond a translation, A Restatement of Rabbinic Civil Law provides the author's own commentary and also incorporates the four centuries of scholarship since the Shulhan Aruch was written, including commentaries and responsa literature. Ample footnotes help guide the reader every step of the way. The result is a comprehensive, well-organized body of rabbinic jurisprudence available to the English reader for the first time. If the Shulhan Aruch can be said to be the distilled essence of Jewish law, then A Restatement of Rabbinic Civil Law triumphs as a major judicial-literary landmark of its own.

An English restatement of Hoshen HaMishpat, one of the four sections of the Shulchan Aruch (a standard code of Jewish law and practice).

This revised and updated volume includes twenty-two essays on timely topics. The volume begins with topics on Judaism and Jewish Ideology, the book reviews the multiplicity of languages Jewish people used throughout their history. At last count, these number 55, an amazing way to create a localized language for daily interaction, rather than use Hebrew, the sacred language reserved for prayer and study. The brief review of Lurianic Kabbalah follows, together with a discussion of human suffering. The mystery of Ashkenazic Jewry follows, offering a serious question to this dilemma. What follows is an exposition on the Jewish law of 'mosur' the informer, and the many issues affecting sexual predation in ultra-Orthodox Judaism, both in the United States and Australia as in Israel. The Cairo Genizah reviews how two Scottish sisters brought the Book of Ecclesiasticus to Cambridge and the vast treasure of Cairo brought to Cambridge and other universities to examine this ancient repository. The issue of Apostate Rabbis follows discussing several rabbis who converted to Christianity. I then discuss the Radhanites, the mysterious group of super-merchants who traveled from France to China and back for about 500 years, centuries before Marco Polo. I then discuss Chabad Messianism, a topic of interest as Chabad expands its message across the globe. Several topics follow: Medieval Blood Libel, the mystery of Jews in Sri Lanka, today a minimal number but in earlier centuries numbering several thousand. I then discuss several topics on the human condition, essays designed to reflect on Man's ethical dilemma of life in the post-World War Two era. I then discuss the two original ideas regarding religion. One of these is attributed to the Patriarch Abraham, whose reflection on Deity and how to relate to spirituality predominates in the three great Western religions. The other original thought is found in Hinduism, reflecting an entirely different way to relate to Deity. Because Hinduism is a Far Eastern phenomenon, not readily accessible in the West, I’ve included an overview of Hinduism, so that the Western and Jewish views can be appreciated. A new topic reflect on the Atrocity Soul and its counterpart, reflecting of the Son of Darkness and the Son of Light, each bringing messages, one of despair and darkness and the other of hope and redemption. While these persons may be religious, it is not a primary matter to the Son of Light, but their message of hope predominates. I conclude the book with a discussion on Calculating Zero, an advancement only made twice in human history: in the New World by the Maya and by the ancient Mesopotamians. Each of the essays and reviews reflects my understanding of these, and other, diverse topics. Each essay provides grist for discussion and reflection.

The prevalence of sexual predation in the Orthodox Jewish community has traditionally been to not report to secular authorities. The pejorative term applied to one who violates this norm and informs authorities of pedophilia and criminally aberrant activity is 'mosur.' This term is applied with harsh denigration. From a Jewish legal point of view, the mosur is subject to the death penalty by any Jew, anywhere Jews reside and applies in an extra-judicial manner, without prior review by any Jewish authority, and is applicable today. Rabbinic legal authorities determine that the life of the predator, and by extension, of the community, takes precedence over the victim regardless of the cost to the victim. In such a setting, the victim has no recourse. If s/he goes forward to report the abuse, the mosur charge will apply. Maintaining silence means not being able to access health professionals to ameliorate the violations that occurred, and the predator is thereby free to abuse others and to do so with impunity. The origins of this legal framework stem from Jews living in the Diaspora and is not mandated Biblically. This framework, I contend, is based on considerations of survival so the predator is protected and the community remains safe from anti-Semitic governments. Survival was deemed the highest priority regardless of the individual costs present. The flashpoint of this scandal took place in Australia with the establishment of the Australian Royal Commission to receive testimony on abuse of institutionalized children. Initially, aberrant acts against minors by Roman Catholic Church prelates, both Diocesan and Order were examined. The Commission also heard of Chabad rabbis who implemented the mosur mindset, to not report crimes of sexual abuse in their schools, while minimizing the effect such abuse had on the victims. Two specific cases are discussed, one in the United States and the second in Australia. In both instances, the accused escaped justice by going to Israel. The Australian case became an international cause célèbre when the Melbourne Jewish school that had employed her paid for and arranged details of the flight. It was only after years of delay and legal maneuvering, including charges of interference by a senior cabinet member, that the accused was finally extradited to Australia, now awaiting her criminal trial. The case in the United States reflects a similar escape, with the accused now residing in Israel. How did the mosur phenomenon come about? The book proposes a theory of the Doctrine of Temporary Residence as the basis for the law. Based on a Diaspora mindset, that framework no longer applies since justice in the free world is fair, impartial, and not anti-Semitic. The prohibition of not turning over a Jewish predator for criminal prosecution therefore no longer has validity. The new and recent phenomenon where communal leaders seem to advocate greater care and concern for the victim of these crimes is a refreshing development.

This book describes my experiences being subjected to and living with abuse during my childhood and early adult years in the Lubavitch-Chabad community, in Brooklyn, New York. I discuss the effects this physical, emotional and psychological abuse had on my development and life, which resulted in my leaving this community and lifestyle. When I grew up in this community, the topic of abuse was either denied, or spoken about in whispers. Generally, even if abuse of a child was known, it was not reported to law enforcement, and the child was not protected from further abuse. The topic of reporting such crimes to the law enforcement authorities, for eventual criminal prosecution, is referred to as 'mosur' a term of revilement. Such a person, regardless of the crime(s) committed, is protected by the Jewish community and the victim is forced to face the abuse by himself/herself, without the benefit of communal embrace for resolution. Moreover, Jewish law excoriates a 'mosur' / informer, by exclusion from normative communal membership. These exclusions are embodied in codes of Jewish law which formalizes the process by vilifying the informer. The victim thereby faces a double attack. The first is by the predator, and the second by the code of silence forced upon the victim. The primary focus of this book regards the physical attack I endured at the hands of my mother. She was angered by my non-diligence in religious study motivating her to try to break my arm. I was eight years old at the time. And she was following the actions of another mother who broke the arm of her son for the same perverse reason. this attack was a life changing event. It forced to identify my mother, and others, as persons who represented a great danger to me, necessitating measures that resulted in distance and eventual examination of the fundamentals of this religious life and identity. I describe the other Jewish family that similarly abused a child. Similar to my own circumstance, no investigation or prosecution was ever conducted. I remain convinced other families from these ultra-Orthodox (Charedi) Jewish communities experienced similar, or worse, violence, but such violence was muted and not reported. My father was aware of the attack but did not intervene. I discuss the details of the abuse, as well as its aftermath, and the larger concatenates these events caused in my life. I conclude my narrative by stating that these acts, and especially community refusal to acknowledge and respond, is shameful and indefensible. A few persons reviewed this material prior to publication. While I remain grateful for their comments and recommendations, the publication reflects my own insights and I remain responsible for any errors or oversights.

This book provides a comprehensive overview of the history and impact of Sabbath laws in the United States. Beginning with early colonial laws regulating Sunday observance, the author traces the evolution of Sabbath laws through the 19th and 20th centuries and their continuing relevance today. With legal analysis and historical context, this book is an essential resource for anyone interested in the intersection of religion and law in American history and society. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

"This very handy introduction takes a conceptual approach to biblical law, organizing this subject in terms of its ancient legal sources, social institutions, judicial procedure, crime and punishment, property and contracts, personal rights and status, and family relationships from betrothal to inheritance. Because of its thematic arrangement, this presentation speaks to the selective reader who seeks specific information and also to the comprehensive student who seeks a broad understanding of the ancient Hebrew legal system. Long out of print, Hebrew Law in Biblical Times (1964) now appears in an improved, second edition. While retaining the original character of Falk's style and observations, this book has been edited to serve the modern reader and researcher. Falk's 1977 addenda have also been included, along with a comprehensive bibliography of his lifetime publications."

The Medical-Legal Aspects of Acute Care Medicine: A Resource for Clinicians, Administrators, and Risk Managers is a comprehensive resource intended to provide a state-of-the-art overview of complex ethical, regulatory, and legal issues of importance to clinical healthcare professionals in the area of acute care medicine; including, for example, physicians, advanced practice providers, nurses, pharmacists, social workers, and care managers. In addition, this book also covers key legal and regulatory issues relevant to non-clinicians, such as hospital and practice administrators; department heads, educators, and risk managers. This text reviews traditional and emerging areas of ethical and legal controversies in healthcare such as resuscitation; mass-casualty event response and triage; patient autonomy and shared decision-making; medical research and teaching; ethical and legal issues in the care of the mental health patient; and, medical record documentation and confidentiality. Furthermore, this volume includes chapters dedicated to critically important topics, such as team leadership, the team model of clinical care, drug and device regulation, professional negligence, clinical education, the law of corporations, tele-medicine and e-health, medical errors and the culture of safety, regulatory compliance, the regulation of clinical laboratories, the law of insurance, and a practical overview of claims management and billing. Authored by experts in the field, The Medical-Legal Aspects of Acute Care Medicine: A Resource for Clinicians, Administrators, and Risk Managers is a valuable resource for all clinical and non-clinical healthcare professionals.

An English restatement of Hoshen HaMishpat, one of the four sections of the Shulchan Aruch (a standard code of Jewish law and practice).