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parent. The idea that corporal punishment should be interpreted by the child as punishment stemming from love appears in the Babylonian Talmud. The verse in the book of Zekhariah states: “What are these wounds? . . . Those which I was wounded in the house of my beloved.” 146 According to one inter

in The International Journal of Children's Rights

higher general secondary school with instruction conducted in German and compulsory lessons in Hebrew, two secondary schools (first stage), a Talmud Torah and a Yeshiva. d. Fundamental freedoms Articles 12 to 15 of the Convention contain important fundamental freedoms (the right to freedom of opinion

in The International Journal of Children's Rights

. Thirdly, no mention is made of the clear limitations imposed by Jewish law on the use of physical punishment. These limitations, found in Talmudic and Mediaeval sources, re ect an approach which was enlightened for the time, under which a child was not seen as his/her parent’s property. Thus, physical

in The International Journal of Children's Rights

State for Education and Science Ex P. Talmud Torah Machzikei Hadass School Trust . 41 An independent Orthodox Jewish school challenged the school inspector’s report, which decided that the school’s curriculum was unsuitable since it did not pro- vide enough secular education. The school provided less

in The International Journal of Children's Rights

English were sufficient. The court no longer required preparation for a life within the child’s community as previously (( R v . Secretary of State for Education and Science , ex parte Talmud Torah Machzikei Hadass School Trust (1985) qb ; The Times , 12 April 1985; see also Harrison and Harrison v

in The International Journal of Children's Rights
The main argument in this BRP is that assisted reproduction in Israel gives expression to and develops the right to procreate. It is a complex right, and therefore at times no consensus has been reached on the form of its actual application (as in the case of surrogacy and egg donation, and, from a different direction, in that of posthumous sperm retrieval). This right, however, despite the debates on its boundaries, is widely accepted, practiced, and even encouraged in the Israeli context, with a constructive collaboration of three main elements: the Israeli civil legal system, religious law (which in the context of the Israeli majority is Jewish law), and Israeli society and culture.