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94-635: The Sdot Negev region council was established in 1951 by the Religious Zionist HaPoel HaMizrahi settlement movement. The council encompasses 16 communities: two kibbutzim , 12 moshavim and two community settlements . Despite frequent rocket attacks from the nearby Gaza Strip , the population of the Sdot Negev region has increased 55 percent in 2006–2012. Residents have cited the educational system, atmosphere and rural lifestyle as incentives for moving to this part of

188-524: A machon . The Midrashot focus on Tanakh (Hebrew Bible) and Machshavah ( Jewish thought ); some offer specialized training in Halakha: Nishmat certifies women as Yoatzot Halacha , Midreshet Lindenbaum as to'anot ; Lindenbaum, Matan , and Ein HaNetziv offer Talmud-intensive programs in rabbinic-level halakha. Community education programs are offered by Emunah , and Matan, across

282-464: A sentence forms the final explicit act of a judge -ruled process, and also the symbolic principal act connected to his function. The sentence can generally involve a decree of imprisonment , a fine and/or other punishments against a defendant convicted of a crime . Laws may specify the range of penalties that can be imposed for various offenses, and sentencing guidelines sometimes regulate what punishment within those ranges can be imposed given

376-725: A snood , or a mitpachat (Hebrew for "kerchief") – and often wear sandals; their skirts are longer and looser fitting. On Shabbat, men often wear a (blue) suit – atypical in Israel outside the Haredi world – and a large white crocheted kippah . At prayer, the members of the community typically use the Koren Siddur or the Rinat Yisrael . Homes often have on their bookshelves a set of the Steinsaltz Talmud (much as

470-573: A youth movement , Bnei Akiva , which was founded in 1929. Mizrachi believes that the Torah should be at the centre of Zionism , a sentiment expressed in the Mizrachi Zionist slogan Am Yisrael B'Eretz Yisrael al pi Torat Yisrael ("The people of Israel in the land of Israel according to the Torah of Israel"). It also sees Jewish nationalism as a tool for achieving religious objectives. Mizrachi

564-572: A boys’ high school is a " Yeshiva Tichonit " . Some institutions are aligned with the Hardal community, with an ideology that is somewhat more "statist". The leading Yeshiva here is Har Hamor ; several high schools also operate. Defunct Defunct Most Religious Zionists embrace right-wing politics, especially the religious right-wing Jewish Home party and more recently the Religious Zionist Party , but many also support

658-579: A certain set of offense and offender characteristics. The most common purposes of sentencing in legal theory are: In civil cases the decision is usually known as a verdict , or judgment, rather than a sentence. Civil cases are settled primarily by means of monetary compensation for harm done (" damages ") and orders intended to prevent future harm (for example injunctions ). Under some legal systems an award of damages involves some scope for retribution, denunciation and deterrence, by means of additional categories of damages beyond simple compensation, covering

752-424: A city in his philosophy, which he describes through the metaphor of a chariot: it functions effectively when the charioteer, representative of reason, successfully controls the two horses, symbolizing spirit and desire. Continuing on these themes, Plato theorizes that those who love wisdom, or philosophers , are the most ideal to govern because only they truly comprehend the nature of the good. Just like one would seek

846-415: A disagreement (or trial in some cases). According to utilitarian thinkers including John Stuart Mill , justice is not as fundamental as we often think. Rather, it is derived from the more basic standard of rightness, consequentialism : what is right is what has the best consequences (usually measured by the total or average welfare caused). So, the proper principles of justice are those that tend to have

940-411: A doctor's expertise in matters of health rather than a farmer's, so should the city entrust its governance to someone knowledgeable about the good, rather than to politicians who might prioritize power over people's genuine needs. Socrates later used the parable of the ship to illustrate this point: the unjust city is like a ship in open ocean, crewed by a powerful but drunken captain (the common people),

1034-644: A foreign implant into Judaism; it is nothing but idolatry. And its younger sister, "religious nationalism (l'umis datis)", is idol worship that combines Hashem's name and heresy together (avodah zarah b'shituf). Chaim Brisker said, "The Zionists have already won because they got the Jews to look at themselves as a nation." Sholom Dovber Schneersohn , also known as the Rebbe Rashab, was the fifth Lubavitcher Rebbe. He opposed both secular and religious Zionism . In 1903, he published Kuntres Uma'ayan , which included

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1128-461: A group of untrustworthy advisors who try to manipulate the captain into giving them power over the ship's course (the politicians), and a navigator (the philosopher), the latter of whom being the only one who knows how to get the ship to port. Advocates of divine command theory say justice, and indeed the whole of morality, is the authoritative command of God. Murder is wrong and must be punished, for instance, because God says it so. Some versions of

1222-498: A hair accessory, as opposed to a sheitel (wig) in the Haredi style. In the Hardal community, the dress is generally more formal, with an emphasis on appearing neat. The kippot, which are also knitted, are significantly larger, and it is common for tzitzit to be visibly worn, in keeping with the Haredi practice; payot (sidelocks) are similarly common, as is an (untrimmed) beard. Women invariably cover their hair – usually with

1316-578: A part of a divine scheme which would result in the resettlement of the Jewish people in its homeland. This would bring Geula ("salvation") to Jews, and then to the entire world. After world harmony is achieved by the re-foundation of the Jewish homeland, the Messiah will come. Although this has not yet happened, Kook emphasized that it would take time, and that the ultimate redemption happens in stages, often not apparent while happening. In 1924, when Kook became

1410-478: A pre-army Mechina educational program, delaying their service by one year. 88% of Hesder students belong to combat units, compared to a national average of below 30%. Students at Mercaz HaRav , and some Hardal yeshivot, undertake their service through a modified form of Hesder. While some Religious Zionist women serve in the army, most choose national service, known as Sherut Leumi , instead (working at hospitals, schools, and day-care centers). In November 2010,

1504-573: A purpose." (page 222 ) Some Haredi Jews view establishing Jewish sovereignty in the Holy Land before the coming of the Messiah as forbidden, as a violation of the Three Oaths . This would apply whether those who established this sovereignty were religious or secular. Another reason Haredi Jews opposed Zionism that had nothing to do with the establishment of a state or immigration to Palestine

1598-558: A significant secondary role. Theories of distributive justice need to answer three questions: Distributive justice theorists generally do not answer questions of who has the right to enforce a particular favored distribution, while property rights theorists say that there is no "favored distribution". Rather, distribution should be based simply on whatever distribution results from lawful interactions or transactions (that is, transactions which are not illicit). In Anarchy, State, and Utopia , Robert Nozick said that distributive justice

1692-469: A single global community with a shared morality. Social justice is also distinct from egalitarianism , which is the idea that all people are equal in terms of status, value, or rights, as social justice theories do not all require equality. For example, sociologist George C. Homans suggested that the root of the concept of justice is that each person should receive rewards that are proportional to their contributions. Economist Friedrich Hayek said that

1786-483: A socialist state (not in the Marxist meaning ) that will be a light for the nations and bring salvation to the world. Shlomo Avineri explained the last part of Kook's answer: "... and the end of those pioneers, who scout into the blindness of secularism and atheism, but the treasured light inside them leads them into the path of salvation – their end is that from doing Mitzva without purpose, they will do Mitzva with

1880-613: A strong criticism against Zionism. He was concerned that nationalism would replace Judaism as the basis of Jewish identity. Rav Elyashiv also denounced the actions of religious Jews joining Zionist organizations as separating from authentic Judaism. In 2010, Rav Elyashiv published a letter criticizing the Shas Party for joining the World Zionist Organization (WZO) . He wrote that the Party "is turning its back on

1974-459: A symbol of the Holy Land and of their return to it, as promised by God in numerous Biblical prophecies . Despite this, many Jews did not embrace Zionism before the 1930s, and certain religious groups opposed it then, as some groups still do now, on the grounds that an attempt to re-establish Jewish rule in Israel by human agency was blasphemous. Hastening salvation and the coming of the Messiah

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2068-541: A view of negative liberty, in the form of freedom from governmental interference. He further extends the concept of negative liberty in endorsing John Stuart Mills' harm principle: "the sole end for which mankind are warranted, individually and collectively, in interfering with the liberty of action of any of their number, is self-protection", which represents a classical liberal view of liberty. In political theory, liberalism includes two traditional elements: liberty and equality. Most contemporary theories of justice emphasize

2162-465: Is a form of fairness: an impartial distribution of goods. Rawls asks us to imagine ourselves behind a veil of ignorance that denies us all knowledge of our personalities, social statuses, moral characters, wealth, talents and life plans, and then asks what theory of justice we would choose to govern our society when the veil is lifted, if we wanted to do the best that we could for ourselves. We do not know who in particular we are, and therefore can not bias

2256-542: Is deductively valid to say that the existence of an objective morality implies the existence of God and vice versa. Jews , Christians , and Muslims traditionally believe that justice is a present, real, right, and, specifically, governing concept along with mercy , and that justice is ultimately derived from and held by God . According to the Bible , such institutions as the Mosaic Law were created by God to require

2350-404: Is fair based on what goods are to be distributed, between whom they are to be distributed, and what is the proper distribution. Egalitarians suggest justice can only exist within the coordinates of equality. Theories of retributive justice say justice is served by punishing wrongdoers, whereas restorative justice (also sometimes called "reparative justice") is an approach to justice that focuses on

2444-471: Is just, and what anyone else does or does not have or need is irrelevant. On the basis of this theory of distributive justice, Nozick said that all attempts to redistribute goods according to an ideal pattern, without the consent of their owners, are theft. In particular, redistributive taxation is theft. Some property rights theorists (such as Nozick) also take a consequentialist view of distributive justice and say that property rights based justice also has

2538-443: Is not a matter of the whole distribution matching an ideal pattern , but of each individual entitlement having the right kind of history . It is just that a person has some good (especially, some property right ) if and only if they came to have it by a history made up entirely of events of two kinds: If the chain of events leading up to the person having something meets this criterion, they are entitled to it: that they possess it

2632-399: Is proportionate to their contribution. They are in the right place, always striving to do their best, and reciprocating what they receive in a fair and equitable manner. This applies both at the individual level and at the organizational and societal levels. To illustrate these ideas, Plato describes a person as having three parts: reason, spirit, and desire. These parallel the three parts of

2726-455: Is the concept of cardinal virtues , of which it is one. Metaphysical justice has often been associated with concepts of fate , reincarnation or Divine Providence , i.e., with a life in accordance with a cosmic plan. The equivalence of justice and fairness has been historically and culturally established. In his A Theory of Justice , John Rawls used a social contract argument to show that justice, and especially distributive justice,

2820-614: Is the concept that individuals are to be treated in a manner that is equitable and fair. A society in which justice has been achieved would be one in which individuals receive what they "deserve". The interpretation of what "deserve" means draws on a variety of fields and philosophical branches including ethics , rationality , law , religion , equity and fairness. The state may be said to pursue justice by operating courts and enforcing their rulings. A variety of philosophical and moral theories have been advanced to inform understanding of justice. Early theories of justice were set out by

2914-488: Is the interest of the strong – merely a name for what the powerful or cunning ruler has imposed on the people. Advocates of the social contract say that justice is derived from the mutual agreement of everyone; or, in many versions, from what they would agree to under hypothetical conditions including equality and absence of bias. This account is considered further below, under ' Justice as Fairness '. The absence of bias refers to an equal ground for all people involved in

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3008-409: Is usually understood as some combination of talent and hard work. According to needs -based theories, goods, especially such basic goods as food, shelter and medical care, should be distributed to meet individuals' basic needs for them. According to contribution -based theories, goods should be distributed to match an individual's contribution to the overall social good. Social justice encompasses

3102-548: The Ashkenazi Chief Rabbi of Palestine , he tried to reconcile Zionism with Orthodox Judaism . Religious Zionists believe that Eretz Israel (the Land of Israel) was promised to the ancient Israelites by God . Furthermore, modern Jews have the obligation to possess and defend the land in ways that comport with the Torah 's high standards of justice . To generations of diaspora Jews , Jerusalem has been

3196-730: The Histadrut . In 1956, Mizrachi, HaPoel HaMizrachi, and other religious Zionists formed the National Religious Party to advance the rights of religious Zionist Jews in Israel. The National Religious Party (NRP) operated as an independent political party until the 2003 elections. In the 2006 elections, the NRP merged with the National Union (HaIchud HaLeumi). In the 2009 elections, the Jewish Home (HaBayit HaYehudi)

3290-576: The IDF . Certain segments of Orthodoxy defer their service, in order to engage in full-time Torah study for purpose of spiritual development in unison with warfare. Religious Zionist belief advocates that both are critical to Jewish survival and prosperity. For this reason, many Religious Zionist men take part in the Hesder program, a concept conceived by Rabbi Yehuda Amital which allows military service to be combined with yeshiva studies. Some others attend

3384-606: The Israelites to live by and apply God's standards of justice. The Hebrew Bible describes God as saying about the Judeo-Christian-Islamic patriarch Abraham : "No, for I have chosen him, that he may charge his children and his household after him to keep the way of the Lord by doing righteousness and justice;...." ( Genesis 18:19, NRSV) . The Psalmist describes God as having "Righteousness and justice [as]

3478-693: The Land of Israel . Religious Zionism revolves around three pillars: the Land of Israel, the People of Israel , and the Torah of Israel. The Hardal ( חרדי לאומי , Ḥaredi Le'umi , 'Nationalist Haredi ') are a sub-community, stricter in its observance, and more statist in its politics. Those Religious Zionists who are less strict in their observance – although not necessarily more liberal in their politics – are informally referred to as " dati lite". In 1862, German Orthodox Rabbi Zvi Hirsch Kalischer published his tractate Derishat Zion , positing that

3572-562: The Lifshitz College of Education . These colleges often offer ( master's level ) specializations in Tanakh and Machshava . High school students study at Mamlachti Dati (religious state) schools, often associated with Bnei Akiva . These schools offer intensive Torah study alongside the matriculation syllabus , and emphasize tradition and observance; see Education in Israel § Educational tracks . The first of these schools

3666-926: The Semikha test of the Chief Rabbinate of Israel (the "Rabbanut"); until his passing in 2020, often for that of the posek R. Zalman Nechemia Goldberg . Training as a Dayan (rabbinic judge) in this community is usually through Machon Ariel ( Machon Harry Fischel ), also founded by Rav Kook, or Kollel Eretz Hemda ; the Chief Rabbinate also commonly. The Meretz Kollel has trained hundreds of community Rabbis. Women study in institutions which are known as Midrashot (sing.: Midrasha) – prominent examples are Midreshet Ein HaNetziv and Migdal Oz . These are usually attended for one year either before or after sherut leumi . Various midrashot offer parallel degree coursework, and they may then be known as

3760-631: The Ancient Greek philosophers Plato , in his work The Republic , and Aristotle , in his Nicomachean Ethics and Politics . Religious explanations of justice can be grouped under the divine command theory , which holds that justice issues from God. Western thinkers later advanced different theories about where the foundations of justice lie. In the 17th century, philosophers such as John Locke said justice derives from natural law . Social contract theory, advocated by thinkers such as Jean-Jacques Rousseau , says that justice derives from

3854-630: The Artscroll is to be found in American Haredi homes), Mishnah with Kehati , Rambam La'Am , Peninei Halakha , and/or Tzurba M'Rabanan ; as well as a selection of the numerous popular books by leading Dati Leumi figures on the weekly parsha , the festivals , and hashkafa (discussions on Jewish thought). Similar to Haredi families, more religious homes will also have all of "The Traditional Jewish Bookshelf" . Justice#Abrahamic justice Justice , in its broadest sense,

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3948-495: The IDF held a special conference which was attended by the heads of Religious Zionism, in order to encourage female Religious Zionists to join the IDF. The IDF undertook that all modesty and kosher issues will be handled, in order to make female Religious Zionists comfortable. Religious Zionists are often called Kippot sruggot , or "sruggim", in reference to the knitted or crocheted kippot (skullcaps; sing. kippah ) which are worn by

4042-594: The Negev. Kibbutzim: Moshavim: Community settlements: 31°25′N 34°33′E  /  31.417°N 34.550°E  / 31.417; 34.550 Religious Zionist Religious Zionism ( Hebrew : צִיּוֹנוּת דָּתִית , romanized :  Tziyonut Datit ) is a religious denomination that views Zionism as a fundamental component of Orthodox Judaism . Its adherents are also referred to as Dati Leumi ( דָּתִי לְאֻמִּי , 'National Religious'), and in Israel, they are most commonly known by

4136-678: The Religious Zionist movement is the yeshiva founded by Rabbi Abraham Isaac Kook in 1924, called in his honor " Mercaz haRav " (lit., the Rabbi's center). Other Religious Zionist yeshivot include Ateret Cohanim , Beit El yeshiva , and Yeshivat Or Etzion , founded by Rabbi Haim Druckman , a foremost disciple of Rabbi Tzvi Yehuda Kook . Machon Meir is specifically outreach -focused. There are approximately 90 Hesder yeshivot, allowing students to continue their Torah study during their National Service (see below ). The first of these

4230-540: The West begins, in Plato 's Republic , with the question, 'What is Justice?' According to most contemporary theories of justice, justice is overwhelmingly important: John Rawls claims that "Justice is the first virtue of social institutions, as truth is of systems of thought." In classical approaches, evident from Plato through to Rawls , the concept of 'justice' is always construed in logical or 'etymological' opposition to

4324-538: The basics of Charedi Jewry of the past hundred years. He compared this move to the decision of the Mizrachi movement to join the WZO [over one hundred years ago], which was the deciding factor in their separation from authentic Torah Judaism. The first rabbis to support Zionism were Yehuda Shlomo Alkalai and Zvi Hirsch Kalischer . They argued that the change in the status of Western Europe 's Jews following emancipation

4418-463: The best consequences overall (perhaps executing a few suspected shoplifters live on television would be an effective deterrent to shoplifting, for instance). It also suggests that punishment might turn out never to be right, depending on the facts about what actual consequences it has. According to the utilitarian, justice requires the maximization of the total or average welfare across all relevant individuals. This may require sacrifice of some for

4512-508: The best consequences. These rules may turn out to be familiar ones such as keeping contracts ; but equally, they may not, depending on the facts about real consequences. Either way, what is important is those consequences, and justice is important, if at all, only as derived from that fundamental standard. Mill tries to explain our mistaken belief that justice is overwhelmingly important by arguing that it derives from two natural human tendencies: our desire to retaliate against those who hurt us, or

4606-440: The brain and that, "Fairness is activating the same part of the brain that responds to food in rats... This is consistent with the notion that being treated fairly satisfies a basic need". Research conducted in 2003 at Emory University involving capuchin monkeys demonstrated that other cooperative animals also possess such a sense and that " inequity aversion may not be uniquely human". Instrumental theories of justice look at

4700-644: The concept connecting law to justice, since law cannot be applied without reference to justice. In that context, justice is seen as 'the rationale and the ethical foundation of equity'. One approach towards equity in justice is community policing . Marxism is a needs-based theory, expressed succinctly in Marx's slogan " from each according to his ability, to each according to his need ". Relational justice examines individual connections and societal relationships, focusing on normative and political aspects. Rawls' theory of justice aims to distribute social goods to benefit

4794-415: The concept of equality, including Rawls' theory of justice as fairness. For Ronald Dworkin, a complex notion of equality is the sovereign political virtue. Dworkin raises the question of whether society is under a duty of justice to help those responsible for the fact that they need help. Complications arise in distinguishing matters of choice and matters of chance, as well as justice for future generations in

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4888-458: The concept of injustice. Such approaches cite various examples of injustice, as problems which a theory of justice must overcome. A number of post-World War II approaches do, however, challenge that seemingly obvious dualism between those two concepts. Justice can be thought of as distinct from benevolence , charity , prudence , mercy , generosity , or compassion , although these dimensions are regularly understood to also be interlinked. Justice

4982-404: The concept of social justice was meaningless, saying that justice is a result of individual behavior and unpredictable market forces. Social justice is closely related to the concept of relational justice, which is about the just relationship with individuals who possess features in common such as nationality, or who are engaged in cooperation or negotiation. In legal theory , equity is seen as

5076-424: The consequences of punishment for wrongdoing, looking at questions such as: In broad terms, utilitarian theories look forward to the future consequences of punishment, retributive theories look back to particular acts of wrongdoing and attempt to match them with appropriate punishment, and restorative theories look at the needs of victims and society and seek to repair the harms from wrongdoing. According to

5170-474: The country. For degree studies, many attend Bar Ilan University , which allows students to combine Torah study with university study, especially through its Machon HaGavoah LeTorah ; Jerusalem College of Technology similarly (which also offers a Haredi track). There are also several colleges of education which are associated with the Hesder and the Midrashot , such as Herzog College , Talpiot , and

5264-468: The decision in our own favor. So, the decision-in-ignorance models fairness, because it excludes selfish bias . Rawls said that each of us would reject the utilitarian theory of justice that we should maximize welfare (see below) because of the risk that we might turn out to be someone whose own good is sacrificed for greater benefits for others. Instead, we would endorse Rawls's two principles of justice : This imagined choice justifies these principles as

5358-508: The differences among social groups offers a better approach, one which acknowledges unjust power relations among individuals, groups, and institutional structures. Young Kim also takes a relational approach to the question of justice, but departs from Iris Marion Young's political advocacy of group rights and instead, he emphasizes the individual and moral aspects of justice. As to its moral aspects, he said that justice includes responsible actions based on rational and autonomous moral agency, with

5452-416: The divine scheme and actually committing a great Mitzvah . The role of religious Zionists is to help them to establish a Jewish state and turn the religious spark in them into a great light. They should show them that the real source of Zionism and the longed-for Zion is Judaism and teach them Torah with love and kindness. In the end, they will understand that the laws of Torah are the key to true harmony and

5546-434: The effect of maximizing the overall wealth of an economic system. They explain that voluntary (non-coerced) transactions always have a property called Pareto efficiency . The result is that the world is better off in an absolute sense and no one is worse off. They say that respecting property rights maximizes the number of Pareto efficient transactions in the world and minimized the number of non-Pareto efficient transactions in

5640-408: The extent that human welfare involves them. But even then, such demands as human rights would only be elements in the calculation of overall welfare, not uncrossable barriers to action. Retributive justice argues that consequentialism is wrong, as it argues that all guilty individuals deserve appropriate punishment, based on the conviction that punishment should be proportional to the crime and for all

5734-426: The feeling of self-defense and our ability to put ourselves imaginatively in another's place, sympathy. So, when we see someone harmed, we project ourselves into their situation and feel a desire to retaliate on their behalf. If this process is the source of our feelings about justice, that ought to undermine our confidence in them. It has been said that 'systematic' or 'programmatic' political and moral philosophy in

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5828-436: The foundation of [His] throne;...." (Psalms 89:14, NRSV). The New Testament also describes God and Jesus Christ as having and displaying justice, often in comparison with God displaying and supporting mercy ( Matthew 5:7). For advocates of the theory that justice is part of natural law (e.g., John Locke ), justice inheres in the nature of man. In Republic by Plato , the character Thrasymachus argues that justice

5922-405: The gods because it is morally good, or is it morally good because it is commanded by the gods?" The implication is that if the latter is true, then justice is beyond mortal understanding; if the former is true, then morality exists independently from the gods, and is therefore subject to the judgment of mortals. A response , popularized in two contexts by Immanuel Kant and C. S. Lewis , is that it

6016-405: The good of others, so long as everyone's good is taken impartially into account. Utilitarianism, in general, says that the standard of justification for actions, institutions, or the whole world, is impartial welfare consequentialism , and only indirectly, if at all, to do with rights , property , need , or any other non-utilitarian criterion. These other criteria might be indirectly important, to

6110-558: The guilty. However, it is sometimes said that retributivism is merely revenge in disguise. However, there are differences between retribution and revenge: the former is impartial and has a scale of appropriateness, whereas the latter is personal and potentially unlimited in scale. Restorative justice attempts to repair the harm that was done to the victims. It encourages active participation from victims and encourages offenders to take responsibility for their actions. Restorative justice fosters dialogue between victim and offender and shows

6204-517: The highest rates of victim satisfaction and offender accountability. Meta-analyses of the effectivity of restorative justice show no improvement in recidivism . Some modern philosophers have said that Utilitarian and Retributive theories are not mutually exclusive. For example, Andrew von Hirsch , in his 1976 book Doing Justice , suggested that we have a moral obligation to punish greater crimes more than lesser ones. However, so long as we adhere to that constraint then utilitarian ideals would play

6298-485: The individual as the proper bearer of rights and responsibilities. Politically, he maintains that the proper context for justice is a form of liberalism with the traditional elements of liberty and equality, together with the concepts of diversity and tolerance. The phrase " Justice delayed is justice denied " refers to the problem of slow justice. The right to speedy trial is in some jurisdictions enshrined. Higher quality justice tends to be speedy. In criminal law ,

6392-408: The just relationship between individuals and their society, often considering how privileges, opportunities, and wealth ought to be distributed among individuals. Social justice is also associated with social mobility , especially the ease with which individuals and families may move between social strata . Social justice is distinct from cosmopolitanism , which is the idea that all people belong to

6486-458: The land He promised to Abraham , Isaac , and Jacob . God wants the children of Israel to return to their home in order to establish a Jewish sovereign state in which Jews could live according to the laws of Torah and Halakha , and commit the Mitzvot of Eretz Israel (these are religious commandments which can be performed only in the Land of Israel ). Moreover, to cultivate the Land of Israel

6580-433: The law, not for equality of outcome . Classical liberalism opposes pursuing group rights at the expense of individual rights . In addition to equality, individual liberty serves as a core notion of classical liberalism. As to the liberty component, British social and political theorist, philosopher, and historian of ideas Isaiah Berlin identifies positive and negative liberty in "Two Concepts of Liberty", subscribing to

6674-756: The mainstream right-wing Likud . There are also some left-wing Religious Zionists, such as Rabbi Michael Melchior , whose views were represented by the Meimad party (which ran together with the Israeli Labor party ). Many Israeli settlers in the West Bank are Religious Zionists, along with most of the settlers forcibly expelled from the Gaza Strip in August and September 2005. Generally, all adult Jewish males and females in Israel are obligated to serve in

6768-521: The meaning of what is "deserved". The main distinction is between theories that say the basis of just deserts ought to be held equally by everyone, and therefore derive egalitarian accounts of distributive justice – and theories that say the basis of just deserts is unequally distributed on the basis of, for instance, hard work, and therefore derive accounts of distributive justice by which some should have more than others. Studies at UCLA in 2008 have indicated that reactions to fairness are "wired" into

6862-444: The men (although some of the men wear other types of head coverings, such as black velvet kippot ). Otherwise – particularly for the "dati lite" – their style of dress is largely the same as secular Israelis, with jeans less common; on Shabbat , they wear a stereotypically white dress shirt (recently a polo shirt in some sectors), and often a white kippah . Women usually wear (long) skirts, and often cover their hair, usually with

6956-424: The mutual agreement of members of society to be governed in a political order. In the 19th century, utilitarian philosophers such as John Stuart Mill said that justice is served by what creates the best outcomes for the greatest number of people. Modern frameworks include concepts such as distributive justice , egalitarianism , retributive justice , and restorative justice . Distributive justice considers what

7050-425: The needs of victims and offenders. Justice, according to Plato , is about balance and harmony. It represents the right relationship between conflicting aspects within an individual or a community. He defines justice as everyone having and doing what they are responsible for or what belongs to them. In other words, a just person is someone who contributes to society according to their unique abilities and receives what

7144-465: The plural form of the first part of that term: Datiim ( דתיים , 'Religious'). The community is sometimes called 'Knitted kippah ' ( כִּפָּה סְרוּגָה , Kippah seruga ), the typical head covering worn by male adherents to Religious Zionism. Before the establishment of the State of Israel , most Religious Zionists were observant Jews who supported Zionist efforts to build a Jewish state in

7238-428: The poor, but does not consider power relations, political structures, or social meanings. Even Rawls' self-respect is not compatible with distribution. Iris Marion Young charges that distributive accounts of justice fail to provide an adequate way of conceptualizing political justice in that they fail to take into account many of the demands of ordinary life and that a relational view of justice grounded upon understanding

7332-536: The principles of justice for us, because we would agree to them in a fair decision procedure. Rawls's theory distinguishes two kinds of goods – (1) the good of liberty rights and (2) social and economic goods, i.e. wealth, income and power – and applies different distributions to them – equality between citizens for (1), equality unless inequality improves the position of the worst off for (2). In one sense, theories of distributive justice may assert that everyone should get what they deserve. Theories vary on

7426-431: The redistribution of resources that he advocates. Law raises important and complex issues about equality, fairness, and justice. There is an old saying that ' All are equal before the law '. The belief in equality before the law is called legal egalitarianism. In criticism of this belief, the author Anatole France said in 1894, "In its majestic equality, the law forbids rich and poor alike to sleep under bridges, beg in

7520-561: The results of a long process of modernization within the Jewish communities of Europe, known as the Haskalah , or Jewish Enlightenment. Rabbi Kook's answer was as follows: Secular Zionists may think they do it for political, national, or socialist reasons, but in fact – the actual reason for them coming to resettle in Israel is a religious Jewish spark ("Nitzotz") in their soul , planted by God. Without their knowledge, they are contributing to

7614-515: The salvation of the Jews, promised by the Prophets , can come about only by self-help. Rabbi Moshe Shmuel Glasner was another prominent rabbi who supported Zionism. The main ideologue of modern Religious Zionism was Rabbi Abraham Isaac Kook , who justified Zionism according to Jewish law , and urged young religious Jews to support efforts to settle the land, and the secular Labour Zionists to give more consideration to Judaism. Kook saw Zionism as

7708-417: The streets, and steal loaves of bread." With this saying, France illustrated the fundamental shortcoming of a theory of legal equality that remains blind to social inequality; the same law applied to all may have disproportionately harmful effects on the least powerful. According to meritocratic theories, goods, especially wealth and social status , should be distributed to match individual merit , which

7802-478: The theory assert that God must be obeyed because of the nature of God's relationship with humanity, others assert that God must be obeyed because God is goodness itself, and thus doing God's command would be best for everyone. An early meditation on the divine command theory by Plato can be found in his dialogue, Euthyphro . Called the Euthyphro dilemma , it goes as follows: "Is what is morally good commanded by

7896-444: The utilitarian, justice is the maximization of the total or average welfare across all relevant individuals. Utilitarianism fights crime in three ways: So, the reason for punishment is the maximization of welfare, and punishment should be of whomever, and of whatever form and severity, are needed to meet that goal. This may sometimes justify punishing the innocent, or inflicting disproportionately severe punishments, when that will have

7990-425: The world (i.e. transactions where someone is made worse off). The result is that the world will have generated the greatest total benefit from the limited, scarce resources available in the world. Further, this will have been accomplished without taking anything away from anyone unlawfully. Equality before the law is one of the basic principles of classical liberalism . Classical liberalism calls for equality before

8084-555: Was Yeshivat Kerem B'Yavneh , established in 1954; the largest is the Hesder Yeshiva of Sderot , with over 800 students. Others which are well known include Yeshivat Har Etzion , Yeshivat HaKotel , Yeshivat Birkat Moshe in Maale Adumim , Yeshivat Har Bracha , Yeshivat Sha'alvim , and Yeshivat Har Hamor. These institutions usually offer a kollel for Semikha , or Rabbinic ordination. Students generally prepare for

8178-527: Was a Mitzvah by itself, and it should be carried out. Therefore, settling Israel is an obligation of the religious Jews, and helping Zionism is actually following God's will." Socialist Zionism envisaged the movement as a tool for building an advanced socialist society in the land of Israel, while solving the problem of antisemitism . The early kibbutz was a communal settlement that focused on national goals, unencumbered by religion and precepts of Jewish law such as kashrut . Socialist Zionists were one of

8272-475: Was considered religiously forbidden, and Zionism was seen as a sign of disbelief in God's power, and therefore, a rebellion against God. Rabbi Kook developed a theological answer to that claim, which gave Zionism a religious legitimation: "Zionism was not merely a political movement by secular Jews. It was actually a tool of God to promote His divine scheme, and to initiate the return of the Jews to their homeland –

8366-417: Was established at Kfar Haroeh by Moshe-Zvi Neria in 1939; " Yashlatz ", associated with Mercaz HaRav, was founded in 1964, and predates several schools similarly linked to Hesder yeshivot , such as that at Sha'alvim; see also the school-networks AMIT and Tachkemoni . Today, there are 60 such institutions, with more than 20,000 students. A Dati Leumi girls' high school is referred to as an " Ulpana ";

8460-543: Was formed in place of the NRP. Other parties and groups affiliated with religious Zionism are Gush Emunim , Tkuma , and Meimad . Kahanism , a radical branch of religious Zionism, was founded by Rabbi Meir Kahane , whose party, Kach , was eventually banned from the Knesset. Today, Otzma Yehudit and the Religious Zionism Party are the leading Dati Leumi parties. The flagship religious institution of

8554-536: Was founded in the center of the country as the core of a fourth bloc that came into being after the establishment of the state. The Labor Movement wing of Religious Zionism, founded in 1921 under the Zionist slogan "Torah va'Avodah" (Torah and Labor), was called HaPoel HaMizrachi . It represented religiously traditional Labour Zionists , both in Europe and in the Land of Israel, where it represented religious Jews in

8648-610: Was the first official Religious Zionist party. It also built a network of religious schools that exist to this day. In 1937–1948, the Religious Kibbutz Movement established three settlement blocs of three kibbutzim each. The first was in the Beit Shean Valley, the second was in the Hebron mountains south of Bethlehem (known as Gush Etzion ), and the third was in the western Negev . Kibbutz Yavne

8742-670: Was the first step toward redemption (גאולה), and that, therefore, one must hasten the messianic salvation by a natural salvation – whose main pillars are the Kibbutz Galuyot ("Gathering of the Exiles"), the return to Eretz Israel, agricultural work (עבודת אדמה), and the revival of the everyday use of the Hebrew language . The Mizrachi organization was established in 1902 in Vilna at a world conference of Religious Zionists. It operates

8836-489: Was the ideology of secular Zionism itself. Zionism's goal was first and foremost a transformation of the Jewish People from a religious society – whose sole shared characteristic was the Torah – into a political nationality, with a common land, language, and culture. Elchonon Wasserman said: The nationalist concept of the Jewish people as an ethnic or nationalistic entity has no place among us, and it's nothing but

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