Concern with the question of equity – in the Aristotelian sense of epieikeia – in the teaching of Maimonides has been revived by the profound study of this basic and complex subject by the late Eliezer Shimshon Rosenthal. The immediate purpose of that study, amplified in the intricate manner characteristic of the author, is to show that Maimonides' answer regarding the Halakhah on the last hour for eating hamez on the eve of Pessah is intimately associated with his perception of the generality of the Torah as expressed in Part III, chapter 34 of The Guide of the Perplexed, and comparable to another well-known responsum of his concerning the prohibition of listening to musical song.

In the course of his discussion, the author points out the connection between Maimonides' approach and the writings of Aristotle, and in a special appendix he enlarges on the relationship of Aristotle to Plato. Rosenthal's understanding of Maimonides' position gave rise to a critical response by Shalom Rosenberg, which in turn led other scholars to contribute to the debate with their own clarifications and comments.

The sages held that part of a man's praise is told in his presence and all of it in his absence (BT Eruvin 18b). Even as Prof. Tedeschi sits before us in his valour – for so our sages have designated the age of four-score – I am well aware that he has no desire for eulogies and that he is a man who shuns honours. Indeed, only the entreaties of his students and friends moved him – with great difficulty – to participate in this festive meeting of the Academy of Sciences and Humanities. His valour is in his humility. This is the man and such has always been his chosen path. As I know him and respect him – and, I admit without shame, also love him – I shall, in deference to him, conduct myself in strictest accordance with the dictate of the sages and shall sing but the smallest part of his praises. Nevertheless, we owe it to ourselves to give an accounting of the work of this great jurist from whose well we have quaffed and who, as a rising spring, is as prolific today as in his youth.

This paper is based on a study prepared for the National Insurance Institute. Originally a comprehensive field study was envisaged, to include empirical data concerning the compensation of victims of automobile accidents in Israel, with the intention of examining the possibilities of necessary reform. It transpired that the field study needed substantial expansion in connection with a separate and independent study of the National Insurance Institute, relating to the rehabilitation of accident victims. It was therefore decided to deal with those areas which did not depend directly upon the empirical data. The absence of such data, however, restricted the possibility of drawing definite conclusions as to the state of affairs in Israel.

The first public proposals in the matter appeared in the Report of the Ben-Ze'ev Committee, appointed by the Ministers of Justice and of Labour in 1964, which was published in the summer of 1966. The gist of the Report lay in the recommendation to leave the implementation of the proposed scheme to the National Insurance Institute. The insurance companies and others came out in opposition and for that reason apparently the Report was shelved.

Introduction: With the increasing tendency in Israel to replace the old Ottoman civil law, thefamiliar question of the reception of Jewish (talmudic) law has once again become the subject of lively discussion. In his policy speech in the Knesset the then new Minister of Justice, Mr. Y. S. Shapiro, declared as his objective the gradual severance of Israel law from the present pervasive influence of the English legal system. He was too cautious to take a definite stand on the question of the reception of Jewish law (or any other specific system) to replace the present law, but aspirations towards this goal have recently been expressed on various occasions by representatives of different parties. The forceful demand “to base the laws of the State on the Halacha” comes especially from die religious parties. But representatives of the non-religious parties also recommend the reception of Jewish law in those areas of private law where no decisions on ideological grounds need to be made.

In point of fact, the unanimity with regard to the reception of Jewish law is based on two outlooks differing in origin. Non-religious circles view Jewish law as a cultural creation of national significance, comparable to the revival of the Hebrew language. The firm establishment of Israel law on Jewish legal principles is advocated as an expression of spiritual independence, stressing the historical continuity of the people residing in Zion.

In the 1939 edition of Meyers Lexikon the following item appears:

Kelsen, Hans, Staatsrechtlehrer, Jude, * 11.10.1881 Prag, 1919 Prof. in Wien, 1930 in Köln, 1933 in Genf, seit 1936 in Prag, schrieb u. a. ≫Allg. Rechtslehre≪ 1925, ≫Théorie générale du droit international≪ 1932, ≫The legal process and international order≪ 1934; radikaler Vertreter der ≫Reinen Rechtslehre≪, die typischer Ausdruck jüdisch zersetzenden Geistes in der Nachkriegszeit auf dem Gebiete der Rechts- und Staatslehre ist. In der völligen Entleerung seiner allg. Formalbegriffe von jedem Wirklichkeitsgehalt leugnet K. jede Substanz des Rechts und Staats. Seine gemeinschaftszerstörenden Auffassungen stehen als polit. Nihilismus im schärfsten Gegensatz zur nat.-soz. Anschauung. Heute noch in der rechtsphilos. Logistik nachwirkend.

The legal problems relating to the Holy Places in Jerusalem are of a very complex and delicate nature. The issue has a long history, and its complexity is the result of turbulent religious, ethnic, national and international conflicts over the Holy Places. The problems were not created by the State of Israel, but the establishment of the Jewish State added new dimensions to the age-old contest. I shall first describe briefly the ideological background of the problem, then analyze its legal aspects and finally illustrate its complexity by a number of Israel court decisions.