Constitutional Law

Tzadik v. Haaretz Newspaper Publishing Ltd.

Case/docket number: 
LCA 6902/06
Date Decided: 
Wednesday, August 13, 2008
Decision Type: 
Appellate
Voting Justices: 
Primary Author
majority opinion
majority opinion
Author
concurrence
Introduction to the full text: 

The applicant is a member of the ultra-Orthodox community. One day in January 2002, the applicant set up a stall to distribute religious books near Dizengoff Center in Tel Aviv. It turned out that the stall was situated next to a store in which hung an advertisement that was described by the Magistrates Court as -

 

… A giant poster, of large proportions, hanging in the window of the shop in front of which the claimant set up his stall, featuring a woman wearing tight little shorts, standing with her legs wide open, with the figure of a man between them, looking at her.

 

At some point, the applicant noticed that respondent 4, a professional press photographer, was trying to photograph him. In response to the applicant’s strong objections to being photographed, respondent 4 assured him that the pictures were being taken for his personal use only. This promise turned out to be short-lived and unfounded, for the picture was published on February 2, 2002 in respondent 4’s regular column in Haaretz newspaper, published by respondent 1. The applicant filed suit against Haaretz Newspaper Publishing Ltd. (respondent 1), against its editors (respondents 2 and 3) and against the photographer (respondent 4) claiming that the publication of the photograph violated his privacy and constitutes a defamatory publication against him. 

Full text of the opinion: 

 

LCA 6902/06

Menashe Dror Tzadik

v

1.    Haaretz Newspaper Publishing Ltd. et al

             

The Supreme Court sitting as the Court of Civil Appeals

[26 December 2007]

Before Vice-President E. Rivlin and Justices J. Elon, A Grunis

Application for leave to appeal the judgment of the Tel Aviv-Jaffa District Court dated June 29, 2006, of CA 1974/04 by Judges I. Shilo, U. Fogelman and R. Ronen

Legislation cited:

Protection of Privacy Law, 5714-1981

Defamation Law, 5725-1965

 

Israeli Supreme Court cases cited:

[1]          CA 439/88 Database Registry v. Ventura [1994] IsrSC 48(3) 808.

               

For the applicant –          S. Peled, D. Shuv

For the respondents – T. Leiblich, T. Neumann

 

JUDGMENT

Vice-President E. Rivlin

Before us is an application to appeal the judgment of the Tel Aviv-Jaffa District Court (Judges U. Fogelman, R. Ronen and I. S. Shilo), which granted the respondents' appeal of the judgment of the Tel-Aviv Jaffa Magistrates Court (Judge Y. Shevah). It also determined that the respondents are not required to compensate the applicant.

The facts

1. The applicant is a member of the ultra-Orthodox community. One day in January 2002, the applicant set up a stall to distribute religious books near Dizengoff Center in Tel Aviv. It turned out that the stall was situated next to a store in which hung an advertisement that was described by the Magistrates Court as -

… A giant poster, of large proportions, hanging in the window of the shop in front of which the claimant set up his stall, featuring a woman wearing tight little shorts, standing with her legs wide open, with the figure of a man between them, looking at her.

At some point, the applicant noticed that respondent 4, a professional press photographer, was trying to photograph him. In response to the applicant’s strong objections to being photographed, respondent 4 assured him that the pictures were being taken for his personal use only. This promise turned out to be short-lived and unfounded, for the picture was published on February 2, 2002 in respondent 4’s regular column in Haaretz newspaper, published by respondent 1. The applicant filed suit against Haaretz Newspaper Publishing Ltd. (respondent 1), against its editors (respondents 2 and 3) and against the photographer (respondent 4) claiming that the publication of the photograph violated his privacy and constitutes a defamatory publication against him.

The previous proceedings

2. The Magistrates Court ruled that publication of the photograph constituted a violation of privacy under s. 2(4) of the Protection of Privacy Law, 5741-1981 (hereinafter: "Protection of Privacy Law"), because its publication could humiliate the applicant and cause him embarrassment within the ultra-Orthodox community in which he lives. The Court ruled that in this case, none of the defences in the Protection of Privacy Law were applicable. According to the Magistrates Court, the defence provided in s. 18(3) of the Law does not apply to our case because there is no public interest that justifies the violation of privacy. The Magistrates Court also found that contributory fault can be attributed to the applicant in that he “chose” to situate his stall next to the “provocative poster.” The compensation determined by the Magistrates Court, after a reduction of NIS 10,000 for the contributory fault, was set at NIS 20,000. The Magistrates Court rejected the applicant’s claim that publication of the photograph was defamatory, based on the defence prescribed in s. 14 of the Defamation Law, 5725-1965 (hereinafter: "Defamation Law") regarding a true publication that is of public interest.

3. The District Court granted the respondents’ appeal of the Magistrates Court’s judgment. The District Court ruled that even assuming that the publication involved a violation of privacy, the respondents could invoke the defence specified in s. 18(3) of the Protection of Privacy Law. According to the District Court, the applicant “is the one who chose the location of his stall to distribute religious books to the non-religious public, out of free choice and even though he was aware of his surroundings. He saw fit to position himself next to the shop window containing the poster that sparked his wrath.” Therefore, the District Court stated that “this is not a case of protecting someone who wished to be left alone, and the violation of privacy is limited in extent.” Under these circumstances – so it determined – considerations of freedom of expression and the public interest in the publication outweigh the violation of privacy (assuming such a violation does indeed exist). The District Court concurred with the Magistrates Court’s reasons for rejecting the applicant’s suit based on the Defamation Law.

  The applicant filed an application for leave to appeal the judgment of the District Court. Following the hearing held before us, the parties submitted supplementary summations on the question of whether in this case there was a violation of privacy, within the meaning of the provisions of s. 2(8) of the Protection of Privacy Law.

 The Parties’ Claims

 4. The applicant reiterates his arguments that the publication constitutes a violation of privacy and defamation. He especially emphasizes the fact that he “resolutely announced his refusal to have his picture published and he received explicit assurance of such from respondent 4” [emphasis in original - E. R.]. The applicant argues, inter alia, that there is no public interest in the publication of the photograph which would justify the violation of privacy, since he is a private individual and he was not photographed in the context of any public event. He maintains that there is no justification for giving priority to freedom of expression in this case, and that the District Court did not achieve a correct balance between the violation and the public interest.

5. The respondents maintain that leave to appeal should not be granted because the conditions for holding a “third round” of hearings on this matter have not been fulfilled. Essentially, the respondents believe that there has been no violation of privacy within the meaning of the Protection of Privacy Law. In their opinion, publication of the photograph does not “debase” or “humiliate,” and therefore it does not fall within the bounds of the provisions of s. 2(4) of the Law. Similarly, the respondents argue that there has been no violation of privacy in the sense of a “breach of duty of confidentiality regarding a person’s private affairs, by virtue of an explicit or implicit agreement” – in accordance with s. 2(8) of the Law. This is because the published photo is unrelated to the “private affairs” of the applicant, who elected to distribute religious books in the public domain. They further argue that no agreement was made between the parties. The respondents believe that even if the applicant’s privacy was violated, the defence prescribed in s. 18(3) of the Law applies in this case, since the published photo was true and of public interest. The respondents point out in their supplementary summation: “Indeed, respondent 4 may have erred when he told the applicant, out of distress and fear, that the images would be for his personal use only. Perhaps this was wrong. However, this error in no way adds to or detracts from the applicant’s claims.”

We have decided to grant leave to appeal and to treat the application as if an appeal had been filed based on the leave granted. The appeal should be granted.

Breach of a Confidentiality Agreement Regarding a Person’s Private Affairs

6. As we will explain imminently, what makes the circumstances of this case unique is the promise given by respondent 4 to the applicant. S. 2 of the Protection of Privacy Law, which defines “what is a violation of privacy,” includes various situations that constitute a violation of privacy, including the following situation (subsection 2(8)):

'A breach of a duty of confidentiality regarding a person’s private affairs, as determined in an explicit or implicit agreement.'

This subsection lists three elements: an explicit or implicit agreement; the agreement creates a duty of confidentiality regarding the person’s private affairs; a breach of that duty. The element of "agreement" is present in our case. Respondent 4 assured the applicant that the photographs were intended for his personal use only. He admits this, and even says that he “may have erred” in doing so. This is an agreement whereby respondent 4 undertook not to publish his photographs of the applicant against the background of the said poster on the wall. This is a “duty of confidentiality” – as specified by the Law. The fact that the agreement was given verbally, in the street, does not detract from its validity – this is a street agreement, contracted in real time when street photos were being taken. Furthermore, according to the wording of the Law, the existence of an implied agreement is sufficient to fulfill the conditions of the section. It was respondent 4 who chose to promise what he promised. He took the commitment upon himself. No circumstances that void his commitment have been proven to exist in our case. The element of a “breach of a duty of confidentiality” also exists in our case – it was breached when the photograph of the applicant was published in the newspaper.

7.  Does the duty of confidentiality in the agreement relate to the applicant’s “private affairs”? This question must be answered in the affirmative. The Protection of Privacy Law does not define the term “private affairs.” The interpretation of the term was discussed in CA 439/88 Registrar of Databases v. Ventura [1], at p. 808: the question there related to whether the creation of a database of people and corporations who had provided checks without coverage constituted a violation of privacy under s. 2(9), which deals with the situation in which use has been made of information relating to a person's "private affairs" for a purpose other than the purpose for which it was divulged. In that case Justice Bach adopted a broad interpretation of the term “private affairs” and determined that –

 '[t]he natural and normal meaning of the words a person’s ‘private affairs’ is any information related to that person’s private life, including his name, address, phone number, workplace, his friends, his relationship with this wife and other family members, etc.'

Justice Strasberg-Cohen interpreted the term more narrowly and opined that its interpretation should be dependant on the particular context and circumstances of the case:

'The answer to the question of what are a person’s private affairs is not unequivocal, and as with many other expressions that we encounter in law books and in every day life, their interpretation depends on their context and the purpose that this interpretation must serve.'

 According to Justice Strasberg-Cohen, “it may be that each separate detail does not constitute a person’s ‘private affairs’, whereas the combination of several details and the information derived from them might constitute such affairs.”

8.            The scholar Eli Halm, in his book Privacy Law (2003)121-126, provides support for ascribing a broad interpretation to the term “private affairs.” In his opinion, we must distinguish between information relating to a person's "intimacy" and a broader framework of information that falls into the category of a “person’s private affairs.” This distinction is based on the fact that the Protection of Privacy Law does not prohibit everyone from publishing information related to a person’s “private affairs,” but rather,  it imposes this prohibition on a particular, defined group of people who have a “special relationship” with the informants: one who by virtue of the law is obligated to refrain from publicizing (s. 2(7)); one who by virtue of an agreement is obligated to refrain from publicizing (s. 2(8)); one who makes use of information for a purpose other than the purpose for which the information was divulged to them (s. 2(9)). These special relationships – according to Halm – impose a greater duty on the person receiving information not to expose details related to the privacy of the informant. Therefore, information belonging to the “outer circle” of a person’s privacy – such as identifying details and contact information, as well as personal and particular details – should be included under the heading of “a person’s private affairs.”   

9. The conclusion that the applicant’s photograph constitutes a part of his “private affairs” is derived from the application of each of these approaches described above. According to the broad interpretation that Justice Bach assigned to the term, a photograph exposing the identity of the applicant and, in our case, his occupation at that time, certainly involves the applicant’s “private affairs.” According to Halm’s approach, it would appear that a person’s photograph is included in the applicant’s “private affairs,” since it includes identifying details and details particular to him, and the prohibition on their publication is justified in light of the “special relationship” that exists in our case, i.e. the photographer’s promise not to publish the photograph. Even the application of the more limited approach, that is conditioned by the actual context and circumstances, will not yield a different outcome. According to this approach, assuming that a person’s photograph does not necessarily constitute a part of his “private affairs” in every case, the photograph in the case before us – by means of which it is possible to identify the applicant, his communal affiliation, his location and his activities at that time – constitutes a combination of details that constitute a “private affair” in this specific context.

In our case, therefore, the elements listed in s. 2(8) of the Protection of Privacy Law are all present. Having reached the conclusion that the applicant’s privacy was violated, we must now examine whether the defence claimed by the respondents – which appears in s. 18(3) of the Law – applies in this case.

The defence in s.18(3) of the Protection of Privacy Law

10.          Under s. 18(3) of the Protection of Privacy Law, a valid defence requires that -

'There was a public interest that justified the violation in the circumstances of the case, provided that if the violation was by publication –the publication was not false.'

The parties disagree on the question of whether there was “a public interest that justified the violation in the circumstances of the case.” The District Court answered this question in the affirmative, after considering the balance between freedom of expression coupled with the public’s interest in the publication, and the right to privacy. The problem with this mode of analysis lies in the fact that it does not attribute sufficient weight to the central issue that makes the case before us distinct – the existence of a promise on the part of respondent 4 that he would not publish the photograph. Even though this promise does not automatically negate the applicability of the defence, it certainly has implications for the nature of the public interests involved and for the appropriate balancing point. First, the public's interest in upholding the principle that “a promise must be kept” does exist. Secondly, there is a public interest in the maintenance of journalistic integrity. This second interest is also, and especially, in the interest of newspapers wishing to maintain fruitful reciprocal relations with their sources.  The need to protect all these interests certainly dims the “public interest” in the publication of the photo. We have not been convinced that in this particular case, a “public interest” exists that would justify the violation of a promise given to the applicant and the violation of his privacy. The more that this protection is extended to situations such as the one before us, the more s. 2(8) of the Law will lose its meaning. This was not the legislature’s intention in prescribing the defence in s. 18(3). This was not the purpose of the Law (regarding this defence, see also: Halm, ibid., pp. 213-236; Database Registry v. Ventura [1], at pp. 825-827).

As an aside we will mention that the question of whether there was deception in the published photo in this case is not a simple one. The “displacement” of the applicant, who belongs to the ultra-Orthodox world, from his usual surroundings and the capturing of his figure, identifiable by clothes distinctive to his community, against the background of a revealing picture of a young woman, draws a prejudicial connection between him and a world that he and the members of his community view as illicit. The question raised here is whether the photograph reflects the truth or a distortion of reality created by a coincidence. This question could arise in another similar, if not identical situation, for example where a camera captures a politician just as a huge advertisement for the opposing party pasted to the side of a bus passes by. This question was not discussed in the lower court, nor will we address it now.

11.          Having arrived at this conclusion, we have not found it necessary to decide on the applicant’s claim that his privacy was also violated under s. 2(4). Regarding the claims related to the Defamation Law, we have not found any reason to interfere with the conclusion reached by the earlier courts. This is because we have not been convinced that the publication of the photograph harms the applicant to a degree that constitutes grounds for a suit under the Defamation Law. Needless to say, in such matters each case must be examined based on the particular circumstances.  It must be said that if not for the violation of the promise to the applicant, in my view the applicant would not have had a case. Were it not for that promise, I think that freedom of expression would prevail over violation of privacy, as well as any damage to the applicant’s good name.

The remedy

12.          The Magistrates Court set the amount of compensation payable to the applicant at NIS 30,000. The Magistrates Court deducted NIS 10,000 from this amount due to the “contributory fault” that it assigned to the applicant, since he had chosen to situate his stall near the “provocative poster.” Indeed, the stall was situated near the shop where the advertisement hung inside; however, this “contributory fault” is irrelevant to the issue of the agreement made between the applicant and respondent 4. Therefore, in light of the reasoning at the basis of our ruling today, there is no reason to reduce the compensation and it should be set at NIS 30,000.

The appeal is granted as stated. The District Court’s judgment is voided. The judgment of the Magistrates Court, with the aforesaid amendment, is reinstated. The respondents will bear the applicant’s court costs and lawyers’ fees in the amount of NIS 10,000.

Justice J. Elon

I agree.

Justice A. Grunis:

I agree with my colleague, Vice-President Eliyahu Rivlin, that in this case, the applicant’s privacy was violated, as stated in s. 2(8) of the Protection of Privacy Law, 5741-1981. I also agree that in light of the promise made by respondent 4 to the applicant and following its violation, the defence prescribed in s. 18(3) of the Law does not apply to our case.

   Therefore, I see no need to express an opinion about what conclusion would have been drawn were it not for the violation of the promise made to the applicant.

 

Decided as per the judgment of Vice-President E. Rivlin

12 Av 5768

13August 2008

 

 

Szenes v. Broadcasting Authority

Case/docket number: 
HCJ 6126/94
HCJ 6143/94
HCJ 6126/94
Date Decided: 
Monday, July 26, 1999
Decision Type: 
Original
Abstract: 

Facts: Chana Szenes, born in Budapest, Hungary in 1921, emigrated to Mandatory Palestine alone at the age of 18. In 1943, during World War II, she enlisted in the British army. In June 1944, Chana Szenes parachuted in Yugoslavia, and crossed the border into Hungary with the aid of partisan groups. The German army captured her almost immediately. Chana Szenes was executed by a German firing squad on November 8, 1944. The current petition concerns the play “The Kastner Trial,” written by respondent no. four. The play, based on the true story of the Kastner affair, was intended to be televised. In one of the scenes of the play, one of the characters claims that Chana Szenes broke under interrogation by the Hungarian police and betrayed her comrades. Petitioners, including relatives of Szenes, petitioned this court to prevent the broadcast of that scene in the play. Petitioners claimed that the scene contained falsehoods, defamed Chana Szenes, and injured the feelings of many, including survivors of the Holocaust.

 

Held: For the purposes of the petition, the Court assumed that the play, with the scene in question, defamed Chana Szenes, and also injured the feelings of the public in general and that of Holocaust survivors in particular. The Court held, however, that, in a democratic society, only a near certainty of grave and severe injury to feelings can justify the prior restraint of expression. The court held that the scene in question did not present a near certainty of such injury. As such, the petition was denied. Justice Cheshin dissented. 

Voting Justices: 
Primary Author
majority opinion
majority opinion
Author
dissent
Full text of the opinion: 

HCJ 6126/94

HCJ 6143/94

HCJ 6126/94

1. Giora Szenes

2. Eitan Szenes

3. Dr. David Szenes

4. Deputy Chairman of Yad Va‑Shem                                 

HCJ 6143/94

1. Nadia Matar

2. Women’s Association for the Future of Israel

v.

1. The Broadcasting Authority

2. Chairman of the Broadcasting Authority

3. Director-General of National Television

4. Mordechai Lerner

5. Uri Barbash                            

The Supreme Court Sitting as the High Court of Justice

[July 26, 1999]

Before President A. Barak, Justices E. Mazza, M. Cheshin

Petition for an order nisi and Interim Order

Facts: Chana Szenes, born in Budapest, Hungary in 1921, emigrated to Mandatory Palestine alone at the age of 18. In 1943, during World War II, she enlisted in the British army. In June 1944, Chana Szenes parachuted in Yugoslavia, and crossed the border into Hungary with the aid of partisan groups. The German army captured her almost immediately. Chana Szenes was executed by a German firing squad on November 8, 1944. The current petition concerns the play “The Kastner Trial,” written by respondent no. four. The play, based on the true story of the Kastner affair, was intended to be televised. In one of the scenes of the play, one of the characters claims that Chana Szenes broke under interrogation by the Hungarian police and betrayed her comrades. Petitioners, including relatives of Szenes, petitioned this court to prevent the broadcast of that scene in the play. Petitioners claimed that the scene contained falsehoods, defamed Chana Szenes, and injured the feelings of many, including survivors of the Holocaust.

Held: For the purposes of the petition, the Court assumed that the play, with the scene in question, defamed Chana Szenes, and also injured the feelings of the public in general and that of Holocaust survivors in particular. The Court held, however, that, in a democratic society, only a near certainty of grave and severe injury to feelings can justify the prior restraint of expression. The court held that the scene in question did not present a near certainty of such injury. As such, the petition was denied. Justice Cheshin dissented.

Israeli Cases Cited:

  1. HCJ 58/68 Shalit v. Minister of the Interior, IsrSC 23(2) 477.
  2. CA165/82 Kibbutz Hatzor v. Assessment Clerk Rechovot, IsrSC 39(2) 70.
  3. HCJ 953/87 Poraz v. Mayor of Tel‑Aviv/ Jaffa, IsrSC 42(2) 309.
  4. FH 9/77 Israel Electric Company v. “Ha’aretz” Newspaper, IsrSC 32(3) 337.
  5. HCJ14/86 Laor v. Film and Play Review Board, IsrSC 41(1) 421.
  6. EA 2/84 Neiman v. Chairman of the Central Elections Committee of the Eleventh Knesset, IsrSC 39(2) 225.
  7. CA 723/74 “Ha’aretz” Newspaper Publications v. Israel Electric Company, IsrSC 31(2) 281.
  8. HCJ 73/53 “Kol Ha’Am” v. Minister of the Interior, IsrSC 7 871.
  9. HCJ 153/83 Levi v. District Commander of Israeli Police Southern Command, IsrSC 38(2) 393.
  10. CA 105/92 Re’em Engineers and Contractors v. Municipality of Upper Nazareth, IsrSC 47(5) 189.
  11. CrimA 225/68 State of Israel v. Ben Moshe, IsrSC 22(2) 427.
  12. HCJ 4804/94 Station Film Company v. Film and Play Review Board, IsrSC 50(5) 661; [1997] IsrLR 23.
  13. HCJ 806/88 Universal City Studios Inc. v. Film and Play Review Board, IsrSC 43(2) 22.
  14. HCJ 399/85 Kahane v. Broadcasting Authority, IsrSC 41(3) 255.
  15. HCJ 5503/94 Segal v. Speaker of the Knesset, IsrSC 51(4) 529.
  16. CA 214/89 Avneri v. Shapira, IsrSC 43(3) 840.
  17. HCJ 2481/93 Dayan v. Jerusalem District Commander, IsrSC 48(2) 456.
  18. CA 294/91 Jerusalem Community Burial Society v. Kestenbaum, IsrSC 46(2) 464.
  19. HCJ 5688/92 Vichselbaum v. Minister of Defense, IsrSC 47(2) 812.
  20. FH 3299/93 Vichselbaum v. Minister of Defense, IsrSC 49(2) 195.
  21. HCJ 109/70 The Orthodox Coptic Patriarch of Jerusalem v. Minister of Police, IsrSC 25(1) 225.
  22. HCJ 5016/96 Horev v. Minister of Transportation, IsrSC 51(4) 1; [1997] IsrLR 149.
  23. HCJ 4541/94 Miller v. Minister of Defence, IsrSC 49(4) 94; [1995-6] IsrLR 178.
  24. CrimFH 2316/95 Ganimat v. State of Israel, IsrSC 49(4) 589.
  25. HCJ 372/84 Kloppfer-Naveh v. Minister of Education and Culture, IsrSC 38(3) 233.
  26. HCJ 953/89 Indoor v. Mayor of Jerusalem, IsrSC 45(4) 683.
  27. HCJ 257/89 Hoffman v. Appointee for the Western Wall, IsrSC 48(2) 265.
  28. HCJ 606/93 Kiddum Yazamoth (1981) and Publishing v. Broadcasting Authority, IsrSC 48(2) 1.
  29. HCJ 2888/97 Novik v. Channel Two Television and Radio, IsrSC 51(5)193.
  30. CrimA 126/62 Dizenchik v. Attorney General, IsrSC 17 169.
  31. CrimA. 696/81 Azulai v. State of Israel, IsrSC 37(2) 565.
  32. CrimA 6696/96 Kahane v. State of Israel, IsrSC 52(1) 535.
  33. HCJ 987/94 Euronet Kavei Zahav (1992) v. Minister of Communications, IsrSC 48(5) 412.
  34. HCJ 3477/95 Ben-Attia v. Minister of Education, Culture and Sport, IsrSC 49(5) 1.
  35. HCJ 351/72 Keinan v. Film and Play Review Board, IsrSC 26(2) 811.
  36. HCJ 7128/96 Temple Mount Faithful Movement v. Government of Israel, IsrSC 51(2) 509.
  37. HCJ 807/78 Ein Gal v. Films and Play Review Board, IsrSC 33(1) 274.
  38. HCJ 273/97 Association for the Preservation of Individual Rights of Homosexuals, Lesbians and Bisexuals in Israel v. Minister of Education, Culture and Sport, IsrSC 51(5) 822.
  39. HC 1/81 Shiran v. Broadcasting Authority, IsrSC 35(3) 365.
  40. HCJ156/75 Dakah v. Minister of Transportation, IsrSC 30(2) 94.
  41. HCJ 266/81 Avron v. Broadcasting Authority, IsrSC 35(3) 502.
  42. HCJ 2137/98 Elias v. Chairman of Managerial Committee, Broadcasting Authority (unreported case).
  43. HCJ 935/89 Ganor v. Attorney General, IsrSC 44(2) 485.
  44. HCJ 6163/92 Eisenberg v. Minister of Construction and Housing, IsrSC 47(2) 229; [1992-4] IsrLR 19.
  45. HCJ 259/84 M.I.L.N Israeli Institute for Better Business and Product v. Broadcasting Authority, IsrSC 38(2) 673.
  46. HCJ 243/82 Zichroni v. Directorial Committee of the Broadcasting Authority, IsrSC 37(1) 757.
  47. CrimA 232/55 Attorney General v. Greenwald, IsrSC 12 2017.
  48. FH 7325/95 Yediot Acharonot v. Krauss, IsrSC 52(3) 1.
  49. CrimApp 537/95 Ganimat v. State of Israel, IsrSC 49(3) 355.
  50. CA 506/88 Shefer v. State of Israel, IsrSC 48(1) 87; [1992-4] IsrLR 170.
  51. CA 1482/92 Hagar v. Hagar, IsrSC 47(2) 793.
  52. HCJ 3933/92 Barachat v. C.O.S. Central Command, IsrSC 46(5) 1.
  53. CA 6024/97 Shavit v. Rishon Lezion Jewish Burial Society, IsrSC 53(3) 600; [1998-9] IsrLR insert.
  54. CA 1182/90 Shacham v. Rothman, IsrSC 46(4) 330.

 

District Court Cases Cited

  1. DC (Jer) 124/53 Attorney General. v. Greenwald, IsrDC 44 3.

American Cases Cited

  1. New York Times v. Sullivan, 376 U.S. 254 (1964).
  2. Masson v. New Yorker Magazine, 501 U.S. 496 (1991).
  3. Davis v. Costa-Gravas, 654 F. Supp. 653 (S.D.N.Y. 1987).
  4. Seale v. Gramercy Pictures, 964 F. Supp. 918 (E.D. Pa. 1997).
  5. Whitney v. California, 274 U.S. 357 (1927).

German Cases Cited

  1. 30 BVerfGE 173 (1971).

Israeli Books Cited

  1. H. Cohen, Z’chuyot Haadam Bimikra Ubitalmud [Human Rights in Jewish Law] (1984).
  2. 2 A. Rubinstein, Hamishpat Haconstitutzioni shel Midinat Yisrael [Israeli Constitutional Law] (5th ed. 1997).
  3. R. Cohen-Almagor, Gvulot Hasavlanut Vihacherut [Limits of Tolerance and Freedom] (1994).
  4. 3 A. Barak, Parshanut Bimishpat, Parshanut Chukatit [Interpretation in Law, Constitutional] (1993).

Israeli Articles Cited

  1. A. Barak, Chofesh Habitoi Umigbaloteha [Freedom of Expression and its Limitations], 40 Hapraklit 5 (1993).
  2. A. Barak, Hamisoret shel Chofesh Habitoi Biyisrael Ubiayoteha [The Tradition of Freedom of Expression in Israel and its Problems], 27 Mishpatim 223 (1997).
  3. H. Sommer, Hazchuyot Habilti Minuyot Vihekefa shel Hamahapacha Hachukatit [The Unspecified Rights – The Scope of the Constitutional Revolution], 28 Mishpatim 257 (1997).
  4. A. Barak, Zchuyot Adam Muganot: Hahekef Vihahagbala [Protected Human Rights], 1 Mishpat Umimshal 253 (1992-1993).
  5. Y. Karp, Mikztat Shielot Al Kvod Haadam lifi Chok Hayesod: Kvod Haadam Vicheruto [Questions about Human Dignity], 25 Mishpatim 129 (1995).
  6. A. Bendor, Chofesh Lishhon-Hara [Freedom of Defamation], 20 Mishpatim 561 (1990-1991).

Foreign Books Cited:

  1. F.F. Schauer, Free Speech: A Philosophical Enquiry (1982).
  2. D.P. Kommers, The Constitutional Jurisprudence of the Federal Republic of Germany (2nd ed., 1997).
  3. D.P. Currie, The Constitution of the Federal Republic of Germany (1994).

 

Foreign Articles Cited:

  1. D.A. Anderson, Symposium: Defamation in Fiction: Avoiding Defamation Problems in Fiction, 51 Brook. L. Rev. 383 (1984-1985).

Jewish Law Sources Cited:

  1. Babylonian Talmud, Tractate Eruvin, 13b.
  2. Bamidbar Rabbah, Pinchas, 21:2
  3. Babylonian Talmud, Tractate Baba Metzia, 58b
  4. Maimonides, Mishneh Torah, Hilchot Deot, 7:2.
  5. Mishnah, Ethics of our Fathers, 2:14, 3:14.
  6. Babylonian Talmud, Tractate Taanit, 23a.
  7. Exodus 1:6, 1:8
  8. Judges 2:8, 2:10.
  9. Genesis 1:27.
  10. Mishnah, Ethics of our Fathers 3:14.
  11. I Samuel 2:30.

 

 

JUDGMENT

President A. Barak

1. “The Kastner Trial” is a screenplay, penned by M. Lerner. It was intended for television broadcast. The play, an artistic creation divided into three parts, was inspired by the Kastner affair, especially by the trial in the Jerusalem District Court. See D.C. 124/53 The Attorney-General v. Greenwald [55]. The screenplay takes place primarily in the courtroom. It retells the story of the rescue of the Jews of Hungary during the Second World War and the moral dilemmas that these efforts involved. It is a docudrama – an artistic genre that does not purport to accurately reflect the events that it depicts. Quite naturally, it mixes both reality and fiction. Each episode is prefaced by a notice which states:

The events depicted in this film were inspired by the Kastner-Greenwald trial. Nonetheless, the movie should not be regarded as a recreation of these events, but rather as a drama of historical fiction.

2. One of these episodes features the mother of Chana Szenes, Mrs. Catherine Szenes. She is seen testifying as a witness in the criminal trial of Mr. Greenwald. As Mrs. Szenes is being cross-examined, Mr. Kastner, who is sitting in the courtroom, interrupts. In one of his outbursts, he lashes out at Catherine Szenes, exclaiming:

How dare you criticize me? Who even asked your daughter to come to Budapest? What did she think she would do? Due to her own recklessness, and the arrogance of those who sent her, she crossed the border like a new recruit and was captured five minutes later. And I will tell you who told the Hungarian police that Palgi and Goldstein were on their way to me. It was her! Your daughter, Chana Szenes, the heroine! She broke under interrogation and revealed everything. I can imagine the sort of tortures she underwent. Nobody could have withstood such torture. But it was not because of me that Palgi and Goldstein were arrested, but because of her! (emphasis added).

To this Catherine Szenes replies: “Not true!”

3. Kastner’s lines in the script, which I italicized, offended Chana Szenes’ brother and his sons, the petitioners in HCJ 6126/94. They also offended Ms. Matar and the Women’s Association for the Future of Israel, the petitioners in HCJ 6143/94. The petitioners approached the Broadcasting Authority and the playwright and requested that the italicized lines – according to which Chana Szenes broke under interrogation and revealed that Palgi and Goldstein were on their way to meet Kastner – be deleted from the broadcast. They claimed that the lines were false, that Chana Szenes had bravely borne her interrogation and did not betray her comrades. Furthermore, they maintain, these falsities tarnish the image of Chana Szenes as one of the greatest Jewish heroines in history. They argued that broadcasting the lines will deeply offend thousands of people who cherish Chana Szenes’ memory. These include both Holocaust survivors and native-born Israelis. Both the author and the Broadcasting Authority rejected the petitioners’ requests, emphasizing the principles of the freedom of expression and artistic creativity. They noted that the screenplay was a fictional drama, merely inspired by events that had actually occurred. Mr. Lerner explained that he had attempted to balance between historical facts and the need to express his own worldview, as well as his commitment to artistic quality. It was for the public to judge whether he had fulfilled these tasks. In its response, the Broadcasting Authority stated that the screenplay was prefaced by the “Author’s Explanation,” which stated that the play is:

A fictional drama inspired by events that actually occurred. The drama strives to integrate these historical events with the behavioral patterns of dramatic characters. Casting events in this manner obviously necessitated divergence from how the events actually occurred and, as such, posed a difficult dilemma concerning the degree of historic accuracy required in an artistic creation.

Respondents informed us that it would be stressed, at the beginning of each episode, that the film should not be seen as a documentary presentation, but rather as historical fiction. They also stated that, after the film’s conclusion, an in-studio discussion would be held to which Chana Szenes’ brother would be invited, along with historians and journalists. In this forum, all those dissatisfied with the series would have an opportunity to respond.

4. The response of the Broadcasting Authority did not satisfy petitioners. They petitioned this Court to order the Broadcasting Authority to delete the paragraph in which Kastner states that Chana Szenes had broken under interrogation and revealed the imminent arrival of Palgi and Goldstein. Petitioners asked the Court for an interim order preventing the broadcast, scheduled for November 7, 1994, from being aired until the petitions were decided. That same morning, the Court convened to hear the claims. All agreed that Kastner never actually spoke the words attributed to him by the script. Nor was it disputed that Kastner’s lines were substantively untrue and lacked historical basis. As such, petitioners argued that the Broadcasting Authority, as a national agency, must refrain from airing misleading and unreliable information. See The Broadcasting Authority Law-1965, § 4. Petitioners also argued that airing the false statements would deeply and seriously taint Chana Szenes’ dignity and good name. Thus, petitioners submit, Kastner’s lines constitute intentional defamation, without the protection of the defenses of “good faith” or “truth.” Moreover, petitioners argue that this injury is magnified by the inability of the late Chana Szenes to protect her rights. Petitioners further argue that broadcasting the false paragraph will offend the feelings of the public. The tale of Chana Szenes’ bravery belongs to the history of the Jewish nation. It is part of our national folklore. This being the case, petitioners maintain, in the conflict between freedom of expression on the one hand, and the public’s feelings and the individual’s right to dignity on the other, the latter must prevail.

5. Respondents defend their position. They argue that freedom of expression may only be infringed under extreme circumstances, which involve a clear and present danger to the public peace. Such circumstances do not characterize the case at bar. The Broadcasting Authority, they argue, gave appropriate weight to the conflicting interests. Its decision is reasonable and the necessary measures were adopted in order to mitigate the damage to the dignity of Chana Szenes, and that of her family and the general public.

6. On that same day, we rendered our decision and held as follows:

We have decided to reject the petition, in accordance with the majority opinion of Justices Barak and Mazza, with Justice Cheshin dissenting. Our reasons for this decision will be provided separately. The three of us are convinced that deleting the disputed paragraph would not interfere with the flow of the screenplay. Even so, the majority held that such a decision is subject to the authority of the Broadcasting Authority, it is not the Court’s place to instruct them in this regard. The dissent, for its part, contended that, since the Broadcasting Authority was not the drama’s original author, it may be ordered to comply with the petitioners’ request.

The time has come to give our reasons for that decision.

The Normative Framework

7. Our point of departure is the Broadcasting Authority’s power and discretion, which derive from the Broadcasting Authority Law. According to the provisions of that law, the Broadcasting Authority shall “broadcast educational, entertainment and informational programs in the areas of politics, social life, economics, culture, science, and art.” See the Broadcasting Authority Law-1965, § 3. In these broadcasts, the Authority must present the “different outlooks and opinions of the public, as well as supply reliable information.” Id., § 4. The scope of this power and discretion is determined by the interpretation of the law’s provisions, in view of the fundamental principles of our legal system. Indeed, a statute is “a creature of its surroundings.” HCJ 58/68 Shalit v. Minister of the Interior [1] at 513 (Sussman, J.). A statute’s surroundings are not limited to its textual setting but also include the statute’s broader context. This context is predicated on “broad circles of accepted principles, fundamental goals and basic criteria.” CA 165/82 Kibbutz Hatzor v. Assessment Clerk Rehovot [2] at 75. These values and principles form the statute’s general purpose. It may be presumed that the legislature intended to bring these values to fruition. See HCJ 953/87 Poraz v. Mayor of Tel‑Aviv/Jaffa [3] at 329.

8. There are three principles and values applicable to our case. First, we must consider the freedom of expression and creativity. Second, we must bear in mind a person’s right to his or her good name. Finally, we must consider the public welfare. At times, these values are compatible. Occasionally, however, they conflict, making it necessary to strike an appropriate balance. Quite often, the values and principles come in pairs, each one pulling in its own direction. The thesis confronts the antithesis, and a synthesis between the two is required. This synthesis is achieved by examining the relative weight associated with the different values in the conflict. The balancing must be normative and principled; the basic criteria for deciding this balance must be determined. See FH 9/77 Israel Electric Company v. “Ha’aretz” Newspaper [4] at 361; HCJ 14/86 Laor v. Film and Play Review Board [5] at 434.

9. In interpreting the scope of the Broadcasting Authority’s discretion, the first value to be considered is the freedom of expression. This is a basic value derived from the values of the State of Israel as a Jewish and democratic state. Indeed, Jewish heritage is based on a plurality of opinions and views. See Justice Elon’s opinion in EA 2/84 Neiman v. Chairman of the Eleventh Knesset Elections Committee [6] at 294. “Both are the words of the Living God.” See Babylonian Talmud, Tractate Eruvin 136b [76]. Jewish Law is characterized by pluralism, without the interference of the sovereign. “Just as people’s faces are not alike, so too their opinions are not the same. Rather, each one has an opinion of their own.” Bamidbar Rabbah, Pinchas 21:2 [77]. Justice Elon, in Neiman [6] at 296, summed up the Jewish approach to freedom of expression in the following manner:

This is the doctrine of leadership and government in the Jewish tradition. Every single person should be tolerated. Every single group, according to its own views and opinions. This is the great secret of tolerance and listening to the other, and the great power of the freedom of expression for every person and community. Not only is this essential for proper and enlightened government, it is also essential for its creativity. In this world, two opposing forces confront each other and reproduce, and how much more so is this true in the spiritual world.

A classic expression of this is the freedom of expression granted the biblical prophet, as H. Cohen noted:

The typical embodiment of freedom of speech in ancient Jewish history is not negative, but positive, namely the institution of prophecy … there arose for us prophets, whose prophecies embodied the freedom of speech.

H. Cohen, Z’chuyot Haadam Bimikra Ubitalmud 69 (1984) [62].

Freedom of speech is one of the State of Israel’s fundamental values as a democratic state, which regards freedom of speech as a “supreme” or “sublime” right. See CA 723/74 “Ha’aretz” Newspaper Publications v. Israel Electric Company [7] at 295; HCJ 73/53 “Kol Ha’Am” v. Minister of the Interior [8] at 878. As such, it occupies a “place of honor in the pantheon of basic human rights.” HCJ 153/83 Levy v. District Commander of the Israeli Police – Southern Command [9] at 398. Indeed, freedom of speech is “an integral part of our legal system’s ethos.” CA 105/92 Re’em Engineers v. Municipality of Upper‑Nazareth [10] at 201, and it is said to constitute democracy’s “soul.” CrimA 255/68 The State of Israel v. Ben Moshe [11] at 435 (Agranat, J.). Artistic expression is a central element of the freedom of expression. HCJ 4804/94 Station Film Company v. Films and Play Review Board [12] at 680 {41}.

Freedom of expression “forms a basis of the freedom of artistic creation in the literary sphere and in forms of visual expression.” HCJ 806/88 Universal City Studios v. Film and Play Review Board [13] at 27 (Shamgar, P.). “Freedom of expression is the freedom of the creator to burst out of the confines of his or her heart, spread out his or her wings and let his or her thoughts roam free.” Laor [5] at 433. Freedom of expression is not the only source of the individual’s freedom of artistic creation. This latter freedom can also be regarded as an independent human right, existing in its own right. This is a person’s right to freedom of artistic creation, to which I referred in Station Film [12] at 680 {41}, stating:

It may be understood as a constitutional right that “stands on its own two feet,” so to speak. It is based on the notion that man is an autonomous creature, entitled to self-actualization, as both a creator and as one who benefits from creation. Indeed, freedom of artistic expression is the artist’s freedom to create. It is the freedom to choose a subject and the manner in which it is presented. It is also the freedom of others to listen and absorb.

In our case, the freedom of artistic creation in question is that of Mr. Lerner. It is his freedom of expression. From the perspective of the Broadcasting Authority, this case also involves its own freedom of expression, as both speaker and as the forum. HCJ 399/85 Kahane v. Broadcasting Authority [16] at 268; HCJ 5503/94 Segal v. Speaker of the Knesset [15] at 545. Freedom of expression and freedom of artistic creation include the freedom of every one of us to read, to look, and to absorb. The public’s “right to know” is to be taken literally. It signifies the right of everyone to listen and to understand, to form an opinion, to debate and to persuade.

10. Do freedom of expression and artistic creation extend to expression that is not true? The answer to this question is affirmative. Speech which is false is contained within the freedom of expression and creation. Speech which is false and defamatory is included within the definition of freedom of expression. See CA 214/89 Avneri v. Shapira [16] at 857. An obscenity based on a falsehood is included in freedom of expression. See Station Film [12] at 676 {35}. An artistic work based on falsehood is included in freedom of expression. Compare Laor [5] at 433.

11. This having been said, freedom of expression and creation are not the only values that we must consider. A democratic society is founded on a spectrum of values and principles, with the freedom of speech and of artistic creation being only one of these. Realization of these other values dictates that we rein in the protection afforded the freedom of expression and creation, in order to extend appropriate protection to these other values. My freedom of movement ends where your body begins. My freedom of expression does not give me license to defame another, nor does it allow me to disclose confidential state secrets or to endanger the public welfare. Freedom of expression is not the freedom to commit perjury. Constitutional theory distinguishes between the scope of a human liberty and the degree of protection that the legal system confers upon it; between the coverage of the freedom and its protection. See Kahane [14] at 270; Avneri [16] at 857; F.F. Schauer Free Speech: A Philosophical Enquiry 89 (1982) [72]. I addressed this distinction in Universal City Studios [13] at 33, where I wrote:

Any discussion of freedom of expression demands consideration of two separate questions. First, we must examine the content of freedom of expression – what it includes and what it does not. This examination delineates the scope of the expression “covered” by freedom of expression. It deals with the issue of what constitutes “expression” for the purposes of this fundamental value. For example, is giving false testimony in court included in the freedom of expression? Does the freedom of expression include demonstrations; does it extend to commercial advertising? Second, what is the scope of protection afforded by law to those expressions covered by the freedom of speech? Do they enjoy absolute or only relative protection? If the protection accorded to them is relative, what are its criteria?

On the basis of this distinction it was held, for example, that the freedom of expression, as a constitutional right, extends to “any opinion, view and belief in a free society.” Neiman [6] at 278 (Shamgar, P.). Freedom of expression is the freedom to voice an opinion in a manner that is “uninhibited, robust and wide-open,” New York Times v. Sullivan, 376 U.S. 254, 270 (1964) (Brennan, J.) [56], regardless of its content. Even so, not everything that is included within the constitutional definition of free speech is necessarily granted constitutional protection. The scope of protection given to this freedom is a function of balancing between freedom of expression and other conflicting principles. It is the product of the horizontal balancing between the rights of two persons. My freedom of speech ends where the protection of your good name begins. It is also the product of the vertical balance between individual freedom and the public interest. My freedom of expression ends where there is a near certainty of imminent actual harm to public safety. HCJ 2481/93 Dayan v. Jerusalem District Commander [17] at 475. Practically speaking, the main problem that generally arises, which in fact is the issue in the case before us, is the demarcation of the borders of the respective rights – an individual’s right as opposed to the public’s needs. To do this, we must balance, either vertically or horizontally, between the competing values and interests. We must, in the words of Justice Agranat in Kol Ha’Am [8] at 879:

weigh the various competing values in the balance and, after reflection, select those, which, under the circumstances prevail.

We therefore now examine the other values and principles to be taken into account.

12.  The second value we must consider is human dignity. In the context of this petition, our concern is with the aspect of human dignity relating to a person’s good reputation. This aspect of human dignity is vital to all people. A person’s right to his or her good name is a basic value in every democratic system. It is a necessary condition for a freedom-loving society. It is predicated on the need for an internal sense of value, personal pride and personal recognition among people. I mentioned this in Avneri [16] at 856, in which I wrote:

A person’s dignity and good name may be as important to him or her as life itself. They can be cherished by that person above and beyond all other assets.

The above is derived from the values of the State of Israel as a Jewish state, as our Jewish heritage attaches central importance to a person’s good name. Indeed, our sources teach that “slander kills” and that “whoever publicly shames his neighbour is deemed to have shed blood” Babylonian Talmud, Tractate Baba Metzia 58b [78]. Even if the victim forgave the slanderer, the slander continues to “burn within him.” To this effect, the sources further state that “our forefathers in the desert were not punished for any reason other than slander” Maimonides, Mishneh Torah, Hilchot Deot, 7:2 [79].

The significance of preserving a person’s reputation also derives from the values of the State of Israel as a democratic state. One who steals my property can compensate me monetarily, but he who robs me of my good name has stolen the very reason for my existence. One’s good name determines the manner in which one perceives oneself and how one’s peers and society relate to one. In effect, the only asset of many people, both public servants and those working in the private sector, is their reputation, which they cherish as life itself. This applies to both the living and the dead. We must protect the dignity of the deceased and their good name. See CA 294/91 Jerusalem Community Burial Society v. Kestenbaum [18] at 519; HCJ 5688/92 Vichselbaum v. Minister of Defense [19] at 827; FH 3299/93 Vichselbaum v. Minister of Defense [20] at 195. In the case at bar, the paragraph in dispute in Mr. Lerner’s screenplay, as produced by the Broadcasting Authority, offended the memory of Chana Szenes; it maligned her dignity and the myth surrounding her. The petitioners emphasize this point, stressing that “the name of one of the heroes of Israel, who gave her life to save her brethren and who, in the middle of the Holocaust, was prepared to enter the lion’s jaws of the Nazi regime in an attempt to rescue the remnants of the survivors, is being disgraced.” Sec. 3 of the petition in HCJ 6143/94.

13.  The third value to be considered is the public interest. A person is a social creature; he or she does not live on an island but is part of a society. Society has interests that it seeks to realize, including the state’s existence, its democratic character, public security and welfare, the integrity of the judiciary and other similar values. If these public interests are not realized, human rights cannot be upheld. Human rights cannot be a national suicide pact. In the absence of public order there can be no freedom. Freedom is not anarchy and a democracy should not commit suicide in order to prove its vitality. Without public order, a democratic system cannot be maintained. See HCJ 109/70 The Orthodox Coptic Patriarch of Jerusalem v. Minister of Police [21] at 246. Each state has its own collective identity; each state has its national history and its own social goals, the realization of which forms part of the public interest. See Laor [5] at 433.

14.  The public interest is not a static, defined concept. Rather, it reflects society’s basic credo. It is an expression of the general interest, required by it as an organized collective. See Dayan [17] at 472. It also includes various aspects of the individual’s interests. Consequently, protection of freedom of expression and of artistic creation is in the public interest. Similarly, protection of a person’s dignity and good name are also in the public interest. It is in the public interest that human rights be protected and upheld. It is in the public interest that the freedom of expression and artistic creation be maintained. But, in addition to this, the public interest also includes the interests of the general public. It includes the nurturing of culture, art and language. It includes the protection of language as a tool for national expression and cultural value, Re’em Engineers [10] at 203, the consideration of public sensitivities as an expression of social tolerance, HCJ 5016/96 Horev v. Minister of Transportation [22] at 44 {196}, the maintenance of historical continuity, and honoring national values. In our case I will assume that the paragraph in dispute does disgrace the good name and dignity of Chana Szenes. I will assume that it does harm national values, that it offends public feelings in general and the feelings of Holocaust survivors in particular. I will assume that it injures all those who cherish the memory of Chana Szenes.

The Balance

15.  We began by addressing the freedom of expression and of artistic creation. We distinguished between the scope of these rights and the protection that we accord them. The paragraph in dispute in Mr. Lerner’s screenplay, as it appears in a film prepared by the Broadcasting Authority, is included in both Mr. Lerner’s and the Broadcasting Authority’s freedom of expression. It is part of their freedom of artistic creation and part of the freedom of creation of every member of the public. Freedom of expression and creation also includes the freedom to create and express that which is untrue. The issue before us, however, is whether the paragraph in dispute is constitutionally protected. Freedom of expression and creation, be it the creator’s, the producer’s or the public’s, is not absolute. Rather, it is relative. Its full scope is not protected. Does the paragraph in dispute benefit from the protection of Israeli law? In order to respond to this question we must first consider the other values and interests to be taken into account. Each of these values and interests must be given the weight that reflects its relative importance. Each must be placed on the scales and balanced. This balancing exercise is not conducted according to a single balancing formula. Instead, it is the substance of these conflicting values that determines how the balancing is to be carried out. Thus, the appropriate balance between the freedom of expression and between one’s good reputation is not the same as the appropriate balance between the freedom of expression and between the public peace. “The variety of nuances necessitates many points of balance.” Levy [9] at 401. We will now examine the appropriate modes of balancing.

16.  The first pair of values to be discussed is freedom of expression and a person’s right to his or her good reputation. Where these two values conflict, which takes precedence? The answer is that speech which harms a person’s reputation does not cease to be protected speech, merely by virtue of its offensive content. The constitutional right to freedom of expression also extends to speech that harms an individual’s reputation. Even so, our legal system is sensitive to the need to safeguard a person’s good name in addition to protecting the freedom of expression. In the final analysis, they are both sustained from the same source – human dignity. Every legal system attempts to balance between conflicting values. This balance determines both the scope of the values and the extent of legal protection afforded the freedom of speech and reputation. This balance is reflected in the laws prohibiting defamation. These laws are the product of the balance which the legal system establishes between the freedom of expression on the one hand, and the need to protect a person’s reputation, on the other. They are the “conduit” via which the correct balance between freedom of expression and reputation is infused into the legal system. Whatever falls within the category of defamation loses the protection given to the freedom of expression. This balance is a “horizontal one”, for it determines the borders of the pertinent rights. The remedies for infringing these rights constitute part of the private law. Sometimes, the laws of defamation are not commensurate with the appropriate criteria for balancing between conflicting values. In such cases, the defamation laws may be adjusted in order to reflect the correct balance. See Sullivan [56].

17.  Within the framework of the law of defamation, the genre of the docudrama is liable to raise special problems. The author of a docudrama is a creative interpreter. Reality is initially only the basis of his or her screenplay, but it eventually becomes an inseparable part of the artistic creation. The artistic creation reconstructs reality and supplements it. See D.A. Anderson, Symposium: Defamation in Fiction; Avoiding Defamation Problems in Fiction, 51 Brook. L. Rev. 383 (1984) [75] at 393. In these circumstances, the line between reality and imagination may be blurred, as well as the distinction between facts and assessments. In such a case, unique difficulties may be encountered in enforcing defamation laws. See Masson v. New Yorker Magazine, 501 U.S. 496 (1991) [57]; Davis v. Costa Gravas, 654 F. Supp. 653 (S.D.N.Y. 1987) [58]; Seale v. Gramercy Pictures, 964 F. Supp. 918 (E.D. Pa. 1997) [59]. We have no need to discuss these issues here, for the petitioners’ suit is not based on the law of defamation. Rather, their claim was filed within the framework of public law. They have requested that the Broadcasting Authority refrain from broadcasting the paragraph in dispute, for reasons of public interest, and for these reasons only.

18.  In this case, in the context of public law, the freedom of expression and of artistic creation conflict with the public interest. The freedom of expression and creation at issue here is that of the playwright, Mr. Lerner. It is also that of the Broadcasting Authority. It is also the freedom of expression of every member of the public wishing to view the program, in the sense of “the public’s right to know.” The public interest in the case before us is complex, for it includes the public interest in protecting the rights of Mr. Lerner, of the Broadcasting Authority and of Chana Szenes, including the dignity and good name of Chana Szenes. The public interest also includes the interest in protecting historical truth and honoring national values. It further extends to the public interest in seeking not to offend public feelings in general and the feelings of Holocaust victims in particular. Indeed, these Holocaust survivors were particularly offended by the harm to the legend of Chana Szenes. How is this conflict then to be resolved?

The issue is not a new one for us; it raises the well-worn question regarding the “vertical” balance between individual rights and the public interest. This balance does not establish the scope of the right, but rather determines the degree of protection afforded it, and the license given to government authorities to violate it. In a long series of judgments, which anchored the tradition of freedom of expression in Israel, this Court examined this balancing exercise. See A. Barak, Chofesh Habitoi Umigbaloteha, 40 Hapraklit 5 (1993) [66]; A. Barak, Hamisoret shel Chofesh Habitoi Biyisrael Ubiayoteha, 27 Mishpatim 233 (1997) [67]. Our point of departure is that, in a freedom-loving, democratic society, it is justified to limit the protection granted to freedom of expression and creation when doing so harms the public interest. Nonetheless, not all harm to the public interest warrants circumscribing the protection granted freedom of speech and expression. Such limitations are considered justified only if they are consistent with the values of the State of Israel as a Jewish and democratic state, if the limitation is for a proper purpose and if the limitation is not greater than necessary to prevent the harm. These requirements are entrenched in the limitation clause of the Basic Law: Human Dignity and Liberty, § 8, and reflect the position of the legislature regarding the public interest’s ability to curtail individual freedom. See HCJ 4541/94 Miller v. Minister of Defence [23] at 138 {231}; CrimFH 2316/95 Ganimat v. State of Israel [24] at 653; Horev [22] at 41-43 {193-95}. Indeed, if every public interest justified withdrawing the protection granted to the freedom of expression, these freedoms would be dealt a fatal blow, seriously undermining the democratic character of the state.

19.  Do the values of the State of Israel as a Jewish and democratic state allow for the freedom of expression and artistic creation to be violated in order to uphold a public interest? The answer to this question is in the affirmative. Admittedly, the freedoms of expression and creation are integral parts of a democracy. Democracy and the freedom of speech are inextricably intertwined. An improper infringement of the freedom of expression and creation infringes all other human rights and jeopardizes the democratic nature of the regime. See Israel Electric Company [4] at 293. Democracy is the heart of freedom of expression, and freedom of expression revitalizes democracy. See Kol Ha’Am [8] at 876; HCJ 372/84 Kloppfer-Naveh v. Minister of Education and Culture [25] at 238; Kahane [14] at 274. This having been said, in order to sustain a democratic regime that protects human rights, it is sometimes justified to infringe the freedom of expression and artistic creation.

20.  In the framework of the public interest, harm to which justifies curtailing the freedom of expression and creation, we should also consider offense to public feelings. This conclusion is by no means obvious; it poses a difficult dilemma for any legal system founded on democratic values. See Horev [22] at 47-48 {200-01}. On the one hand, there is a serious danger of violating freedom of expression and artistic creation if offense to public feelings is cause for restricting these freedoms. Expression can offend another person’s feelings; if every such offense was to justify infringement of the freedom of expression and creation, surely these freedoms, and indeed democracy itself, would be emptied of meaning. HCJ 953/89 Indoor v. Mayor of Jerusalem [26] at 690. A democratic society is based on the recognition that the feelings of some will inevitably be offended by their fellows’ exercise of their respective freedoms. This is part of tolerance for the opinions of others, which characterizes the democratic regime. Universal City Studios [13] at 37. On the other hand, a democratic regime is sensitive to these feelings, for this too is an aspect of tolerance:

The sons and daughters of a free society, in which human dignity is a cherished value, are all called upon to respect the personal religious feelings of the individual and his or her human dignity. This must be based on tolerance and the understanding that personal religious feelings and their various modes of expression differ from one individual to another.

HCJ 257/89 Hoffman v. Appointee over the Western Wall [27] at 354 (Shamgar, P.).

The solution to this dilemma is found in the understanding that only severe offenses to feelings warrant curtailing the freedom of expression and creation. Thus, a democratic regime must arrive at a “level of tolerance” for offending feelings. Only where the degree of offensiveness exceeds this “level of tolerance” can restrictions on the freedom of expression and creation be justified in a democratic society. See Horev [22] at 47‑48 {200-01}. I explained this in Indoor [26] at 690, in which I wrote:

A democratic society that endeavors to protect both freedom of expression and public feelings must set a “level of tolerance,” according to which only an offense to public feelings that exceeds this level can justify curtailing the freedom of expression.

In Horev [22] at 48 {201}, I added:

[I]t is possible to infringe human rights for the purpose of protecting feelings – particularly religious feelings and lifestyle – in a society with democratic values, provided that the harm exceeds the threshold of tolerance accepted in that society.

In HCJ 606/93 Kiddum Yazamoth and Publishing (1981) v. Broadcasting Authority [28] at 16, Justice Dorner wrote:

A democratic society, characterized by tolerance extended to differing views, assumes and permits that feelings be offended up to a certain point. For expressions that are pleasant to the ears of all do not require protection… Harm which is sufficiently great to warrant restricting freedom of expression must be both severe and significant.

The same idea was raised by Justice Mazza, in HCJ 2888/97 Novik v. Channel Two Television and Radio [29] at 201, who wrote:

In order for the Court to impose prior restraints on speech, based on the argument that publishing the expression will harm public feelings, it must first be convinced that the speech’s content is so severe, and the harm expected to the public so grave, that failing to prohibit the publication will create a clear and imminent danger of undermining public order or will severely and concretely disrupt it.

Thus, in view of the priority that democracy sees in the freedom of expression and artistic creation, only an offense to public feelings that is both severe and grave – one which exceeds the level of tolerance level that a person assumes in a democratic society – will justify restricting or withdrawing the protection normally afforded freedom of expression and artistic creation. Moreover, the likelihood of the harm actually occurring must be one of “near certainty.” A. Rubinstein, Hamishpat Haconstitutzioni shel Midinat Yisrael 1003 (5th ed. 1997) [63]. Even so, special and exceptional circumstances may justify a standard of “reasonable likelihood.” See CrimA 126/62 Disentzik v. Attorney General [30] at 169; CrimA. 696/81 Azulai v. The State of Israel [47]; CrimA 6696/96 Kahane v. The State of Israel [32].

A Proper Purpose and the Appropriate Means

21.  An infringement on freedom of expression and creation is only justified when the infringement is for a proper purpose and the least restrictive means are used to achieve that purpose. A purpose is deemed proper if it constitutes a social goal in a society sensitive to human rights. An infringement will be considered not to exceed that which is necessary if it adheres to the standards of proportionality. See HCJ 987/94 Euronet Kavei Zahav (1992) v. Minister of Communications [33]; HCJ 3477/95 Ben Attia v. Minister of Education Culture and Sport [34]. An examination must always be conducted in order to ascertain whether it is possible to adopt less restrictive measures for the purpose of achieving the purpose in question.

From the General to the Specific

22. My presumption is that the paragraph in dispute offended the dignity and good name of Chana Szenes and harmed the legend of Chana Szenes. It is not an accurate description of historical events. It offended the feelings of the public and, specifically, the feelings of Holocaust survivors. All of these harm the public interest. Does this harm justify withdrawing the statutory protection afforded Mr. Lerner, the Broadcasting Authority and the freedom of expression and creation? My answer is in the negative. This answer is based on the fact that infringing the freedom of expression and artistic creation of Mr. Lerner and the Broadcasting Authority is inconsistent with the values of the State of Israel as a Jewish and democratic state. This being the case, I need not conduct the further examination of determining whether the infringement was for a proper purpose and did not exceed that which was necessary.

23. The values of Israel as a Jewish and democratic state include the freedom of expression and artistic creation of every individual, even when his or her expression is offensive to the feelings of others. For it is precisely in those cases, when expression is provocative, that the speech and its author require protection. A democracy’s strength lies in the protection that it extends to unpopular opinions and works. The test of democracy is not the protection granted to expressions that are pleasant to hear. Its test is in those difficult cases, in which the population rejects the expression and shuns the creation. See HCJ 351/72 Keinan v. The Film and Play Review Board [35] at 816. This is the doctrine of tolerance, on which democracy is founded. Each individual in society accepts that certain expressions will, to some extent, hurt his or her feelings, as long as the offensiveness does not exceed the appropriate level of tolerance. In my opinion, the offensiveness of the disputed paragraph, to the feelings of the public in general and of the Holocaust survivors in particular, does not exceed the level of tolerance which binds the members of a Jewish, democratic society. It is true that many have been offended, and the offense is real and sincere. Yet this is not sufficient; much more is required. To be precise, our concern here is not whether the heirs of Chana Szenes have a legal claim to civil damages. We are not dealing with the horizontal balance between the rights of the speaker and creator and between the rights of the maligned and defamed person. Our concern is with the restriction of freedom of speech for reasons of public interest, and as part of the offense caused to public feelings. In this context, my position is that the harm to Chana Szenes’ dignity and good name does not exceed the tolerance level assumed by every member of Israeli society.

24. The “level of tolerance” for offense to feelings differs from freedom to freedom. HCJ 7128/96 Movement for Temple Mount Faithful v. Government of Israel [36] at 521. The tolerance threshold is particularly high in the context of limitations on the freedom of speech and creation. Only in exceptional and extreme cases will we find that feelings are offended beyond that high level of tolerance. In reference to these instances, I noted in Universal City Studios [13] at 38 that:        

Our tradition of freedom of expression and our reluctance to impose content-based prior restraints, limits these cases to those that are exceptional and unusual. These must be cases that shake the very foundations of mutual tolerance.

As such, expression can only be limited if it offends public feelings to the extent that it shakes the foundations of mutual tolerance. This high degree of offensiveness does not exist in the case before us. Despite all the pain that results from the maligned image of Chana Szenes, it certainly cannot be contended that the screenplay shakes the foundations of mutual tolerance. It is no different than instances of offended feelings in other cases, in which this Court ruled that the offensiveness does not exceed the level which warrants imposing restrictions on freedom of speech. See e.g., Keinan [35]; Laor [5]; Universal City Studios [13].

25. The disputed paragraph is not historically accurate. Indeed, it lacks any historical basis and is false. Is it appropriate to protect false expression? Is the expression’s falsehood sufficient to transfer it beyond the “level of tolerance”? The answer to these questions is that a democratic, freedom loving society does not predicate the protection of speech and creation on that speech being an accurate reflection of the truth. This point was made by Acting President Landau:

If it was only an issue of fabricating historical facts, this in itself would be insufficient to ban the film. For the authors could argue that there is no one historical truth and that each historian has his own truth. In any event, generally speaking, since when does falsehood in a film or play provide grounds for banning it in a state which guarantees freedom of expression to its citizens?

HCJ 807/78 Ein Gal v. Film and Play Review Board [37] at 277.

The rationale underlying this approach is not that we cannot know what the truth is, as yesterday’s lie may yet become tomorrow’s truth. This approach does not derive from our indifference to the lie and or our placing it on equal footing with the truth. This approach does not attach the same degree of importance to truths and lies. Rather, it is premised on a preference for the truth. Underlying this understanding is an approach beckoning us to seek to reveal the truth and frustrate the lie. At foundation, this stance is based on the philosophy of freedom, according to which the test of truth is its persuasive power. The way to deal with falsehood is not by suppressing it but by explaining the truth. Falsehood fails when it is exposed, not when it is suppressed. Compare R. Cohen Almagor, Gvulot Hasavlanut Vihacherut 130 (1994) [64]. Lies are not fought by suppressing the freedom of the one who lies, but by strengthening the freedom of the one who speaks the truth. See Kahane [14] at 272. The truth shall prevail by virtue of its own inner power and ability to defeat falsehood in the clash of ideas. The truth shall emerge from the struggle between it and falsehood. President Agranat made this point in Kol Ha’Am [8] noting:

At foundation, the process is no more than the process of clarifying the truth, so that the state may learn and know how to choose a course of action and achieve that action in the most efficient manner. Freedom of expression serves as a means and as an instrument to clarify what that truth is, since it is only by considering “all” points of view, and through the free exchange of all ideas that “truth” can be uncovered.

Id .at 877.

The following statements made by Justice Brandeis, in Whitney v. California (1927) [60] at 377, are also well-known:

To courageous, self-reliant men, with confidence in the power of free and fearless reasoning applied through the processes of popular government, no danger flowing from speech can be deemed clear and present, unless the incidence of the evil apprehended is so imminent that it may befall before there is opportunity for full discussion. If there be time to expose through discussion the falsehood and fallacies, to avert the evil by the processes of education, the remedy to be applied is more speech, not enforced silence. Only an emergency can justify repression. Such must be the rule if authority is to be reconciled with freedom.

These words reflect the tradition of freedom of speech in Israel. Falsehoods shall fail as a result of education. Lies will be put to the test in confronting the truth. Encouraging public discussion, rather than its suppression, is the remedy that democracy supplies against the malady of falsehood. With respect to Chana Szenes, the truth will emerge in the public discussion likely to follow in the wake of the screenplay’s broadcast. Public discussion, together with the publication of articles on the matter by researchers and writers, will lead to the triumph of truth over falsehood. These will enhance Chana Szenes’ grandeur and illuminate the flame that she kindled. Internal conviction, not government prohibition, shall lead to the victory of truth over falsehood. See HCJ 273/97 Association for the Preservation of Individual Rights of Homosexuals, Lesbians and Bisexuals in Israel v. Minister of Education, Culture and Sport [38].

26. This high threshold required to justify restricting the freedom of speech is especially applicable to the literary genre of the docudrama. This genre combines historical truth and literary imagination. Classic creations throughout the generations were premised on this combination. Indeed, human culture would be stunted were creators unable to draw upon historical characters. Authors and playwrights are not historians and one should not expect them to reconstruct the truth. Their freedom of imagination should be protected and they should be subject to an artistic, rather than scientific, examination. An artistic creation should be assessed artistically and comprehensively, not historically.

27.  Is this case unique since the work in question damages the legend of Chana Szenes, a national heroine and revered figure? Should this myth be shattered in the name of freedom of expression? The paragraph in dispute is quite unfortunate. Had I written the screenplay myself, I would have done without it. But the play was written by Mr. Lerner – he is its creator. In his opinion, his artistic criteria necessitated the paragraph. It is not for us to censor plays and movies. One can only be sorry for the possible damage to the legend of Chana Szenes. However, a democratic society does not preserve the image of its heroes by repressing freedom of expression and artistic creation. The legend must flow from the free exchange of ideas and opinions. It cannot be the fruit of governmental restrictions imposed on freedom of expression and creation. The legend of Chana Szenes will survive and flourish by virtue of the truth that lies in freedom, not by way of stifling falsehood. The legend is founded on Chana Szenes’ poetry and bravery. Falsehood can harm neither her nor her memory. In the struggle between them, in the “free market” of ideas, truth shall reject falsehood.

28.  Mr. Lerner and the Broadcasting Authority offended both the dignity of Chana Szenes and her good name. Is this offense protected by the freedom of expression? We must be precise: we are not concerned with conflicting basic rights in the framework of private law. Our concern is not deciding whether private law – for example, the law of torts or contracts – recognizes a right of action and offers a remedy. We are not dealing with an action by Chana Szenes or her heirs against Mr. Lerner and the Broadcasting Authority. This is not an issue of defamation or damages. Nor is it an issue of an injunction within a civil claim. As we observed above, a civil claim is both difficult and complex.

Our concern is different, for we are dealing with Chana Szenes’ human dignity and good name as part of the public interest. In this context, human dignity, as a right, is subsumed within the public interest. We are therefore dealing with the vertical balance between a person’s right to freedom of expression and the public interest in preserving Chana Szenes’ good name and dignity. The issue is whether the injury to her dignity and good name warrants the violation of the freedom of speech and artistic creativity. The answer to this question is provided by the vertical balance, according to which freedom of expression and creativity can be violated only if such violation is consistent with the values of the State of Israel, is for a proper purpose, and does not exceed the necessary means. The infringement is deemed to be consistent with the State of Israel’s values only if the probability of its materialization is nearly certain, and only if the harm to the public interest is harsh, serious and severe. Such harm will be considered to have occurred when it exceeds the “level of tolerance.” As such, the fact that Chana Szenes’ dignity and good name were violated is insufficient to justify a parallel violation of freedom of expression and creativity. Nor is it sufficient that the violation of dignity and reputation are extreme and severe. Within the framework of the vertical balance between freedom of expression and creativity and the right to preserving one’s reputation, the question we must ask ourselves is whether the harm to dignity and reputation, as part of the public interest, is so grave as to exceed Israeli society’s level of tolerance. The question is whether the harm to Chana Szenes can be said to shake the very foundation of mutual tolerance. We do not ask ourselves whether the rights of Chana Szenes or her heirs were transgressed; instead, we ask whether the public interest was gravely harmed so as to justify restricting freedom of expression and artistic creation, irrespective of the rights of Chana Szenes and her heirs. These questions must be answered in the negative. Within the framework of public law, even serious damage to Chana Szenes’ reputation and dignity cannot be considered sufficient to justify violating freedom of expression and creativity. Such a violation becomes possible only when it appears that the harm to the dignity and reputation of Chana Szenes, including the damage to her ethos, to historical truth and to the other components of the public interest, is serious and grave, so that it may be said, with near certainty, that it is above and beyond that which can be tolerated in a freedom-loving democratic society. As we have seen, the harm in question did not reach this dimension. The remedy for the damage to Chana Szenes’ dignity can only be sought in the realm of private law.

I am aware that, under similar circumstances, the German Constitutional Court recognized the possibility of restricting freedom of expression. See 30 BverfGE 173 (1971) [61] [hereinafter Mephisto]; D.P. Kommers, The Constitutional Jurisprudence of the Federal Republic of Germany [73] at 301. Even so, this ruling – itself the subject of controversy, D. Currie, The Constitution of the Federal Republic of Germany [74] at 195 – related to private law relationships and had no application to public law. The case dealt with the right of an actor’s relatives to request an injunction against the publication of a book that, in their opinion, defamed their relative, the deceased. It does not address the duty of a public authority to prevent the work’s publication for reasons of public interest. Mephisto [61] involved a conflict between two rights – the freedom of expression and artistic creativity as opposed to human dignity. The remedy requested was within the realm of private law. In the petition at bar, the right of freedom of expression and artistic creation conflicts with the public interest (human dignity). Accordingly, the balance in the two cases may be different.

29.  Prior to completing my remarks on this subject, I will stress that there is no sharp distinction between balancing in public law and in private law. Just as considerations of individual rights form part of the public law, so too do public policy considerations flow into the private law realm and help shape the rights protected there. See CA 294/91 [18]; see also 3 A. Barak, Parshanut Bimishpat, Parshanut Chukatit 649 (1994) [65]. This having been said, we are not dealing here with total identity of interests. Rather, the weight that attaches to the different considerations and interests is likely to vary with the context – private or public law – and with the specific case. Accordingly, the final balance may also change. In our case, both the horizontal balance, which determines the scope of the right to freedom of expression and artistic creation when these conflict with human dignity (as part of the public interest), and the vertical balance, which determines whether freedom of expression and artistic creation may be violated in order to protect human dignity, are conducted within the framework of public law. The question before us is whether the public interest, in its broad sense, justifies violating the freedom of expression and artistic creation. My answer to this question is in the negative.

The Discretion of the Broadcasting Authority

30. Until now, we have discussed the freedom of expression of Mr. Lerner, the Broadcasting Authority and of the public. We have concluded that Mr. Lerner and the Broadcasting Authority are free to publish and broadcast the screenplay, without that freedom being restricted for reasons of public interest. In our analysis, we did not distinguish between Mr. Lerner and the Broadcasting Authority. We related to them as to any other person in the State of Israel. But is the Broadcasting Authority like any other person? Is the Broadcasting Authority, by virtue of its special status, not subject to restrictions which are not applicable to Mr. Lerner? The Broadcasting Authority Law provides that the Broadcasting Authority shall conduct its programming as “a government service.” The Broadcasting Authority Law, § 2. Can a government authority televise a program, fully aware of its historically inaccurate basis, which disgraces a revered public figure like Chana Szenes? One of the Broadcasting Authority’s functions is to reflect the life of the State of Israel. The Broadcasting Authority Law, § 3(1)(a). Does it discharge this duty when it publishes falsities regarding Chana Szenes? How does this broadcast comply with the Broadcasting Authority’s duty to ensure that “reliable information,” see The Broadcasting Authority Law, § 4, is available to the public? Can it not be said that the Broadcasting Authority exercised its discretion in an unreasonable manner?

31. These questions are not new for us. The scope of the Broadcasting Authority’s discretion has been examined by our case law. In this respect, this Court emphasized two basic propositions, one general and the other specifically relating to the Broadcasting Authority. The general proposition is that a decision is only deemed unreasonable if no reasonable agency could have adopted such a decision. The degree of unreasonableness, it follows, must therefore be extreme. Indeed, “only a blatant affront to our sense of justice can justify striking down an agency’s act.” HCJ 1/81 Shiran v. Broadcasting Authority [39] at 378 (Shamgar, J.). The unreasonableness must be extreme, going to the root of the matter. HCJ 156/75 Dakah v. Minister of Transportation [40] at 103.

The specific proposition, for its part, relates to judicial intervention concerning the freedom of expression. To this effect, Justice Shamgar wrote, in Shiran [62] at 378:

[t]he fact that we are dealing with the broadcasts or publication of written material prompts us to act with further restraint. This is due to the additional guiding principle of freedom of expression, which is a component to which special weight attaches. Thus, in order for this Court to prohibit a public authority from broadcasting or publishing a particular broadcast or publication, extreme circumstances indicating the presence of a tangible and nearly certain danger to public peace … or other clear and obvious illegality, must exist.

Justice Shamgar continued, Id. at 379, holding:

[E]verything must be done in order to prevent issues which are no more than disputes over culture, education, good taste or the like, from being dragged into Court. For, as stated, this Court cannot take upon itself a supervisory role over the contents of broadcasts, nor should it do so ... except in extreme circumstances, as mentioned above.

Justice Shamgar pointed out that the supervision over the Broadcasting Authority’s exercise of its discretion in such matters is administrative and internal, rather than judicial and external. He noted that the Authority’s organs are charged with this role. Hence, the Court should not intervene except where a blatantly unreasonable decision, which creates an almost certain danger to the public interest, is adopted. See also HCJ 266/81 Avron v. Broadcasting Authority [41]. Indeed:

Be the historical truth what it may, the Court will not censor the Broadcasting Authority by prohibiting programs which any particular petitioner, the Court, feels that it does not reflect the real truth. This is the dictate of freedom of expression, upon which the State of Israel as a democratic state is founded.

HCJ 2137/98 Elias v. Chairman of the Broadcasting Authority’s Managerial Committee [42].

32. I accept that the Broadcasting Authority has discretion in determining its programming. Mr. Lerner’s freedom of expression, however, does not necessarily obligate the Broadcasting Authority to broadcast his screenplay on the radio or television. The Broadcasting Authority functions both as a forum and a spokesman and its freedom of expression allows it to decide what to broadcast and what not to broadcast. Indeed, the Authority is entitled to decide that, for any particular reason, that it will not broadcast Mr. Lerner’s screenplay. I am even prepared to grant that the paragraph in dispute would have constituted an appropriate reason for such purposes. However, the Broadcasting Authority did in fact decide to broadcast Mr. Lerner’s screenplay and we are now being asked to interfere with that decision. This we cannot do, for two reasons. First, the Authority’s decision is not so unreasonable as to justify the intervention of the High Court of Justice. Second, it certainly cannot be said that no reasonable Broadcasting Authority could have decided to broadcast Mr. Lerner’s screenplay, including the paragraph in dispute. The reasonableness of a decision is a function of the appropriate balance between conflicting values. HCJ 935/89 Ganor v. Attorney General [43] at 513; HCJ 6163/92 Eisenberg v. Minister of Construction and Housing [44]. The conflicting values in this case are freedom of expression and artistic creation, on the one hand, and the public interest, on the other. Additional factors to be considered are the Broadcasting Authority’s status as a government service provider, its role and its integrity. As we observed, with respect to the conflict in the case before us between freedom of expression and artistic creation, on the one hand, and the public interest, on the other, the freedom of expression and artistic creation prevail. Considerations relating to the Broadcasting Authority’s status cannot cause the decision to broadcast the program to be regarded as exceeding the parameters of reasonability. Certainly, it cannot be said that this decision’s unreasonableness is so extreme that no reasonable Broadcasting Authority could have adopted it.

33. Second, the scope of the High Court of Justice’s intervention in the Broadcasting Authority’s freedom of choice is narrow. As Justice Shamgar noted in Shiran [39] exceptional circumstances are required to justify a judicial decision enjoining the Broadcasting Authority from exercising its freedom of expression and artistic creation. Deputy President Justice Ben-Porat dwelled on this point, in HCJ 259/84 M.I.L.N, Israeli Institute for Better Business and Product v. Broadcasting Authority [45] at 680, stating:

It is established that when freedom of publication or broadcast is involved, this Court will act with great restraint and will limit its intervention to extreme cases, such as a tangible and nearly certain danger to the welfare of the public at large… or clear and obvious illegality. The public has a right to freedom of expression being preserved in the media. The broadcast spectrum belongs to the public and the Broadcasting Authority’s various organs are entitled, and even obligated, to assume the responsibility for complying with the law when gathering and broadcasting information. Thus, this Court’s powers of supervision and review are to be exercised cautiously and rarely when considering intervention in the freedom of publication.

Such exceptional circumstances are said to exist only if the broadcast will cause severe, grave damage to the public interest. When the alleged damage is injury to feelings, such injury must be extreme to the point of shaking the foundations of mutual tolerance in a democratic society. Harm of this nature is not present in this case. Consequently, there are no grounds for the intervention of this Court.

34. These two are interrelated and are bound up with the balance between freedom of expression and artistic creation, on the one hand, and the public interest, on the other. Indeed, the discretion of the Broadcasting Authority must not be isolated from the total complex of constitutional values and the appropriate balance between them. See HCJ 243/82 Zichroni v. Directorial Committee of the Broadcasting Authority [46] at 785; Kahane [14] at 307. Our determination that harm to the public interest does not justify suspending the protection offered by freedom of expression and artistic creation necessarily affects the reasonableness of the decision of the Broadcasting Authority. This is certainly the case when the Broadcasting Authority’s decides to permit, rather than censor, a publication. This is certainly the case when we are requested to impose a prior restraint on a program, despite the Broadcasting Authority’s decision to televise it. We will only adopt the role of censor as a last resort. In this context, I concur with the comments of my colleague, Justice M. Cheshin: “the director of the Broadcasting Authority is responsible for its broadcasts; this Court is not responsible for the content of the broadcasts. I refuse to assume the management of the Authority.” Kiddum [28] at 37.

 

As such, when the Broadcasting Authority decides to broadcast a particular program that offends the feelings of the public, only very extreme and exceptionally severe cases will warrant this Court’s intervention. Such intervention, in the form of the prior restraint of the expression, infringes on the freedom of expression and artistic creation of the program’s author. It violates the Broadcasting Authority’s freedom of expression, both as a speaker and forum. Moreover, it violates the right of every member of the public. This three-tiered violation can only be allowed when the harm to the public interest is so severe and serious that it shakes the very foundations of mutual tolerance. The case must be extreme to the extent of shattering all that unites us. The harm to the public interest must be, in the words of Justice Mazza, “so fatal that refraining from prohibiting the publication will create a concrete and imminent danger of uprooting the public order, or of severely and gravely disrupting it.” Novik [29] at 202. These are not the circumstances in the case before us.

35. What then will become of the Broadcasting Authority’s public role? My response to this is that airing the play will not interfere with the function of the Broadcasting Authority. The play is a docudrama, interpolating imagination with reality. It is based on a combination of historical figures and historical events. The falsehoods in the play are peripheral, intended for artistic effect. All of these factors bring the decision to broadcast the screenplay within the boundaries of reasonableness. Admittedly, the Broadcasting Authority is under a duty to broadcast “reliable information.” A docudrama, however, is not a program that broadcasts information. It is an artistic creation and must be viewed as such. It must be assessed according to its artistic character, not according to its historical message. It must be understood as an artistic whole, comprising elements both true and false. With respect to the Broadcasting Authority’s role and the reasonableness of the decision, the work’s artistic character is decisive. The case is not so extreme as to justify our intervention.

It is for these reasons that I have decided to reject the petition.

Justice E. Mazza

I concur with the judgment of my colleague, the President.

 

Justice M. Cheshin

He was born on March 25, 1992. When he was two years old, we improved his appearance and gave him understanding. Today he is about seven and a half. Long may he live. I am, of course, referring to the Basic Law: Human Dignity and Liberty, the law enacted in honor of human dignity and liberty. Human dignity is this central pillar of this law. The law is infused with human dignity. Human dignity gives it life. I had hoped that the petition before us would drive a stake deep into the bedrock of our law and that, above ground, this stake would be a mast, flying the flag of human dignity. All would know – all over the land – that the beginning, the middle and the end are human dignity. That in the absence of human dignity there is neither man nor society. This was my hope; this was my expectation. I am sorry that we missed this opportunity. We will not despair; we wait for tomorrow.

The Facts

2.    Our case concerns a screenplay written by the playwright Motty Lerner. It is called “The Kastner Trial.” Israel Television was scheduled to broadcast, and did broadcast, the screenplay in three parts, beginning on November 7, 1994 – the 50th anniversary of Chana Szenes’ murder by the Gestapo. The screenplay is rooted in the actual events that occurred in Hungary during the Second World War, in 1944, and during the Kastner trial, which took place in Israel from 1953 through 1958.

3.    First, there was the terrible tragedy that befell the Jews of Hungary during the Second World War – the murder of these Jews by the Nazis and the attempts made to rescue some of them from this inferno. This tragedy was the background to the indictment filed by the Attorney-General of Israel against Malchiel Greenwald, charging him with defaming Dr. Yisrael Kastner. In 1944, Dr. Kastner was one of the leaders of Hungarian Jewry. Greenwald distributed a pamphlet in which he publicly accused Dr. Kastner of being guilty of the following four charges, in the words of the court:

(a) Collaboration with the Nazis;

(b) The “indirect murder” or “preparing the ground for the murder” of Hungarian Jewry;

(c) Profiteering with a Nazi war criminal [S.S. Commander Kurt Bacher];

(d) Helping that criminal evade punishment after the war.

Greenwald’s trial was conducted in the Jerusalem District Court, with President B. Halevi presiding. Ultimately, President Halevi decided to acquit Greenwald of three of the four counts of defamation. Greenwald was only convicted on the third count. In recognition of his acquittal on all the other counts, he was fined the token sum of one Israeli Lira. DC (Jer) 124/53 Attorney General v. Greenwald [55].

The Attorney-General appealed the district court’s judgment. In a panel of five judges, the Supreme Court accepted the main part of the appeal. Greenwald was convicted of charges (a) and (b). With respect to charge (a), he was convicted by a majority opinion of four against one. His acquittal on charge (d), however, remained intact. See CrimA 232/55 Attorney-General v. Greenwald [47].

4. Motty Lerner’s screenplay is the third floor of the story, built on the two floors underneath. The first floor is the tragedy that struck Hungarian Jewry in 1944. The second floor is the drama played out in the Jerusalem District Court during the Greenwald trial, the trial known as the “Kastner Trial.” The third floor is the drama on stage – Motty Lerner’s screenplay “The Kastner Trial.” Whoever saw the play on television – and I saw it – knows that the playwright is particularly gifted. And we know that the play’s impact on viewers is directly proportional to the talent of the playwright and the power of the play.

5. One paragraph in the play particularly troubles the petitioners here. We refer to the part where Mrs. Catherine Szenes, the mother of Chana Szenes, is cross-examined. Mrs. Szenes appeared as a witness in the trial and was cross-examined by Greenwald’s attorney. During her testimony, Dr. Kastner repeatedly interrupts her, until the climax in which he accuses Chana Szenes of betraying her comrades to the Gestapo. The script reads as follows:

“Kastner

(angrily, at Catherine Szenes):

How dare you criticize me? Who even asked your daughter to come to Budapest? What did she think she would do? Due to her own recklessness, and the arrogance of those who sent her, she crossed the border like a new recruit and was captured five minutes later. And I will tell you who told the Hungarian police that Palgi and Goldstein were on their way to me. It was her! Your daughter, Chana Szenes, the heroine! She broke under interrogation and revealed everything. I can imagine the sort of tortures she underwent. Nobody could have withstood such torture. But it was not because of me that Palgi and Goldstein were arrested, but because of her!

Catherine Szenes:

Not true!!! “

These lines formed the basis of the petitioners’ claim. The petitioners request that the paragraph be deleted from the play. They claim that the statement that Chana Szenes betrayed her two comrades, Peretz Goldstein and Yoel Palgi, to the Gestapo, is a lie, and that this will irreparably defame Chana Szenes. In fact, they claim, Chana Szenes bravely endured severe torture at the hands of the Gestapo and did not divulge secrets to her torturers. This was the case with Goldstein and Palgi, and it was also the case regarding the secret code that she had for British intelligence transmissions, which the Nazis wanted in order to transmit disinformation.

6.    Petitioners submitted evidence to prove their claim. In fact, it is undisputed that Kastner’s statement in the play was false. There is not even a shred of evidence that Chana Szenes betrayed her comrades to the Gestapo. Thus, we may dispense with the first floor, the events that occurred in Hungary in 1944. Proceeding to the second floor – the trial itself – all agree that, at Greenwald’s trial, Kastner never made the allegation attributed to him by Lerner. In other words: Kastner’s words in the play, as cited above, have no basis in reality and are no more than a figment of the playwright’s imagination.

7.    Motty Lerner and the Broadcasting Authority were obviously aware of the sensitivity of televising the play. Thus, each segment was prefaced by the following paragraph:

The events depicted in this film were inspired by the Kastner-Greenwald trial. Nonetheless, the movie should not be regarded as a recreation of these events, but rather as a drama of historical fiction.

Furthermore, the play was shown at the Tel‑Aviv Cinematheque. At the time of the screening, an explanatory sheet was distributed to the audience, entitled “The Author’s Apology.” The following is Motty Lerner’s explanation of the screenplay:

The film ‘The Kastner Trial’ is a fictional drama inspired by events that actually occurred. The drama strives to integrate these historical events with the behavioral patterns of dramatic characters. Casting events in this manner obviously necessitated divergence from how the events actually occurred and, as such, posed a difficult dilemma concerning the degree of historic accuracy required in an artistic creation.

This dilemma may be avoided by responding that the film is merely an artistic creation, not a historical document. As such, it must be assessed according to artistic standards, as opposed to historical ones. Even so, there is no escaping the fact that the script offers an interpretation of events which are the subject of sharp controversy; clearly many viewers will choose to see it as interference with the historical record, rather than simply as an artistic creation. Given that, while writing the script, I wavered between these two approaches. As such, I think that I should clarify some of the rules that I set for myself.

As a rule, I strove to be as accurate as possible. Even so, and specifically with respect to scenes that took place behind closed doors, where I was unable to discover what had actually happened, I assumed poetic license to recreate events with my own imagination, with the reservation that the events must be consistent with the historic reality. I did my best to utilize this freedom in order to give the characters depth, and to put the events that actually occurred into a sharper focus. My working principle was that I would not facilitate my task by deleting events that contradicted my own political, historical world-view. This was not just because I wanted to act with artistic and intellectual integrity, but also because it was precisely those events that challenged my political views that created a more authentic, penetrating and moving drama.

I hope that I have succeeded in finding the optimal balance between the historical imperatives, the need to express my own personal worldview, and my commitment to the quality of the artistic creation.

Motty Lerner (emphasis added).

About ten days before the first showing, on October 28, 1994, an article appeared in the weekend section of the newspaper Yediot Aharonot, entitled “Did She Break?”

A huge controversy is liable to erupt following the new television series, which will accuse the paratrooper Chana Szenes, who was sent to the aid of Hungarian Jewry during the Holocaust, of breaking under interrogation and betraying her comrade paratroopers to the Fascist police. The accusation comes from the mouth of Yisrael Kastner, the organizer of the rescue train from Budapest and the man “who sold his soul to Satan.” Author Aharon Meged: “this is a travesty and lies.”

Ms. Aspa Peled, the author of the article, interviewed Mr. Lerner:

[Peled:] “... Motty Lerner, is the legend a lie?

[Lerner:] I see myself as someone disclosing the subjective truth of Kastner and the members of the Rescue Commission, who were trapped in a web of mythology and myth, one which they could not escape. Perhaps they were even afraid to do so. It seems to me that today we have the maturity to understand that Chana Szenes was indeed a great heroine, even though she may have broken under interrogation. In the final analysis, how many of the Israeli soldiers who fell prisoner to the Egyptians or the Syrians did not break under interrogation? In my view, this in no way detracts from her bravery.

[Peled:] So was she a traitor or not?

[Lerner] I was not present at the interrogation and I do not know. What is clear is that Chana crossed the border and she had one contact address that she had to reach – Kastner. Three days later, Goldstein and Palgi reached Kastner without him even knowing that they were on their way to him. I have no tools with which to examine the matter and so in the film, I present it as Kastner’s opinion.

[Peled:] But Kastner never said that.

[Lerner:] Kastner was convinced that Chana had turned the paratroopers in. This I know from hints in his writings.

In reaction to Mr. Lerner’s last comments regarding the “hints” in Dr. Kastner’s letters, we note that this argument, nor anything similar to it, was ever raised at the trial before us, neither directly or even by implication. All agree that the words attributed to Dr. Kastner in the play are false, both in that cursed year 1944 in Hungary, and in Greenwald’s trial. There is not a shred of evidence that Chana betrayed her comrades to the Gestapo. Quite the opposite. Furthermore, Dr. Kastner never made the statements attributed to him by the screenplay’s author. In plain language, it may be said that the accusation leveled at Chana Szenes by Dr. Kastner in the play is defamatory.

This completes our review of the facts, some of which we shall revisit during the course of our comments.

The Broadcasting Authority’s Duty and Our Authority to Disallow the Broadcast

8.    Prior to entering the chamber of values and truth, we will say a few words regarding our authority to order the Broadcasting Authority to comply with the petitioners’ request. No one questions our authority to prevent the Broadcasting Authority from televising the disputed paragraph. The Broadcasting Authority was entitled to refuse to broadcast “The Kastner Trial,” either in its entirety or in part, and its decision to reject the petitioners’ request to delete the paragraph in question is subject to our judicial review. The question is not whether this is the sort of matter that the High Court of Justice can review and reverse. Up to this point, my colleagues and I agree. But from here on, our ways part. My colleagues argue that the petitioners did not succeed in crossing the threshold; in my opinion they indeed crossed it, and with room to spare.

The Issue in Dispute

9.    These are the two forces, each pulling in different directions. On one end, Motty Lerner’s freedom of expression and artistic creation and, on the other, human dignity. The dignity of Chana Szenes, a young woman murdered by the Gestapo, who is unable to come and defend her dignity. Shall we accede to the petitioners’ request and enjoin the Broadcasting Authority from broadcasting that paragraph, about one minute long, since it violates Chana Szenes’ dignity? Or, in recognition of the creative author’s freedom of expression and creation, shall we refuse to grant their request?

For the purpose of examining the matter, let us position all the leading actors on stage, present them individually, and listen to their monologues. All being assembled on the stage, we will allow them to converse among themselves and we will then know whose rights prevail. We shall divide our comments in this respect into three sections. First, we shall discuss freedom of expression and the right to reputation, as concepts and legal principles. We shall then examine the hierarchical status of freedom of expression and the right to reputation. Finally, we will have them confront one another, so that we can measure the power of one against the other.

We will begin our discussion by examining the freedom of expression and creation, and thereafter we shall proceed to human dignity.

Freedom of Expression and Artistic Creation

10. Freedom of expression and artistic creation have deep roots in Israeli law. We need not recap their origin; this has been explained on many occasions. I have expressed my own opinion regarding certain aspects of the freedom of expression and the conflict between freedom of expression and other values, occasionally at length, in at least three places. They are, in chronological order, HCJ 606/93 Kiddum [28] at 17; HCJ 4804/94 Station Film [12] at 688 {55}; FH 7325/95 Yediot Acharonot v. Krauss [48]. In these three decisions, as in this case, I was in the minority. My opinion has not changed. While I obviously do not contest the basic right of freedom of expression and artistic creation, I nonetheless feel that my colleagues have gone too far in the protection they grant freedom of expression, in the process curtailing other, extremely important rights.

11. I will not repeat what I wrote and will limit my comments to the issue at hand. Freedom of expression is not a single unit. It is a federation, a federation of rights and interests. There is the chronicle and the speech, the polemic article, fiction and poetry, criticism of the government and commercial advertising. There is the procession and the demonstration, the play and the film. Each of these modes of expression reflects a particular value, and one interest is not identical to the other. Commercial advertising does not benefit, nor should it, from the same protection granted to a chronicle. Instead of referring to freedom of expression in the abstract, we must pick out the particular component relevant for our purposes. Obviously, our concern is not merely with labels – fiction, non‑fiction, poetry or demonstration. It is incumbent upon us to conduct a deep investigation in an attempt to understand the interest requiring protection, its substance and the substantive content of the right presented before the Court. It was in this context that I wrote in Station Film [12] at 689 {56-57}:

In the house of freedom of expression there are various modes of expression and speech, which have a place in the sanctuary, and there are other modes of expression and speech that do not. When freedom of expression clashes with opposing interests, the various modes of expression and speech will wage the battle, each with its own intensity. Freedom of expression is not an idol, before which we should prostrate ourselves wherever we encounter it. Upon concluding that the matter at hand involves one of the derivatives of freedom of expression – an expression that finds shelter under the wings of the broader principle – we test its mettle before sending it out to battle with conflicting interests. Our way is the way of atomization, or, if one prefers: the way of molecularization - dividing the field of freedom of expression into individual categories, according to the type of interest which we protect. There is an article in a newspaper and then there are belles-lettres, there is a description of events and then there is a speech, there is a commercial advertisement and then there is criticism of the regime, there is societal criticism and then there are parades. Each one of these, and others besides them, reflect a certain interest, and the strength of the right will be equal to the strength of the interest. The same applies to modes of expression and speech: there are newspapers and then there are films, there is theatre and then there is television, there is radio and then there is the stage. 

In the same vein I also wrote:

[P]eople often try to explain the nature of one type of freedom of expression using interests that support freedom of expression of another type, and thus we find ourselves mixing apples and oranges. Hence, for example, when considering freedom of the press or a documentary report on certain events, it is simple for the Court to establish the boundaries and strength of freedom of expression in a way which is commensurate with the issue in a manner compatible with the issue being discussed before it ‑ an issue forming one of the pillars of the democratic regime.

Id. At 689 {57-58}.

See also Id. at 688-91; Kiddum [28] at 25‑28; Krauss [46] at 78-80.

12.  Let us return to our case. Which kind of freedom of expression are we referring to? If you will, what is the interest that freedom of expression, in this case, places against other conflicting interests? We are dealing with a screenplay, but not one that is the fruit of the playwright’s imagination from beginning to end. Our concern is with a special kind of play known as a docudrama. In other words – a creation including both drama and documentation. Facts based on reality interpolated with dramatic foundations. The veneer is dramatic, but actual events, which all or at least some of the spectators have heard of and are familiar with, are inseparably woven into the drama. Needless to say, in this kaleidoscope of life and imagination, each docudrama is different. There is no fixed degree of imagination or historical facts; it is entirely up to the creator, who may broaden or narrow either.

13.  “The Kastner Trial” is deeply rooted in historical facts. The plot is basically true, taken from “real life,” and the heroes of the play appear with their own names. Thus, the judge is Judge Binyamin Halevi, the prosecutor is the Attorney-General, Haim Cohen. The attorney for the defense is Shmuel Tamir. The accused is Malchiel Greenwald. Ms. Catherine Szenes, Ms. Hanz Brand, Yoel Palgi and, most importantly, Chana Szenes, also appear in the play. Motty Lerner, the playwright, took specific real life events and cast them into dramatic format. The innocent viewer, as well as the informed viewer, do not know which parts of the play are true and which are false. Did Kastner really say the words attributed to him? Is there any factual basis for Kastner’s allegations against Chana Szenes, or perhaps Kastner is not telling the truth? The viewer does not know.

This is the artistic creation before us; it contains elements of both life and drama. Given what we know about the play, I reject Lerner’s statement that the play is “a fictional drama inspired by events that actually occurred.” The drama is by no means fictitious and the “events that actually occurred” were not just a source of “inspiration” for the author. They are an integral, indistinguishable part of the creation. Nor can I concur that “the script offers an interpretation of events which are the subject of sharp controversy”. The issue before us is not disputed – all agree that Chana Szenes did not betray her comrades to the Gestapo. I also find it difficult to accept Lerner’s statement that “I strove to be as accurate as possible.” His intentions may have been commendable, but his actions were not. In the disputed paragraph Motty Lerner was not just inaccurate – he spoke untruthfully. This is not a question of “poetic license,” as Motty Lerner claims. Motty Lerner did not even comply with his own commitment that “the result of the events must be consistent with the historic reality.” Kastner did not say the words that Lerner attributed to him. Nor are the words substantively correct. Motty Lerner thought that Kastner’s outrageous words in the play would raise the dramatic tension; this indeed is their effect. I am, indeed, at a loss to find any other reason for the scene in which the actor portraying Dr. Kastner lashes out at Chana Szenes. The actor playing Dr. Kastner was Sasson Gabbai; his performance was superb and moving and anyone who saw Dr. Kastner in the play making his accusation against Chana Szenes could not fail to be convinced that his words were true. I find it difficult to accept the claim that “The Kastner Trial” is a “fictional drama.” The drama is far from being “fictional.”

14. This cocktail of imagination and reality situates the play somewhere between a documentary‑chronicle and a dramatic creation. As its name indicates, it is a docudrama, with the primary emphasis being on the documentary‑chronicle component. Chana Szenes was imprisoned and tortured by the Nazis. Yoel Palgi and Peretz Goldstein were captured by the Nazis. Chana Szenes was executed by the Nazis. All of these are historical facts, and they are all woven around Dr. Kastner’s outrageous accusation thrown at Chana Szenes’ mother. If all of the surrounding facts are true, then wouldn’t the innocent viewer believe that statement to be equally accurate? Why wouldn’t one believe that Dr. Kastner had actually said those words and why wouldn’t he believe that Kastner knew, or believed, that Chana Szenes had betrayed her friends to the Nazis? It would have been different had Kastner stood up in the middle of Catherine Szenes’ testimony, attempted to open his mouth and then begun to float around the room, like a character out of one of Marquez’s books. But this was not the case.

Personally, it seems to me that the playwright cannot hide behind the label of a “fictional drama,” nor would it be appropriate for us to allow him or her to do so. The words attributed to Dr. Kastner regarding Chana Szenes are clearly perceived as part of the docudrama’s documentary aspect. In any event, we certainly cannot see this as belonging to the dramatic part of the play, distinct from the reality being displayed on stage. If we imagine the documentary and dramatic parts of the play as celestial objects with their own individual gravitational pull, then Dr. Kastner’s fabricated statement revolves in a “figure 8” around these two bodies. In other words, Dr. Kastner’s fabricated statement purports to have a little of this and a little of that: a description of the reality, as it supposedly was – in Hungary of 1944 and in the Jerusalem Court – and dramatic elements. The viewer does not know whether he or she is viewing reality or a figment of the playwright’s imagination.

15. Freedom of speech and of creative expression have therefore produced a sort of hybrid creation, a documentary presenting the truth as it (supposedly) was, as well as drama which is the product of the playwright’s imagination.

16. Until now we have discussed freedom of speech and artistic creation. We shall now proceed to examine a person’s right to his or her good name.

Human Dignity –One’s Right to One’s Good Name

17. A person’s deep, psychological need for a good reputation, a natural yearning, has long been legally recognized. Our nation has been escorted by rabbinic dictums such as “whoever publicly shames his neighbour is deemed to have shed blood” Babylonian Talmud, Tractate Baba Metzia 58b [78]. Similarly, “all who descend into Gehenna reascend, except for three persons who descend and do not reascend... he who publicly shames his neighbour…”Id. [78]. Indeed, “a person’s good name and dignity may be dearer to him or her than any other asset” CA 214/89 Avneri [16] at 856 (Barak, J.) A person’s dignity and reputation are at least as dear to that person as his or her body. Just as a person has a right to bodily integrity, so too is a person entitled to protect his or her dignity and good name. Maligning a person’s dignity and reputation can be likened to rape or an indecent act performed on a person’s body. The difference between both forms of damage is only that, in the case of rape, one first damages the body and only after the soul. In the case of a person’s dignity and reputation, it is the soul that is initially damaged, which may lead to the body being harmed as well.

18.  A person can look to two legal sources for recognition of his or her right to reputation: namely, the Basic Law: Human Dignity and Liberty and the Defamation Law, 1965. We shall discuss the Basic Law at a later juncture. Infra. paras. 28 and 29. For now, we shall turn to the Defamation Law.

19.  The Defamation Law expressly and specifically sets out the rights a person has to his or her good name. The law itself balances between a person’s reputation and his fellow’s freedom of expression. If Chana Szenes were with us today, I do not have the slightest doubt that she would have a claim, under the Defamation Law, against the playwright and against the Broadcasting Authority. As defined in section 1(1) of the Defamation Law, defamation is anything the publication of which may “lower a person in the estimation of others, or make him or her the object of hatred, contempt, or ridicule on their part.” Defamation Law, 1; or a publication which may “bring a person into disrepute because of acts, conduct or qualities attributed to him or her.” Sec. 1(2) of the Law. As such, the statement of Dr. Kastner in the screenplay constitutes defamation. There are those who will claim that it is not for us to pass judgment on one who suffered and, in his pain, revealed such secrets. As our rabbis said: “Do not judge thy neighbour until you are in his place” Mishnah, Ethics of our Fathers, 2:4 [80]. One could even claim that, as such, neither the playwright nor the Broadcasting Authority defamed Chana Szenes. Even having cited the words of our rabbis, however, it would seem that there are few who would dispute that the words uttered by Dr. Kastner constitute defamation.

Were Chana Szenes with us today – seventy-eight years old – she would be able to petition this Court to enjoin the statement attributed to Dr. Kastner. Chana Szenes, however, returned her soul to God in suffering, after being tortured and murdered, on November 7, 1944, at the age of twenty-three. Chana Szenes is no longer with us, and the question is only whether there is another who can file suit to reclaim her dignity. The following people have claimed to represent Chana Szenes’ dignity: In HCJ 6126/94 the petitioners are her brother, Giora Szenes, his two sons Eitan Szenes and Dr. David Szenes, as well as Reuven Dafni, the chairman of Yad Vashem, who, in 1944, parachuted into Yugoslavia with Chana Szenes. In HCJ 6143/94 the petitioners are Ms. Nadia Matar and the Women’s Association for the future of Israel (“Women in Green”).

What is the law regarding the defamation of the dead?

20. It turns out that the law has changed in this matter. Initially, at the time of its enactment, the Defamation Law provided:

Defamation of a

         Deceased          Person

5.  Where defamatory matter is published after a person’s death, it shall be treated as the defamation of a living person. The spouse, children, parents, brothers and sisters of the deceased shall be regarded as persons injured by the defamation.

This is to say, defamation of the deceased was the same as defamation of the living, except that the right to file for judicial redress was exclusively reserved to the deceased’s spouse, children, parents, brothers and sisters. Under this law, Chana Szenes’ brother, Giora Szenes, was fully entitled to demand that the disputed paragraph be expunged from the play. This was in contrast to the previous law. See section 6 of the draft proposal for the Defamation Law-1962.

The law, however, was amended in 1967, see Defamation Law (Amended Version), 1967, and the right to file suit for the defamation of a deceased was curtailed. The following is the current language of section 5 of the Defamation Law:

Defamation of a

Deceased 
Person

5.  Defamatory statements regarding a person that are published after his or her death shall be treated as the defamation of a living person, but do not constitute cause for a civil claim or a private criminal complaint, and no indictment shall be submitted for an offense under this section unless it is requested by the deceased’s spouse or one of his children, grandchildren, parents, brothers or sisters.

This amended Defamation Law contains three principles. The first is that defamatory matter regarding a dead person “does not constitute cause for a civil claim or a private criminal complaint.” The second is that charges may be laid for defamatory statements regarding the deceased, after a request by the deceased’s spouse or one of his children, grandchildren, parents, brothers or sisters. The third principle is that, subject to the first two principles, defamation of the dead shall be treated as defamation of the living. We regard this third principle as constituting the heart of the law: essentially, defamation of the dead is the same as defamation of the living, even though, procedurally speaking, the law imposes restrictions on the ability to seek legal redress, either in a civil claim or in a criminal indictment.

To complete the picture, we will also mention section 25 of the law, which deals with the institution of legal proceedings by one of the deceased’s relatives, within a limited period after the death of the deceased. It also deals with the continuation of defamation proceedings begun by the deceased, if he or she passed away prior to the termination of such proceeding.

21. What does all of the above tell us? We see that defamation of the deceased is subject to the same law as defamation of the living. This is the credo of the law and its message. This is the version of human dignity presented by the Defamation Law. Defamation of the deceased does not constitute grounds for a civil claim or a private criminal complaint, but sealing off the road to the Court does not detract from the substantive prohibition against publishing material defamatory of the dead and does not lessen the statutory moral‑legal condemnation of such defamation.

Defamation of the dead does not provide grounds for a civil claim – a claim for damages, an injunction or a declaratory judgment within the framework of the civil law. However, I am unable to see any good reason why a person should not be able to file suit within the framework of public law, provided that the issue concerns a body or person subject to public law. The Broadcasting Authority is indeed exempt from the yoke of private law with respect to defamation of the dead, as is any other person or body operating within the realm of private law. However, as a body which is also subject to public law, it must be held legally accountable within the parameters of that law.

22. Thus, the Defamation Law does not prevent the petitioners from petitioning the High Court of Justice for a public law remedy against the Broadcasting Authority. Granted, the petition of the brother, Giora Szenes, is not equivalent to the petition filed by the Women in Green. By its very nature, the latter is a public petition, relating to the collective interest. As such, it raises the issue of the public interest regarding the publication of a statement defaming Chana Szenes. In other words, in this petition, the defamation of Chana Szenes does not appear as an independent and exclusive basis for the legal claim, but rather as a component of the public interest in the wider sense of that concept. The public interest includes many other elements besides the protection of a person’s good name, including the freedom of expression and the playwright’s freedom of artistic creation. In this petition, the right to one’s good name must battle all the other components of the public interest. It is only then, if it finds itself victorious in this battle, that the right to a good name can wage its war against the freedom of expression and of artistic creation.

Giora Szenes’ petition, for its part, is different. It is, by its very essence, a private petition, one that raises the interest of the individual. I would go a step further and say that it is an intimate petition. Should we be surprised when a son or daughter comes to protect the honor of his or her mother or father? Does it astonish us when a brother battles for his sister’s dignity, or when a sister fights for her brother’s dignity? Surely, a father and mother would protect their children in the same way. While Giora Szenes refers to his sister as “the soldier-poet who sacrificed her life on the altar of human dignity and liberty,” he makes it equally clear that his petition is focused on the “maligning of the dignity of Chana, of blessed memory, and that of her family,” and that the injury “is further intensified by the series being scheduled on the fiftieth anniversary of her execution.” It is no wonder that, in his affidavit, Giora Szenes speaks of “my sister” and states that, “since becoming aware of the scheduled broadcast, I feel as though my world has fallen apart and that I am powerless.” This is the statement of a brother afflicted.

As such, the petition of Giora Szenes raises the issue of defamation in its purest sense, as a right to reputation standing on its own, as though Chana Szenes herself had petitioned the Court. This is not the nature of the petition of the Women in Green, which seeks to protect the right to a good name as a component of the public interest. Giora Szenes carries the sword of reputation, not the sword of the public interest. It is with this sword that he sets out to battle.

Giora Szenes brings a private claim in the realm of the public law. Chana Szenes is unable to file suit to reclaim her dignity, and her brother does so in her stead. Here, Giora Szenes and Chana Szenes are one and the same. The same applies to the other relatives in section 5 of the Defamation law.

23. A question: are the relatives named in section 5 of the Defamation Law the only ones who possess a “private right” in the public law realm? I would not restrict the right to these relatives exclusively. There are situations in which a friend is like a brother to the deceased and if “spouse” means a husband and wife who are legally married, then it would seem that even those who are not legally married, but who are also a couple, have a private right within the public law realm. However, we need not decide this question, since it is Giora Szenes, Chana Szenes’ brother, who has come to protect the dignity of his sister.

24. A final word: “Defamatory statements regarding a person that are published after his or her death shall be treated as the defamation of a living person.” Does this apply to everyone that has lived since the dawn of mankind? Can one defame Abraham? Moses? Miriam? Yael, the wife of the Keni? Samson? King David? Jeremiah? Judah the Maccabee? Hillel the Elder? Bar-Kochba? Maimonides? Spinoza? Does the defamation of any of these figures confer rights under public law?

It could be argued that the question is whether all of these, our nation’s historical figures, are included in the definition of “person” as provide by the law. It could further be claimed that a distinction must be made between a “person” and a “historical figure.” The law intended to protect a “person” and not a “figure.” All of the above are “figures,” not “persons,” as defined by the law. When then does a person become a “historical figure”? Is Ben Gurion a “figure” or a “person”? The question is far from simple and at this stage we shall be satisfied with the tentative determination that a “person,” within the meaning of the Defamation Law, is someone whose family members, as specified in section 5, bring a claim of defamation. The determination of those entitled to file suit establishes the confines of the right and delineates the border between a “person” and a “figure.”

Another criterion for defining a dead “person,” for the purposes of defamation, is whether there are people alive who knew him or her personally. For as long as there are people living who knew the deceased, he or she continues to live as a “person.” As the poet Chanoch Levin wrote in “When My Eyes Shall Grow Dark,” in his book The Lives of the Dead (1999):

When my eyes shall grow dark

Draw my dead eyes

Towards your open eyes

And welcome my lifeless image into your embrace,

…draw my eyes

my dead eyes towards your eyes

there I will live a little longer

I will see through your living, seeing eyes

I will see the world that I cannot see

The world I so loved, and now

It is lost to me, and I am no more,

Only my dead eyes peering through your seeing eyes

In your living eyes, my dead eyes

live a little more, so long

as you will live

I too live, so long

as you will remember,

so long.

In this context we cannot but refer to the wonderful legend of Choni the Circle Maker who was overtaken by slumber and slept for seventy years. When he woke up there was no one that knew him, and he knew no one, as his generation had already passed away. “His resolve was weakened, begged for mercy ‑ and died.” Babylonian Talmud, Tractate Taanit, 23a [81]. And so it is in every generation. “And Joseph died, and all his brethren and all that generation” (Exodus, 1:6 [82]); and immediately following: “Now there arose a new king over Egypt who knew not Joseph.” Id. Thus it was in the days of the prophets: “And Joshua the son of Nun, servant of the Lord died, being an hundred and ten years old ... And also all that generation was gathered to its fathers; and there arose another generation after it which knew not the Lord nor yet the work which He had done for Israel.” Judges 2:8, 2:10 [83].

Needless to say, this question does not arise in the case at bar. Chana Szenes’ brother, her own flesh and blood, stands before us, and demands that his sister’s dignity be restored. These being the circumstances, is it possible or appropriate that we refer to her as a “figure”? There can be no doubt – Chana Szenes is a national heroine, a historical figure. We were educated through her heritage and sang her songs. This is the Chana Szenes of the petition of the Women in Green. However, this is not the case in the private, personal petition of Giora Szenes.

Intermediate Summary

25.  Up to this point we have addressed the freedom of expression and a person’s right to reputation as substantive legal concepts. They are independent principles in their own right, which grant rights to some and obligate others. They also serve as foundations for the interpretation of statutes and case law. They are interpretative principles both in the narrow sense and in the creative sense. However, the examination of the essence of the rights is not sufficient. Given our awareness that these two rights will come into direct conflict, we must further examine their hierarchical status in the legal system and whether one of the two has prevalence over the other in the legal hierarchy, or whether they share the same status in the legal pyramid. Deciding this question is a prior condition for preparing the rights for the struggle in which they are to engage. We will therefore examine the legal hierarchy of the rights, and we will begin with freedom of expression.

Human Dignity – Freedom of Expression’s Hierarchical Status

26.  Until the enactment of the Basic Law: Human Dignity and Liberty, the right to reputation and the right to freedom of expression possessed equal legal status. The right to reputation was already enshrined in statute – in the Defamation Law, as well as in preceding case law. Freedom of expression, in contrast, was exclusively a product of case law. Of course, that case law had the status of law. In other words, with the exception of the internal balancing tests within the parameters of the law itself, all of which defined the scope of freedom of expression, it was an accepted presumption that freedom of expression could only be curtailed or circumscribed by force of Knesset legislation. See e.g., CrimFH 537/95 Ganimat v. State of Israel [24] at 400, and citations there. As with other basic rights, freedom of expression had the status of law. This was so until the enactment of the Basic Law Human Dignity and Liberty. Since the promulgation of the Basic Law, there has been some confusion as to the exact state of the law.

27. The right to freedom of expression was not specifically recognized in the Basic Law: Human Dignity and Liberty, or in any other Basic Law. Even so, there are those who maintain that the concept of human dignity in the Basic Law also includes the freedom of speech, which they see as one of the derivatives of human dignity. According to this view, “Human Dignity” is an overflowing fountain, nourishing all those human rights that may possibly derive from it, or that are implicit therein. One of these basic rights is the right to freedom of expression. On the other hand, there are those who maintain that human dignity is human dignity and in the Basic Law: Human Dignity and Liberty, human dignity does not include freedom of expression. This, they claimed, is particularly true in the case of this specific Basic Law and its legislative history. Between these two extremes there are a number of variations on this theme. See e.g., H. Sommer, Hazchuyot Habilti Minuyot Vihekefa shel Hamahapacha Hachukatit, 28 Mishpatim, 259-61 (1997) [68]; A. Barak, Zchuyot Adam Muganot: Hahekef Vihahagbala, [69], 253; Y. Karp, Mikztat Shielot Al Kvod Haadam lifi Chok Hayesod: Kvod Haadam Vicheruto, [70]; A. Barak, Interpretation in Law [65] at 413. Judges too are occasionally tempted to speculate, in obiter dictum, regarding the nature and scope of the concept of human dignity.

We will not take that path and will not reveal our inner-most thoughts. For our purposes, without ruling upon the matter, we shall agree that freedom of expression is a derivative of human dignity in the Basic Law: Human Dignity and Liberty. We shall therefore presume, without ruling upon the matter, that since the enactment of the Basic Law: Human Dignity and Liberty, freedom of speech has ascended the legal hierarchy and today reigns supreme on the throne of rights set out in the Basic Law: Human Dignity and Liberty.

An Aside

In his opinion, my colleague, the President, distinguishes between the scope of freedom of expression and the protection that the law should grant that expression. That is to say, there are times when a person has freedom of expression even though the law may not extend its protection to him or her. Thus, for instance, a lie will find shelter under the wings of free speech, even if it will not be protected. This statement requires further examination, but, given that there is no need to decide the matter, I have not discussed it.

Human Dignity – The Hierarchical Status of the Right to Reputation

28. Since the enactment of the Basic Law: Human Dignity and Liberty we all know, including those who were previously ignorant, that human dignity is the crown jewel. The concept of “human dignity” is expressly referred to four times in the Basic Law, and once by implication. First, in the law’s title – The Basic Law: Human Dignity and Liberty. Second, section 1(a) of the law provides that “[t]he purpose of this Basic Law is to protect human dignity and liberty.” Third, section 2 of the law provides that “[t]here shall be no violation of the life, body or dignity of any person as such.” Fourth, section 4 of the law establishes that “[a]ll persons are entitled to the protection of their life, body and dignity.” In addition to these, section 1 of the law specifies the “basic principles” according to which “[b]asic human rights in Israel are founded upon recognition of the value of the human being.” The “value of the human being,” as is self-evident, includes human dignity.

And so, one must conclude that human dignity is the fundamental pillar of the Basic Law: Human Dignity and Liberty. Further on in our remarks, we will address the force of a person’s right to dignity. Here we have merely noted its centrality in the system of basic rights.

29. Be the territory covered by “Human Dignity,” as distinct from the freedom of expression, what it may, it is unanimously agreed that human dignity includes a person’s reputation. Human dignity has a number of progeny, but it is clear that one’s good name – or perhaps we should say one’s very name, it being one’s own name – is one’s first-born child. For if human dignity does not include a person’s good name, what then is human dignity? Seeing as how our concern is with human dignity, we need not pursue our search for other basic rights implicit in the concept of human dignity. Furthermore, a person retains his or her dignity both in life and after death. This is the specific stipulation of section 5 of the Defamation Law. Case law further added expressly and definitively that the human dignity in the Basic Law: Human Dignity and Liberty also extends to the dignity of the deceased. See e.g., CA 506/88 Shefer v. State of Israel [50] at 102 {184}; CA 105/92 [10] at 201; CA 1482/92 Hagar v. Hagar [51] at 801; HCJ 294/91 [18] at 523; HCJ 5688/92 [19] at 820, 827-28; FH 3299/93 [20] at 201, 205, 208, 211; HCJ 3933/92 Barachat v. C.O.S. Central Command [52] at 6; A. Barak Interpretation in Law [65] at 437-38; CA 6024/97 Shavit v. Rishon Lezion Jewish Burial Society [53].

A person’s good name has therefore been directly recognized and protected by the Basic Law: Human Dignity and Liberty.

The Hierarchical Status of the Right to Freedom of Expression and the Right to Reputation – A Summary

30. It appears to us, therefore, that both the right to freedom of expression and the right to one’s reputation are protected on two levels. One level is that of the law. With respect to freedom of expression, we are dealing with case law that has the status of statutory law. The higher level is that of the Basic Law: Human Dignity and Liberty. Chana Szenes, too, has the right to her good name – some will say the right of the living to maintain the good name of Chana Szenes. This right, as well as the freedom of expression of the playwright and the Broadcasting Authority, enjoys the status of basic rights, or supreme rights. It is these two supreme rights that are locked in a duel. Which of them will prevail?

We cannot decide between the two rights on the basis of their fundamental essence. They are both deeply rooted rights – rights without which our democratic society could not survive. Nor can we decide between them according to their hierarchical status in the legal system, for both are of royal stature. We must therefore search for an appropriate criterion for deciding between the rival rights. Such a criterion can be found by a deeper examination of the essence of the rights. We will not refer to each of the rights purely as principles, or by reference to their respective proximity to the apex of the pyramid of rights. Instead, by way of metaphor, we will use a geiger-meter, to measure the internal power of each of the rights claiming supremacy. We will measure the internal power of the right to freedom of expression of the playwright and the Broadcasting Authority and we will then measure the internal power of Chana Szenes’ right to her good name, as it is carried on the petitioners’ shoulders. Finally we will compare their respective powers. The right which has more power, its internal light shining brighter, is the right which will prevail in the case before us.

We will now examine the internal power of each of the rights before us.

The Right to Freedom of Expression and the Right to a Good Name

31. We will begin with freedom of expression and artistic creation. As we saw, we cannot be satisfied with the examination of the right of freedom of expression in the general sense. It is incumbent upon us to further examine that particular thread of freedom of expression presenting itself before us. Its internal power must be evaluated in order to assess its strength in the confrontation with other basic rights that it attempts to curtail.

32. In fact, we already examined the aspects of freedom of expression relevant for our purposes. We found that we are dealing with part fiction and part drama. As indicated by its name, it is a “docudrama.” To the extent that the dramatic element is involved, we have no quarrel with either the playwright or the Broadcasting Authority. Furthermore, even if, for dramatic effect, the playwright occasionally diverges from the truth, we would not take issue with the matter. The dramatic element of the play is the life-breath of the docudrama’s author. It forms that creation’s soul and we would dare not damage it.

This is not the case with the other element, that of the chronicle. Indeed, here too we will not be overly meticulous, nor can we be, for the author is a playwright, not a historian. Thus, for example, regarding the crossing of the border from Yugoslavia to Hungary: Chana Szenes crossed the border on the night between the 9th and 10th of June in 1944 and was caught after two hours. Yoel Palgi and Peretz Goldstein crossed the border two weeks later, on June 23rd. Chana did not know when they were to cross the border, and the two of them crossed the border about 100 kilometers away from where Chana herself crossed the border (see the affidavit of Reuven Dafni, who, as their leader, was responsible for the group of paratroopers in Yugoslavia). Diverging from this fact, Yoel Palgi in the play says – as does the playwright in his interview with Yediot Aharonot, supra para. 7 – that he crossed the border three days after Chana Szenes. By distorting their respective dates of crossing the border, reducing the period between crossings from two weeks to three days, the playwright sows the seeds that give rise to Kastner’s accusation that Chana betrayed both Palgi and Goldstein to the Nazis. The proximity of the dates could indicate that Chana knew the date when Palgi and Goldstein would arrive. Had this been the total extent of the divergence from the truth, no one would have criticized the playwright. The same applies to other similar divergences. However the divergence in the case before us is different. For it is not only a divergence from the truth; while diverging from the truth it viciously damages a person’s good name.

33. Freedom of expression regarding actions or events that occurred is of the highest importance. The freedom and right to report events and actions, especially events and actions about which the public must know, is not just a right. When speaking of the media, the right goes hand in hand with the obligation. There is a public duty on those reporting, to report that which should be reported. It is for this reason that the reporter has the defense of “truth of publication” under section 14 of the Defamation Law. I dwelt at length upon the defense of truth in my opinion in the Krauss [48] and will not deal with it here (In that decision, my opinion was the minority view, but not with respect to the defense of truth).

The freedom of expression with regard to the publication of a chronicle, as well as the defense of truth, also subject the reporter to a special duty to restrict himself or herself to the truth and not to report untruths – even if unintentionally and unwittingly. Certainly this is the case when the reporter knowingly or recklessly reports untruths. In any event, even if we say that the freedom of expression includes falsehood – and we express no opinion on this point – I am at a loss to understand why the law should protect falsehood with the same protection granted to freedom of expression. I cannot see what the protected interest is. Just as my right to lift my hands on either side terminates when I reach another person’s nose, so too, the freedom of expression terminates upon encountering a person’s good name. One way or another, regarding a false report, I find no interest capable of supporting the right to freedom of expression in its battle with another person’s right to his good name.

All of this relates to the power of the rights of the playwright and the Broadcasting Authority to freedom of expression and artistic creation.

34. With respect to Chana Szenes’ right to dignity and her good name, as they are borne on the petitioners’ shoulders, I find it difficult to find a more noble right. Regarding human dignity, I said the following in Krauss [48] at 74:

With respect to human dignity, truth be told, we will find it exceedingly difficult to distinguish between a person and his or her dignity. A person and his or her dignity enter this world intertwined. One is one’s dignity, and one’s dignity is oneself. “A person and his or her dignity emerged together from the mother’s womb, and the two become one. A person is his or her dignity, and that dignity is the person.” CA 3077/90 A. v. B. at 592. One who lost one’s dignity is merely the shell of a person, if you will: the shadow of a person.

Thus, a person and his or her dignity are identical, and a person without dignity is but nothing more than the shell of a person. To quote the sublime words of Shakespeare in Richard the Second:

The Purest Treasure mortal times afford

Is spotless reputation; that away,

Men are but gilded loam or painted clay.

Mine honour is my life, both grow in one,

Take honour from me and my life is done”

See William Shakespeare, Richard II, act I, sc. I.

In our own sources, human dignity is reserved a place of honor in the Temple of basic rights. The reason, we are taught, is that man was created in God’s image: “So God created man in His own image, in the image of God created He him.” Genesis 1:27 [84]. And Rabbi Akiva taught us “Beloved is man, who was created in the image of God.” Mishnah, Ethics of our Fathers 3:14 [85] To this the Court added, in Krauss [48] at 75:

Those who are believers and observe the commandments derive the dignity of man from the honor of The Holy One, Blessed be He. In so doing, they elevate human dignity to supreme heights. And what will those say who do not believe and who do not observe? They will say: why should we anchor our recognition of the noble value of human dignity in God? Isn’t a person qua person sufficient reason for protecting one’s dignity? For a person is his or her dignity, and that dignity is the person. Nor can we forget the Basic Law: Human Dignity and Liberty, the basic law that engraved human dignity both in its name and content, establishing it in the Israeli legal system.

From all of the above, we know that the power emanating from Chana Szenes’ right to dignity is unparalleled. Regarding Chana Szenes, we can further say that her dignity and good name are larger than life itself, for as much as she was tortured, until she was murdered, she did not divulge her secret. To be precise, our concern is with Chana Szenes’ refined and pure right to her dignity and reputation, both of these having been carried by Giora Szenes from the battlefield and presented to us.

35. Chana Szenes’ right to dignity and reputation are laid before us in all their grandeur. We no longer need to examine the claims of the “Women in Green,” who present Chana Szenes’ interest as part of the public interest. The private, immediate interest of the brother Giora is sufficient, and we need not discuss the collective interest of the Women in Green. Nonetheless, it bears mentioning that all of the judgments cited by my colleague, the President, in support of his opinion, deal with freedom of expression conflicting with the collective interest and not with freedom of expression conflicting with an individual interest. In referring to an individual interest our intention is to a particular person cited by name and description. The only exception is the ruling in Avneri [16] with regard to which we have two comments. First, the issue there concerned a temporary injunction, in circumstances that were not entirely clear. Second, in any event, the rule established in that case warrants renewed examination for since then the Basic Law: Human Dignity and Liberty has been enacted. My colleague, the President, also agrees with this. In his own words in Ganimat supra [49] at 418:

The new status for the right to a good name, part of the right to human dignity, may justify a renewed examination of the exercise of judicial discretion in granting temporary injunctions against publications which are allegedly defamatory.

Compare CA 214/89 Avneri v. Shapira. See also A. Bendor, Chofesh Lishhon-Hara, 20 Mishpatim 561 (1990-1991) [71].

36. Here we must add and understand the need to peel off the label of “freedom of expression” from the group of interests to which it attaches, and to further examine the nature and texture of the particular component of the specific interest. Having peeled off the label, we now know that even if we state that human dignity encompasses freedom of expression – and we take no position either way on the matter – the dignity of Motty Lerner confronts the dignity of Chana Szenes. This being the case, we can further ask: could anyone dare to claim that Motty Lerner’s dignity prevails over that of Chana Szenes? Motty Lerner’s dignity is indeed dignity and he is worthy of it, but we will not agree to his dignity being constructed over that of Chana Szenes, or to his dignity dismissing the dignity of Chana Szenes. As the verse says: “for them that honor me, I will honor.” I Samuel, 2:30 [86].

37. The results of the confrontation between the rights are clear. Our concern is not with rights of equal standing. We are dealing with a right of dimensions struggling against a smaller right. The dignity and reputation of Chana easily prevail over the rights of the playwright and the Broadcasting Authority.

In HCJ 1/81 supra [39] at 378, Justice Shamgar wrote:

In order for this Court to prohibit an individual, responsible for public broadcasting and advertising, from publishing a particular broadcast, there must exist extreme circumstances, posing a tangible and near certain danger to the public welfare at large… or a clear and obvious illegality (emphasis added).

In the paragraph that the petitioners requested be deleted, there is a “clear and obvious illegality.”

Epilogue

38. Soon after turning twenty-three, Chana Szenes returned her soul, in all its purity, to God. Chana Szenes cannot come to claim her dignity. It is incumbent upon us to restore her dignity to her. In CA 1182/90 Shacham v. Rothman [54] at 347, the Court decided to honor a person’s wishes expressed in his will, and I concluded my opinion there with the following words:

I am happy with the result that I have reached, which in my opinion is the fulfillment of the deceased’s wishes. A person’s will is his or her dignity; it is human dignity. But the dead are unable to realize their wishes and preserve their dignity. We have therefore acted for the fulfillment of the deceased’s wish and the preservation of the deceased’s dignity.

Chana Szenes was a soldier-poet, or perhaps we could say poet‑soldier. She was a poet, a soldier, and a dreamer. Chana loved life. And when Chana wandered barefoot on the golden sands of Caesarea, a young girl, twenty years old, she prayed to God:

O Lord, my God

I pray that these never end

the sand and the sea,

the rush of the water,

the flash of the heaven,

the prayer of man.

In those days that were blacker than black, redder than blood, before she entered the inferno, Chana sang of the rebellion, of death and dignity. This was Chana’s song in Serditza, Yugoslavia:

Happy…

Happy is the match that burnt and ignited the flames

Happy is the flame that burnt in the recesses of hearts

Happy are the hearts that knew to extinguish in dignity…

Happy is the match that burnt and ignited flames.

Chana Szenes’ heart knew how to extinguish in dignity. Whether by words or by action, the dignity and good name of Chana Szenes cannot be taken away.

Chana Szenes

11 Tammuz 5781 – 28 Cheshvan 5805

July 17, 1921 – November 7, 1944

******

The case was decided in accordance with the majority opinion, as per the opinion of President A. Barak, with Justice Mazza concurring and against the dissenting opinion of Justice M. Cheshin.

July 26th, 1999.

 

 

Full opinion: 

Supreme Monitoring Committee for Arab Affairs in Israel and others v. Prime Minister of Israel

Case/docket number: 
HCJ 11163/03
Date Decided: 
Monday, February 27, 2006
Decision Type: 
Original
Abstract: 

Facts: The government adopted a decision to establish ‘national priority areas’ in outlying parts of the country. These areas were defined in a map that was attached to the government decision. The towns and residents of these areas were given benefits, including in the field of education. The petitioners attacked the legality of the government decision on the ground of discrimination, since hardly any Arab towns were included in the national priority areas. The respondent argued that the criterion for determining the national priority areas was purely geographic, that there was no intention to discriminate against Arab towns and that there were simply very few Arab towns in the most outlying parts of the country in the north and south. The respondent also argued that other measures had been adopted to improve education in Arab towns.

 

Held: (President Barak) The government decision should be set aside because it was discriminatory in its result. Discrimination may occur without any discriminatory intention or motive on the part of the persons creating the discriminatory norm. The discriminatory outcome is sufficient to set aside the government decision.

(Vice-President M. Cheshin) The decision to create ‘national priority areas’ is in essence a primary arrangement. Primary arrangements can only be made by the legislative branch, the Knesset, and not by the executive branch, the government. Therefore the creation of the ‘national priority areas’ was ultra vires.

 

Petition granted.

Voting Justices: 
Primary Author
majority opinion
Author
concurrence
majority opinion
Author
concurrence
Author
concurrence
Author
concurrence
Author
concurrence
Full text of the opinion: 

HCJ 11163/03

Supreme Monitoring Committee for Arab Affairs in Israel

and others

v.

Prime Minister of Israel

 

 

The Supreme Court sitting as the High Court of Justice

[27 February 2006]

Before President A. Barak, Vice-President Emeritus M. Cheshin and Justices D. Beinisch, E. Rivlin, A. Procaccia, E.E. Levy, S. Joubran

 

Petition to the Supreme Court sitting as the High Court of Justice.

 

Facts: The government adopted a decision to establish ‘national priority areas’ in outlying parts of the country. These areas were defined in a map that was attached to the government decision. The towns and residents of these areas were given benefits, including in the field of education. The petitioners attacked the legality of the government decision on the ground of discrimination, since hardly any Arab towns were included in the national priority areas. The respondent argued that the criterion for determining the national priority areas was purely geographic, that there was no intention to discriminate against Arab towns and that there were simply very few Arab towns in the most outlying parts of the country in the north and south. The respondent also argued that other measures had been adopted to improve education in Arab towns.

 

Held: (President Barak) The government decision should be set aside because it was discriminatory in its result. Discrimination may occur without any discriminatory intention or motive on the part of the persons creating the discriminatory norm. The discriminatory outcome is sufficient to set aside the government decision.

(Vice-President M. Cheshin) The decision to create ‘national priority areas’ is in essence a primary arrangement. Primary arrangements can only be made by the legislative branch, the Knesset, and not by the executive branch, the government. Therefore the creation of the ‘national priority areas’ was ultra vires.

 

Petition granted.

 

Legislation cited:

Basic Law: Freedom of Occupation, s. 2.

Basic Law: Human Dignity and Liberty, ss. 1A, 8.

Basic Law: the Government, 5728-1968, s. 29.

Basic Law: the Government, 5752-1992, s. 40.

Basic Law: the Government, 5761-2001, ss. 1, 3, 32.

Basic Law: the Knesset, ss. 1, 4, 5.

Budget Principles Law, 5745-1985, s. 40(a).

Compulsory Tenders Law, 5752-1992, s. 3A(a)(3).

Council of Higher Education Law, 5718-1958, s. 25B.

Development Towns and Areas Law, 5748-1988, ss. 1, 3, 4(a), 5, 6, 7, 8, 9, 10, 12, 13-18.

Encouragement of Capital Investments Law, 5719-1959, s. 40D.

Encouragement of Research and Development in Industry Law, 5744-1984, s. 28(c).

Free Manufacturing Areas in Israel Law, 5754-1994, ss. 18, 19.

Government and Justice Arrangements Ordinance, 5708-1948, s. 7(a).

Natural Disaster Victims Compensation Law, 5749-1989.

Palestine Order in Council, 1922-1947, art. 5.

State Economy Arrangements (Legislative Amendments for Achieving Budgetary Goals) Law, 5759-1999, s. 4(2).

Student Rights Law, 5761-2000.

Transition Law, 5709-1949, s. 1.

 

Israeli Supreme Court cases cited:

[1]        HCJ 98/69 Bergman v. Minister of Finance [1969] IsrSC 23(1) 693; IsrSJ 8 13.

[2]        HCJ 4112/99 Adalah Legal Centre for Arab Minority Rights in Israel v. Tel-Aviv Municipality [2002] IsrSC 56(5) 393.

[3]        HCJ 10026/01 Adalah Legal Centre for Arab Minority Rights in Israel v. Prime Minister [2003] IsrSC 57(3) 31.

[4]        HCJ 240/98 Adalah Legal Centre for Arab Minority Rights in Israel v. Minister of Religious Affairs [1998] IsrSC 52(5) 167.

[5]        HCJ 7111/95 Local Government Centre v. Knesset [1996] IsrSC 50(3) 485.

[6]        HCJ 4541/94 Miller v. Minister of Defence [1995] IsrSC 49(4) 94; [1995-6] IsrLR 178.

[7]        HCJ 2671/98 Israel Women’s Network v. Minister of Labour and Social Affairs [1998] IsrSC 52(3) 630.

[8]        HCJ 6698/95 Kadan v. Israel Land Administration [2000] IsrSC 54(1) 258.

[9]        EDA 11280/02 Central Elections Committee for the Sixteenth Knesset v. Tibi [2003] IsrSC 57(4) 1.

[10]     HCJ 2599/00 Yated, Children with Down Syndrome Parents Society v. Ministry of Education [2002] IsrSC 56(5) 834.

[11]     HCJ 1554/95 Shoharei Gilat Society v. Minister of Education [1996] IsrSC 50(3) 2.

[12]     HCJ 421/77 Nir v. Be’er Yaakov Local Council [1978] IsrSC 32(2) 253.

[13]     HCJ 7374/01 A v. Director-General of Ministry of Education [2003] IsrSC 57(6) 529.

[14]     HCJ 4363/00 Upper Poria Board v. Minister of Education [2002] IsrSC 56(4) 203.

[15]     HCJ 7351/03 Rishon LeZion Municipal Parents Committee v. Minister of Education (not yet reported in Hebrew); [2005] (2) IsrLR 1.

[16]     HCJ 693/03 Marciano v. Minister of Finance (not yet reported).

[17]     HCJ 727/00 Committee of Heads of Arab Local Councils in Israel v. Minister of Building and Housing [2002] IsrSC 56(2) 79.

[18]     HCJ 59/88 Tzaban v. Minister of Finance [1988] IsrSC 42(4) 705.

[19]     HCJ 1113/99 Adalah Legal Centre for Arab Minority Rights in Israel v. Minister of Religious Affairs [2000] IsrSC 54(2) 164.

[20]     HCJ 953/87 Poraz v. Mayor of Tel-Aviv-Jaffa [1988] IsrSC 42(2) 309.

[21]     HCJ 3792/95 National Youth Theatre v. Minister of Science and Arts [1997] IsrSC 51(4) 258.

[22]     HCJ 721/94 El-Al Israel Airlines Ltd v. Danielowitz [1994] IsrSC 48(5) 749; [1992-4] IsrLR 478.

[23]     HCJFH 4191/97 Recanat v. National Labour Court [2000] IsrSC 54(5) 330.

[24]     HCJ 1000/92 Bavli v. Great Rabbinical Court [1994] IsrSC 48(2) 221.

[25]     HCJ 104/87 Nevo v. National Labour Court [1990] IsrSC 44(4) 749; IsrSJ 10 136.

[26]     HCJ 453/94 Israel Women’s Network v. Government of Israel [1994] IsrSC 48(5) 501; [1992-4] IsrLR 425.

[27]     HCJ 2814/97 Supreme Education Monitoring Committee v. Ministry of Education [2000] IsrSC 54(3) 233.

[28]     HCJ 6488/02 National Board of Heads of Arab Local Councils in Israel v. Committee of Directors-General (not yet reported).

[29]     HCJ 5016/96 Horev v. Minister of Transport [1997] IsrSC 51(4) 1; [1997] IsrLR 149.

[30]     HCJ 3434/96 Hoffnung v. Knesset Speaker [1996] IsrSC 50(3) 57.

[31]     HCJ 2313/95 Contact Linsen (Israel) Ltd v. Minister of Health [1996] IsrSC 50(4) 397.

[32]     CA 4275/94 Tel-Aviv Stock Exchange Ltd v. A.T. Management of Torah Literature Database Ltd [1996] IsrSC 50(5) 485.

[33]     HCJ 2918/93 Kiryat Gat Municipality v. State of Israel [1993] IsrSC 47(5) 832.

[34]     HCJ 154/98 New General Federation of Workers v. State of Israel [1998] IsrSC 52(5) 111.

[35]     HCJ 9232/01 Noah, the Israeli Federation of Animal Protection Organizations v. Attorney-General [2003] IsrSC 57(6) 212; [2002-3] IsrLR 225.

[36]     HCJ 1715/97 Israel Investment Managers Association v. Minister of Finance [1997] IsrSC 51(4) 367.

[37]     HCJ 3267/97 Rubinstein v. Minister of Defence [1998] IsrSC 52(5) 481; [1998-9] IsrLR 139.

[38]     HCJ 5128/94 Federman v. Minister of Police [1994] IsrSC 48(5) 647.

[39]     HCJ 8600/04 Shimoni v. Prime Minister (unreported).

[40]     HCJ 5100/94 Public Committee Against Torture v. Government of Israel [1999] IsrSC 53(4) 817; [1998-9] IsrLR 567.

[41]     HCJ 5062/97 Association of Insurance Appraisers in Israel v. State of Israel [2001] IsrSC 55(1) 181.

[42]     HCJ 2632/94 Degania A v. Minister of Agriculture [1996] IsrSC 50(2) 715.

[43]     HCJ 5018/91 Gadot Petrochemical Industries Ltd v. Government of Israel [1993] IsrSC 47(2) 773.

[44]     HCJ 35/62 Bachar v. Minister of Defence [1962] IsrSC 16 806.

[45]     HCJ 313/63 Haramati v. Director of Property Tax [1964] IsrSC 18(2) 356.

[46]     HCJ 381/91 Gross v. Ministry of Education and Culture [1992] IsrSC 46(1) 53.

[47]     LCA 5768/94 ASHIR Import, Manufacture and Distribution v. Forum Accessories and Consumables Ltd [1998] IsrSC 52(4) 289.

[48]     CA 167/47 Minkovitch v. Fisztner [1948] IsrSC 2 39.

[49]     CA 108/59 Pritzker v. Niv Ltd (in liquidation) [1960] IsrSC 14 1545.

[50]     BAA 663/90 A v. Bar Association Tel-Aviv District Committee [1993] IsrSC 47(3) 397.

[51]     CA 3798/94 A v. B [1996] IsrSC 50(3) 133; [1995-6] IsrLR 243.

[52]     CFH 7325/95 Yediot Aharonot Ltd v. Kraus [1998] IsrSC 52(3) 1.

[53]     HCJ 5503/94 Segal v. Knesset Speaker [1997] IsrSC 51(4) 529.

[54]     LCA 7678/98 Benefits Officer v. Doctori (not yet reported).

[55]     LCA 6339/97 Roker v. Salomon [2001] IsrSC 55(1) 199.

[56]     HCJ 6845/00 Niv v. National Labour Court [2002] IsrSC 56(6) 663.

[57]     HCJ 7351/95 Nevuani v. Minister of Religious Affairs [1996] IsrSC 50(4) 89.

[58]     HCJ 4140/95 Superpharm (Israel) Ltd v. Director of Customs and VAT [2000] IsrSC 54(1) 49.

[59]     HCJ 606/78 Awib v. Minister of Defence [1979] IsrSC 33(2) 113.

[60]     HCJ 302/72 Hilo v. Government of Israel [1973] IsrSC 27(2) 169.

[61]     HCJ 287/91 Cargal Ltd v. Investment Centre Administration [1992] IsrSC 46(2) 852.

[62]     HCJ 222/68 National Groups Registered Society v. Minister of Police [1970] IsrSC 24(2) 141.

[63]     HCJ 4885/03 Israel Poultry Farmers Association v. Government of Israel [2005] IsrSC 59(2) 14; [2004] IsrLR 383.

[64]     HCJ 6971/98 Paritzky v. Government of Israel [1999] IsrSC 53(1) 763.

[65]     CA 733/95 Arpal Aluminium Ltd v. Klil Industries Ltd [1997] IsrSC 51(3) 577.

[66]     HCJ 244/00 New Dialogue Society for Democratic Dialogue v. Minister of National Infrastructure [2002] IsrSC 56(6) 25.

[67]     CrimA 53/54 Eshed Temporary Transport Centre v. Attorney-General [1954] IsrSC 8 785.

[68]     HCJ 1539/05 Mashlat Law Institute for the Study of Terror and Assistance of Terror Victims v. Prime Minister (not yet reported).

[69]     HCJ 144/50 Sheib v. Minister of Defence [1951] IsrSC 5 399; IsrSJ 1 1.

[70]     HCJ 113/52 Sachs v. Minister of Trade and Industry [1952] IsrSC 6 696.

[71]     HCJ 2740/96 Chancy v. Diamond Supervisor [1997] IsrSC 51(4) 491.

[72]     HCJ 1437/02 Association for Civil Rights in Israel v. Minister of Public Security [2004] IsrSC 58(2) 746.

[73]     HCJ 910/86 Ressler v. Minister of Defence [1988] IsrSC 42(2) 441; IsrSJ 10 1.

[74]     HCJ 1703/92 C.A.L. Freight Airlines Ltd v. Prime Minister [1998] IsrSC 52(4) 193.

[75]     HCJ 8569/96 Federation of Working and Studying Youth v. Minister of Education [1998] IsrSC 52(1) 597.

[76]     HCJ 363/71 Dagan Flour Mill Ltd v. Minister of Trade and Industry [1972] IsrSC 26(1) 292.

[77]     HCJ 198/82 Munitz v. Bank of Israel [1982] IsrSC 36(3) 466.

[78]     HCJ 366/81 Association of Tour Bus Operators v. Minister of Finance [1983] IsrSC 37(2) 115.

[79]     HCJ 49/83 United Dairies Ltd v. Milk Board [1983] IsrSC 37(4) 516.

[80]     HCJ 1030/99 Oron v. Knesset Speaker [2002] IsrSC 56(3) 640.

[81]     HCJ 726/94 Klal Insurance Co. Ltd v. Minister of Finance [1994] IsrSC 48(5) 441.

[82]     HCJ 28/94 Zarfati v. Minister of Health [1995] IsrSC 49(3) 804.

[83]     HCJ 6778/97 Association for Civil Rights in Israel v. Minister of Public Security [2004] IsrSC 58(2) 358; [2004] IsrLR 1.

[84]     HCJ 6671/03 Abu-Ghanem v. Ministry of Education [2005] IsrSC 59(5) 577.

[85]     HCJ 869/92 Zvilli v. Chairman of Central Elections Committee for Thirteenth Knesset [1992] IsrSC 46(2) 692.

 

Canadian cases cited:

[86]     Re Language Rights under Section 23 of the Manitoba Act, 1870 (1985) 19 D.L.R. (4th.) 1 (S.C.C.).

 

Jewish law sources cited:

[87]     Malachi 2, 10.

 

For the petitioners — H. Jabareen.

For the respondent — D. Briskman, R. Kedar.

 

 

JUDGMENT

 

 

President A. Barak

The government of Israel decided to define national priority areas in Israel. The residents in these areas receive benefits in various fields that are regulated by the government, including the field of education. The question before us is whether this government decision — in so far as it concerns the benefits in the field of education — should be set aside for discriminating against the Arab residents of the State of Israel.

National priority areas

1.    For many years government ministries have had the practice of granting benefits to various towns on the basis of the determination that they are located in ‘national priority areas.’ The basis for these benefits was introduced in a government decision on 24 January 1993 with regard to a reclassification of development towns and development areas. The government decided that ‘the premise for determining national priority areas is the government policy of population distribution, changing national priorities and absorbing immigration in these areas’ (para. a.1 of the decision). The decision determined two different classifications of national priority areas — ‘national priority area A’ and ‘national priority area B’ — and these were demarcated on a map that was attached to the decision. In national priority area A the maximum benefits are given in all fields, whereas in national priority area B benefits are given which are smaller or at most equal to those given in national priority area A. It was also decided that the government would not give any town or area greater benefits than those given in national priority area A, and that any change in the national priority areas would require government approval. And indeed, over the years, several government decisions that made changes to the national priority areas were adopted.

2.    An additional government decision with regard to the national priority areas was adopted several years later on 15 February 1998. This was decision no. 3292 (hereafter — decision no. 3292). This decision revised the map of national priority areas and the list of towns included in the national priority areas A and B (para. b of the decision). It was decided to cancel the classification of towns that were defined with a separate permanent status to their surrounding area and to make them conform to the existing status of that area (para. c of the decision). Notwithstanding, it was decided that a list of towns (Carmiel, Upper Nazareth, Kiryat Gat, Kiryat Malachi, Migdal HaEmek and Acre) would continue to receive benefits in the field of education like those given in national priority area A, for a period of two years. A similar town-oriented status was also given to several towns for the purpose of benefits granted by other government ministries. It was also decided to give benefits, like those given in national priority area A by the Ministry of Education, to towns in the Druze and Circassian sectors (para. f of the decision). Together with all of these, the government decided that the Ministry of Education should formulate a plan for dealing on a town-oriented basis with towns requiring support and strengthening in education, and for towns in the Arab sector, and that the resources saved as a result of the changes in the classification of towns in the priority areas would be used as a budgetary source for financing this plan (para. e of the decision). Following government decision no. 3292, the original petition was filed in this court.

The original petition

3.    The original petition was filed on 5 May 1998 by three organizations that are active in advancing the rights of the Arab sector in Israel: the Supreme Monitoring Committee for Arab Affairs in Israel; the Supreme Monitoring Committee for Arab Educational Affairs in Israel and Adalah Legal Centre for Arab Minority Rights in Israel (HCJ 2773/98). The petition argued that decision no. 3292 should be set aside. The petition included several parts and sought several alternative forms of relief. The joint basis for all of these was that the government decision is not lawful for several reasons: first, it was argued that the government did not have any power to adopt — by means of a government decision — a norm of such significant scope and application. This matter fell only within the jurisdiction of the Knesset. Second, it was argued that the decision that was adopted, even if it was intra vires, was unlawful, since it was tainted with discrimination. According to the petitioners, the government decision did not rely on any criteria whatsoever for classifying the towns, and it ignored the main purpose underlying the classification of the towns, which is the strengthening of weak towns with a low socio-economic status. The petitioners sought to highlight the claim of discrimination by means of the following figures: decision no. 3292 classified seventeen towns from an area without national priority as a national priority area A, without giving a single Arab town a priority classification. The decision transferred eleven towns from national priority area B to national priority area A, without including among them a single Arab town. By contrast, the list of towns that lost a status of a national priority area included 14 Arab towns (out of a total of 34 towns). In addition, the government granted entitlement to benefits in the field of education to many towns, without including the Arab sector in the arrangement, even though this sector is most in need of assistance in this field. According to the petitioners, the criteria for determining the national priority areas were neither clear nor consistent, and in any case they were not applied in an equal manner. In so far as the criterion was geographic, Arab towns near Jewish towns were excluded from the priority areas; in so far as the criterion was socio-economic, many Arab towns whose socio-economic status is very low were excluded from the priority areas, whereas Jewish towns whose status is far better were included in it. In the petitioners’ opinion, the geographic criterion should be applied to all the towns that are adjacent to one another, both Arab and Jewish; where the government decided to give a specific town an individual status as if it were included in a national priority — for alleged socio-economic reasons — this status ought to be given first and foremost to towns from the Arab sector whose position in this respect is especially difficult. Several preliminary hearings were held in that petition. It was subsequently heard before an extended panel of seven justices, and an order nisi was issued.

Government decision no. 2288

4.    On 14 July 2002, while the petition was pending, the government adopted a new decision with regard to national priority areas. This was decision no. 2288 (hereafter — decision no. 2288). This decision replaced decision no. 3292. At the beginning of the decision, the government declared that —

‘We are deciding to determine the national priority areas and towns in the Negev, Galilee, Jerusalem and Judaea, Samaria and Gaza. In these areas a variety of benefits and incentives will be given in order to further their advancement, reduce the gaps in the standard of development and standard of living between the national priority towns and all other towns in Israel, encourage the next generation to settle in the national priority towns, encourage the settlement of new immigrants and of longstanding citizens in the national priority towns, while implementing government policy with regard to the planned distribution of the population throughout the territory of the state.’

The decision discussed the aid and incentives in several fields: industry, agriculture, tourism, education and housing. For the first time a separate classification of towns was provided for each of the types of aid and incentives, and for the various government ministries. With regard to the aid in education, the government announced that:

‘The aid in the field of education is intended to improve the standard of achievement of students in the national priority areas with the aim of reducing gaps and creating a high quality and equal education system, in view of the fact that the level of education constitutes a main factor in the creation of a socio-economic spectrum of opportunities.’

With regard to the classification of the towns for the purpose of the benefits in the field of education, it was decided that —

‘The map of the national priority areas, for the purpose of benefits from all ministries, which was determined in government decision no. 3292 of 15 February 1998, shall remain in force as a framework for providing aid and incentives in the field of education’ (para. d.1 of the decision).

An inter-ministerial committee was also appointed to formulate recommendations with regard to the towns that had a temporary status of a priority area and with regard to including additional towns in the national priority area in the field of education.

5.    In view of government decision no. 2288 and its ramifications for the petition, the panel decided on 2 December 2003 that the petition should be cancelled, a new petition should be filed in accordance with the revised legal position and that an order nisi would be made in it. So on 22 December 2003 the petitioners filed an amended petition, which is the petition that is before us. In the petition, the petitioners again argue that decision no. 3292 should be set aside. The petitioners clarify that even though decision no. 3292 was replaced by decision no. 2288, the later decision refers in the matter of determining the national priority areas in the field of education to decision 3292, so that the factual basis remains unchanged. The amended petition was made up of three parts. The first part concerns the setting aside of decision no. 3292, which determined the priority areas in a manner that it excludes — so it is argued — Arab towns that satisfy the geographic criteria according to which the areas were determined. In the second part the petitioners requested that eleven Arab towns, which were not classified as a national priority area A, should have an identical status to the status given to the Jewish towns of Upper Nazareth and Migdal HaEmek, which are close to them from a geographic viewpoint and are higher than them on the socio-economic scale. In the third part of the petition, we were asked to add the towns of the Arab sector to the towns that receive benefits in the field of education as national priority areas A. An order nisi was made with regard to the three parts of the petition (on 6 January 2004). Later, a fourth part was added to the petition, with the consent of the respondents, in which the petitioners sought to add the seven recognized Bedouin towns in the Negev to the list of towns that are entitled to benefits in the field of education as a national priority area A. It was decided (on 12 March 2004) to make an order nisi also with regard to this relief.

The petitioners’ claims

6.    In the amended petition, the petitioners once again argue that the method of classifying the towns for the national priority areas, which grants extensive benefits by virtue of government decisions, is improper because it does not rely on primary legislation. It is argued that the government does not have any authority to adopt decisions in such a complex and fundamental matter as determining national priority areas. This matter should be regulated in a primary arrangement in the primary legislation of the Knesset, just like any arrangement that grants personal payments to the individual. The petitioners further argue that the government decision has no equal, open, clear and written criteria. The criteria on which the classification is based are unclear; sometimes they are geographic and sometimes they are socio-economic. The drawing of the map was done arbitrarily and it has itself become a criterion in the opinion of the respondent. By giving an individual status to towns, a socio-economic criterion was taken into account, and sometimes also a political criterion, but once again there are no clear written criteria and no weight was given to the socio-economic position of the Arab towns. In any case, it is difficult to find a connection between the criteria stated by the respondent and the manner of implementing them de facto, especially with regard to towns from the Arab sector. Thus, for example, whether the criterion is geographic or the criterion is socio-economic, it is not clear why the Arab towns close to Upper Nazareth and Migdal HaEmek were not given similar benefits in the field of education. The petitioners argue that government decision no. 3292 is discriminatory and unlawful, since it distinguishes unjustifiably between Jewish towns and non-Jewish towns, and especially with regard to Arab towns. According to the petitioners, a study of the map of national priority areas for the purpose of the benefits in education shows that of the 491 towns with a status national priority area A according to the map, only four towns are Arab towns, and all of these are small towns. The decision gives a status of national priority area A to 36 additional towns, which include not even one Arab town. In the field of education it was decided to give a status of national priority areas to eight additional towns, and these also do not include even one Arab town. The result that emerges from all this is that for the purpose of the benefits in education, 535 towns in total have been given a status of national priority area A, and these include only four small Arab towns. According to the petitioners, this result is discriminatory. The benefits in education should be universal and independent of ethnicity. The discrimination is starker in view of the fact that the respondent gave the benefits to certain sectors (the orthodox Jewish sector, the Druze and Circassian sectors) while it excluded the Arab sector. The result indicates discrimination on the basis of ethnicity. The respondent argued on more than one occasion that the basis for the benefits in education, and especially in adding the towns on a pinpoint basis, is socio-economic. This principle should have been applied to the Arab towns as well. This is especially true in view of the reduced socio-economic position of most of the Arab towns in the country, which is not in dispute. This is even more true with regard to the recognized Bedouin towns. Benefits in the field of education should be given on the basis of principles of distributive justice that require the consideration and implementation of socio-economic criteria for all of the population in an equal manner. In the current case, not including the Arab towns in the classification of the national priority areas for education is discriminatory and tainted by extreme unreasonableness.

The position of the respondent

7.    At the beginning of his reply, the respondent sought to clarify that the decision in force at this time is decision no. 2288 and not decision no. 3292 which preceded it. Therefore the respondent argues that there is no basis for considering arguments concerning a decision of the government that has been cancelled and the relief sought for this is no longer relevant. Moreover, in so far as the petition addresses the discrimination between Arab towns and nearby Jewish towns (such as Upper Nazareth and Migdal HaEmek) that received an individual status of a national priority area for education  (the second part of the petition), the specific status given in the past to those towns, within the framework of decision no. 2288 and its implementation, was for a fixed transition period and has been cancelled. The respondent pointed out that in the field of education, at present, the status of the towns has been determined entirely on the basis of the geographic test, in accordance with the map of national priority areas (except for the towns in the Druze and Circassian sectors). The significance of this is that the claim of discrimination is no longer relevant, and the petition should be denied.

8.    On the question of authority, the respondent argues that the government does have the authority to determine national priority areas by virtue of its residual authority in s. 32 of the Basic Law: the Government. The determination of the national priority areas is merely a basis for giving benefits and incentives, and since no other authority has any power under the law in this regard, these matters are within the general authority of the government. According to the respondent, there is also no basis for the argument that the determination of national priority areas is not based on criteria and is arbitrary. The map of the national priority areas is based mainly on geographic criteria. National priority area A is located in the areas that are most distant from the centre of the country and from employment centres; national priority area B is located in areas that are closer to the centre of the country and to employment centres; the remaining areas of the country are not located in any national priority area at all. It is argued that the logic underlying the geographic distribution assumes that the spectrum of opportunities for the citizen in outlying areas is narrower in many respects that what is available in the centre of the country, and that the cost of living in these areas is higher than in the other areas of the country. According to the respondent:

‘Determining the national priority areas was intended to encourage settlement and to assist residents in remote areas from a geographic viewpoint or in areas of security importance, where successive governments of Israel, according to their fundamental policies, have been interested in encouraging settlement. The national priority areas were not intended to improve the position of towns in distress according to socio-economic factors, as the petitioners claim, and the socio-economic consideration was not a decisive factor in determining the national priority areas. The precise demarcation of the map of priority areas was prepared mainly in accordance with a map of natural districts and areas, in which the demarcation was also influenced by the topography and the location of roads’ (para. 11 of the reply).

The respondent argues, with regard to the claim of discrimination, that there was no deliberate intention to exclude the petitioners, and certainly not on the basis of ethnicity, as they claim. A town that is situated within an area that has been declared to be a national priority area will receive benefits whether it is a Jewish town or an Arab town. A town that is not situated in the aforesaid geographic area will not receive benefits, whether it is a Jewish town or an Arab town. Since the criterion is solely geographic, there is no basis for the claim of discrimination, since the distinction is based solely on geographic location. The small number of Arab towns that are included in the national priority area can be attributed, so it is argued, to the geographic distribution ‘of the Arab towns that are not situated in the Upper Galilee or in the Southern Negev.’ Indeed, in the northern outlying area which is defined as national priority area A there are relatively few Arab towns, but ‘there is no basis for the argument that the line passes in a manner that is intended to discriminate between the Jewish sector and the Arab sector’ (para. 45 of the reply). From a practical viewpoint, the respondent points out, the geographic line that separates national priority area A from national priority area B passes mainly (more than 70%) along the boundary lines of the towns near this line, and only in a few points does the line cross open areas.

9.    The respondent objects to the petitioners’ demand that the towns of the Arab sector and the Bedouin sectors should be added to the list of towns that receive benefits. The respondent clarifies that even in the field of education the national priority areas were not determined in accordance with socio-economic criteria but in accordance with geographic criteria. Notwithstanding, the government decided to give benefits on an individual basis to several Druze and Circassian towns, but only to these towns. These sectors need considerable strengthening in education in order to reduce gaps that have accumulated over many years. The benefits given to these sectors are merely affirmative action, which is a part of the overall policy of the government in dealing with these sectors. The respondent makes clear that there is no practical possibility of introducing affirmative action on a sweeping basis and at the same time for all the sectors that require it. Therefore granting the petitioners’ demand to make their status equal to the status of the Druze and Circassian towns will make it necessary to take away the benefits from the Druze and Circassian towns and to harm them unfairly. Notwithstanding, the government is acting in other ways to promote education in the Arab sector and the Bedouin sector. Over the years, several commissions were established and these made various recommendations on the subject. In addition the government decided (on 22 October 2000) to take action in the form of a multi-year plan to develop and promote the Arab sector socio-economically, including in the field of education. In consequence of this decision, the Ministry of Education formulated the Homesh plan whose purpose is to create equal opportunities in the Arab and Druze sector, to increase the number of persons entitled to a matriculation certificate, to strengthen basic learning skills, to strengthen the special education system, etc.. Implementation of the plan began in the 2000 academic year with a total budget of NIS 250 million over five years, in addition to all the resources allocated to the Arab and Druze education system. To complete the picture, the respondent mentioned the report of the Public Commission for Examining the Budgeting System in Israeli Elementary Education, which was headed by Dr Shimon Shoshani (hereafter — the Shoshani report) which was submitted to the Minister of Education on 22 August 2002. The report recommended that a uniform and common budgeting index should be fixed for all the educational institutions and for all the students in Israel, in accordance with equitable criteria, that would be based on a series of variables, including the education of the parents, country of origin, geographic distance from the centre of the country and living in a national priority area and within range of hostile borders. The respondent added that implementing the budgeting system in accordance with the Shoshani report will result in a significance improvement in the Arab sector. The hours of teaching in the Arab sector will increase by 70,000 hours per year, which are 80% of the extra teaching hours that were designated for all students in Israel; the teaching hours in the Arab sector would increase by approximately 30%, whereas in the Jewish sector they would increase by only 5%. The report itself, according to the reply, was implemented for official elementary schools starting in the 2003-2004 academic year. Thus we see, according to the respondent, that there is no basis for adding the towns of the Arab and Bedouin sector — which are addressed in the third and fourth parts of the petition — to those entitled to a status of national priority areas, since the handling of their socio-economic status and their need for educational advancement is being dealt with within other frameworks and in a proper manner. In summary, it is argued, the petition should be denied in its entirety.

The scope of the dispute

10. We ought first to state the scope of the dispute, as it appears to us from a study of the material and from hearing the parties: first, we accept the position of the petitioners that decision no. 3292 is still of relevance, even though it has been cancelled from a formal viewpoint. Decision no. 2288 — which according to everyone is the valid decision at the present — refers with regard to benefits in education to the map of national priority areas that was determined in decision no. 3292. It is therefore not possible to separate the two government decisions with regard to the petitioners’ claim that the determination of the national priority areas in the field of education is unlawful. Second, it cannot be denied that decision no. 2288 changed the position that prevailed at the time of filing the original petition. Whereas the petitions focused their arguments in the original petition on the absence of a clear and uniform criterion for determining the national priority areas within the framework of decision no. 3292, with regard to decision no. 2288 it is certain — both from its content and from the respondent’s position — that the criterion adopted by it is a single clear criterion, namely the geographic criterion. This criterion was also adopted, according to the respondent, with regard to determining the national priority areas in the field of education. Notwithstanding the reference to decision no. 3292, the actual determination of the national priority areas as of the present, including in the field of education, is done by virtue of decision no. 2288. Third, we accept the respondent’s position that in the current position the second part of the petition has become redundant. Admittedly, the essence of this part revolves around the argument of discrimination that decision no. 3292 made between towns, such as Upper Nazareth and Migdal HaEmek, that were granted the status of a national priority area on an individual basis, even though they did not satisfy the geographic criterion, and nearby Arab towns that were not granted this status. But the respondent said that this individual status of the Jewish towns was cancelled and no longer exists, and therefore there is no basis to the claim of discrimination at the present. The temporary position that prevailed until the government policy was changed may have significance for the purpose of the relief, but there is now no longer any need to consider the claim of discrimination.

11. In view of the aforesaid, three main issues remain relevant: first, is the government competent to determine an arrangement of national priority areas, by virtue of s. 32 of the Basic Law: the Government? Second, is the map of national priority areas for the purposes of education that was determined by the government (in decisions nos. 3292 and 2288) discriminatory on the basis of ethnicity, and therefore void? Third, should the towns of the Arab and Bedouin sector be given a status of towns in the national priority area A with regard to education, in the same manner that has been adopted with regard to the Druze and Circassian towns? The first question is addressed in the opinion of my colleague the vice-president, Justice M. Cheshin. I agree with his remarks. I will therefore concentrate my remarks on the other two questions.

Is the government decision regarding the determination of national priority areas in education discriminatory?

12. On one side, the respondent argues before us that the whole purpose of determining national priority areas in the field of education is to compensate the outlying areas for their remoteness from the centre of the country, and therefore the relevant consideration that is taken into account is the geographic consideration. According to the respondent, this consideration is not discriminatory. On the other side we have the petitioners, who argue that the actual demarcation of the geographic line, as it has been determined, discriminates against the Arab sector. The geographic line determined by the government leads to a result in which the towns that are entitled to national priority in the field of education, which number approximately 500, include only four small Arab towns. Who is right?

The principle of equality

13. The principle of equality is one of the most basic principles of the State of Israel. The right to equality is one of the most important human rights. It is the ‘heart and soul of our whole constitutional regime’ (per Justice M. Landau in HCJ 98/69 Bergman v. Minister of Finance [1], at p. 698 {18}). Indeed, ‘it is well known that equality is one of the basic values of the state. It is the basis of social existence. It is one of the cornerstones of democracy’ (see HCJ 4112/99 Adalah Legal Centre for Arab Minority Rights in Israel v. Tel-Aviv Municipality [2], at p. 415; HCJ 10026/01 Adalah Legal Centre for Arab Minority Rights in Israel v. Prime Minister [3], at p. 39). It is one of the most fundamental principles for the interpretation and implementation of statutes (HCJ 240/98 Adalah Legal Centre for Arab Minority Rights in Israel v. Minister of Religious Affairs [4], at p. 177). A violation of equality is ‘the worst thing of all’ (per Justice M. Cheshin in HCJ 7111/95 Local Government Centre v. Knesset [5], at p. 503). Discrimination is one of the worst evils that can befall a human being and human rights. It may lead to humiliation and a violation of human dignity (HCJ 4541/94 Miller v. Minister of Defence [6], at p. 132 {224-225}). This is certainly the case where the discrimination is on the basis of a person’s religion or race. Such a ‘generic’ discrimination ‘… inflicts a mortal blow on human dignity’ (per Justice M. Cheshin in HCJ 2671/98 Israel Women’s Network v. Minister of Labour and Social Affairs [7], at pp. 658-659; see also Adalah Legal Centre for Arab Minority Rights in Israel v. Tel-Aviv Municipality [2], at p. 414, and A. Barak, A Judge in a Democracy (2004), at p. 142).

14. The principle of equality applies to all spheres of government activity. Notwithstanding, it is of special importance with regard to the duty of the government to treat the Jewish citizens of the state and non-Jewish citizens equally. This duty of equality for all the citizens of the State of Israel, whether Arab or Jewish, is one of the foundations that make the State of Israel a Jewish and democratic state. As I have said elsewhere:

‘We do not accept the approach that the values of the State of Israel as a Jewish state justify… discrimination by the state between the citizens of the state… The values of the State of Israel as a Jewish and democratic state do not imply at all that the state should act in a manner that discriminates between its citizens. Jews and non-Jews are citizens with equal rights and obligations in the State of Israel’ (see HCJ 6698/95 Kadan v. Israel Land Administration [8], at pp. 280-281).

Moreover:

‘Not only do the values of the State of Israel as a Jewish state not require discrimination on the basis of religion and race in Israel, but these values themselves prohibit discrimination and require equality between religions and races’ (ibid. [8], at p. 281).

I added that ‘the State of Israel is a Jewish state in which there are minorities, including the Arab minority. Each member of the minorities that live in Israel enjoys complete equality of rights’ (ibid. [8], at p. 282, and EDA 11280/02 Central Elections Committee for the Sixteenth Knesset v. Tibi [9], at p. 23).

15. A violation of equality is always serious. It is much more serious when it harms the right to education. Indeed, the right to education is a basic right in our law, a right that is given to everyone. This is ‘one of the basic human rights’ (HCJ 2599/00 Yated, Children with Down Syndrome Parents Society v. Ministry of Education [10]). The right to education finds expression in the constitutions of many democratic countries, and in international conventions. It has rightly been said that:

‘Education is a social device of an importance that cannot be overestimated. It is one of the most important functions of the government and the state. Education is essential for the existence of a free, living and functioning democracy. It constitutes an essential basis for the self-realization of every person. It is essential for the success and prosperity of every individual. It is essential for the existence of a society in which people live and act in order to improve their welfare and thereby contribute to the welfare of the whole community… Education is, without doubt, an important instrument for ensuring the rights and liberties of every individual and the realization of his basic political rights, including the freedom of expression and the right to vote and to stand for office’ (per Justice T. Or in HCJ 1554/95 Shoharei Gilat Society v. Minister of Education [11], at p. 24).

The right to education is not limited to the right of the individual to choose the education that he wants. It sometimes also includes the obligation of the state to allow the individual — every individual — to receive basic education on an equal basis (see and cf. HCJ 421/77 Nir v. Be’er Yaakov Local Council [12], at p. 265). It has already been said that:

‘The right to education is a basic right that is recognized in the countries of the world and in Israel. The recognition was expressed already at the very founding of the state in the Declaration of Independence and in the first education laws that were enacted shortly after the state was founded. Alongside the right to education, there is another converse aspect, a duty for every child to be educated. This duty is imposed on the individual, and at the same time the public authority has a duty to provide education and to give it at no cost to the whole public’ (per Justice A. Procaccia in HCJ 7374/01 A v. Director-General of Ministry of Education [13]; see also the Student Rights Law, 5761-2000; Shoharei Gilat Society v. Minister of Education [11]; HCJ 4363/00 Upper Poria Board v. Minister of Education [14]; HCJ 7351/03 Rishon LeZion Municipal Parents Committee v. Minister of Education [15]; for further discussion, see Y. Rabin, The Right to Education (2002), at p. 65).

An additional reflection of the exalted status of this basic right can be found in an interpretive presumption to the effect that the statute should be interpreted in a manner that upholds the right to education rather than interpret it in a way that denies it (HCJ 693/03 Marciano v. Minister of Finance [16]).

Determining the national priority areas in the field of education

16. Against this normative background, the question that arises is whether the government decision to determine national priority areas with regard to the benefits given in the field of education satisfies the requirements of equality, or whether it is discriminatory. Our answer to this question is that from the figures brought before us we have been persuaded that the government decision concerning the determination of the national priority areas is not consistent with the principle of equality, since its consequences lead to an improper discrimination against members of the Arab sector in realizing their right to education, and this results in its being unlawful.

17. As a premise for examining this petition we are prepared to assume that the consideration underlying the determination of the national priority areas was mainly geographic. It was intended to distinguish between areas that are geographically close to the centre of the country and outlying areas that are distant from it. According to the government decision, priority in the field of education should be given to those towns that are situated in the outlying areas. This position was expressed in the respondent’s reply (of 28 March 2004), according to which the relatively low number of Arab towns in the national priority areas —

‘… derives from the geographic location of the Arab towns that are not situated in the Upper Galilee or in the southern Negev and not from any racial consideration. Indeed, in the northern outlying areas of the State of Israel, which is defined as a national priority area A for education, there are relatively few Arab towns. Notwithstanding, there is absolutely no basis for the claim that the line was drawn in a manner that was intended to discriminate between the Jewish sector and the Arab sector…’ (para. 30 of the reply).

Our premise is therefore that the geographic consideration alone is what formed the basis for determining the national priority areas. There is nothing in the material before us that directly indicates that the actual choice of the geographic criterion or the manner of drawing the geographic line were done in order to discriminate against members of the Arab population. It should be emphasized that this premise of ours, according to which the manner of demarcating the national priority areas for the purpose of the benefits in education was done in accordance with criteria of geographic remoteness from the centre of the country, without any intention of discrimination between various sectors of the population, is not self-evident in the circumstances of the case. This is because the respondent did not present to the court any figures or clarifications to explain how the government determined the geographic borderline that separates the outlying areas from the centre of the country, national priority area A from national priority area B and national priority area B from the areas without priority, and to justify giving preference to the persons in one area and not in another area. Apart from the declaration that the criterion is one of geographic remoteness, we have not found in the material before us any explanation or formula that explains what constitutes the centre of the country, and what distance from the centre justifies benefits, particularly in the field of education. The government also had before it figures concerning the various sectors in Israeli society to which the towns in the outlying areas belong. In the absence of an explanation or formula, there is a considerable difficulty in accepting the position of the respondent according to which geographic remoteness was the only consideration taken into account is demarcating the areas (see and cf. HCJ 727/00 Committee of Heads of Arab Local Councils in Israel v. Minister of Building and Housing [17], at p. 90). Moreover, the absence of any explanation or formula that were used to determination the geographic remoteness of national priority areas for the purpose of the benefits in education gives rise to a question as to whether any weight, or sufficient weight, was given to the consideration of upholding the principle of equality in general and equality in education in particular (see and cf. HCJ 59/88 Tzaban v. Minister of Finance [18], at p. 706; see also HCJ 1113/99 Adalah Legal Centre for Arab Minority Rights in Israel v. Minister of Religious Affairs [19], at p. 172; Committee of Heads of Arab Local Councils in Israel v. Minister of Building and Housing [17], at p. 89; HCJ 953/87 Poraz v. Mayor of Tel-Aviv-Jaffa [20]; HCJ 3792/95 National Youth Theatre v. Minister of Science and Arts [21], at p. 282). But even if we assume that the government decision was made after considering all the relevant factors, and there was no intention to distinguish between various sectors of the population, decision no. 2288 is still tainted by discrimination that goes to the heart of the legality of that decision.

18. Indeed, prohibited discrimination may also occur without any discriminatory intention or motive on the part of the persons creating the discriminatory norm. Where discrimination is concerned, the discriminatory outcome is sufficient. When the implementation of the norm created by the authority, which may have been formulated without any discriminatory intent, leads to a result that is unequal and discriminatory, the norm is likely to be set aside because of the discrimination that taints it. Discrimination is not determined solely according to the thought and intention of the creator of the discriminatory norm. It is determined also in accordance with the effect that it has de facto (HCJ 721/94 El-Al Israel Airlines Ltd v. Danielowitz [22], at p. 764 {493-494}). ‘The principle of equality looks to the outcome; no matter how pure and unsullied the intention of a person may be, if the outcome following from his act is a discriminatory one, his act shall be set aside as if it had never been done’ (per Justice M. Cheshin in Israel Women’s Network v. Minister of Labour and Social Affairs [7], at p. 654). The test for the existence of discrimination is an objective test that focuses on the outcome of realizing the norm that is under scrutiny. It is not limited to the subjective thinking of the creator of the norm. The question is not whether there is an intention to discriminate against one group or another. The question is what is the final outcome that is created in the social context. I discussed this in one case:

‘The question does not only address the motive of the persons making the decision; the question also addreses the result of the decision. The decision is improper not only when the motive is to violate equality but also when the motive is otherwise, but equality is violated de facto’ (Poraz v. Mayor of Tel-Aviv-Jaffa [20], at pp. 333-334. See also HCJFH 4191/97 Recanat v. National Labour Court [23], at p. 348).

In another case I wrote:

‘The presence or absence of discrimination is determined, inter alia, on the basis of the effect that the legislation achieves de facto… Consequently, a law that is couched in “neutral” language may be discriminatory if its effect is discriminatory. Indeed, discrimination may be unintentional… Even if the purpose of the legal norm is not to create discrimination, if discrimination is created de facto, the norm is tainted by discrimination… Discrimination may be “latent” and “systemic,” in the sense that it is not evident “on the face of” the norm, but it derives from the “effect” of the norm’ (HCJ 1000/92 Bavli v. Great Rabbinical Court [24], at pp. 241-242; see also Kadan v. Israel Land Administration [8], at pp. 279-280).

This was also discussed by Justice G. Bach with regard to sexual discrimination between workers, when he said:

‘I am prepared to assume that the employers of the petitioner had no intention to discriminate against her and against the other women workers when they signed the employment code. But the intention of the respondent is not the final word on the question that we are required to decide, since the test for examining whether discrimination exists or not is objective rather than subjective. The motive for creating a difference between men and women is not the decisive issue in this matter, and in order to determine whether discrimination is present we must examine the final outcome, as it can be seen in the social context’ (HCJ 104/87 Nevo v. National Labour Court [25], at p. 759 {149}).

Similar remarks were made by Justice E. Mazza with regard to discrimination against women:

‘Searching for the causes of discrimination against women in any sector, when its existence as a social reality in that sector is proved by statistical evidence, is of secondary importance; for in general it is possible to assume that discrimination against women in any sphere — particularly when their promotion does not depend merely on the qualifications of the candidates but also on decisions made at organizational power centres — is a result of a deep-rooted consensus which many upright people act upon without being aware of the impropriety in their behaviour. But the absence of discriminatory intent is irrelevant; for the problem is the phenomenon of discrimination against women, as a proven fact, and discrimination is wrong even when there is no intention to discriminate’ (HCJ 453/94 Israel Women’s Network v. Government of Israel [26], at p. 524 {450}).

19. In our case, the way in which the government demarcated the national priority areas in education achieved a discriminatory result, whether it was an intentional result or not. The geographic demarcation along the lines that were chosen led to a result in which the 500 towns that received the status of a national priority area for the purpose of benefits in education included only four small Arab towns. This numerical proportion in no way corresponds to the size of the Arab sector in the population as a whole and its geographic distribution in Israel. Admittedly, Arab towns are apparently not concentrated in the most outlying areas of the Galilee and the Negev. It follows that, prima facie, the geographic criterion excludes these towns not because they belong to the Arab sector but because of their physical location. But the practical result of using the geographic criterion, with the boundaries that were chosen, is that the map of the national priority areas in education is de facto a map of Jewish towns only. The great disparity between the number of Jewish towns with the status of a national priority area in the field of education and the number of Arab towns with a similar status indicates a discriminatory result. As my colleague Vice-President M. Cheshin said in a similar context, ‘this disparity can be said to speak for itself’ (Adalah Legal Centre for Arab Minority Rights in Israel v. Minister of Religious Affairs [4], at p. 178). It is impossible to allow this result. This is a discriminatory result that cannot stand. This is a result that Israeli democracy cannot tolerate. The effect of the government’s decision is that it discriminates against the members of the Arab sector in the field of education. Indeed —

‘Such discrimination, especially if it is systemic, may seriously harm not only a particular person or a particular group, but also the fabric of society and the feeling of partnership that is a condition for proper coexistence’ (per Justice I. Zamir in Adalah Legal Centre for Arab Minority Rights in Israel v. Minister of Religious Affairs [19], at pp. 170-171).

 Even on the assumption that the respondent had clear reasons when he decided upon the geographic lines that distinguish between national priority areas and other areas, it is not possible to ignore the result arising from these demarcation lines. If a slightly different line had been chosen, which still satisfies the purpose of ‘compensating’ the outlying areas for their distance from the centre of the country, this line could have included more Arab towns and thus achieved a more equal result. This was not done. The geographic line that was chosen leads to a discriminatory result.

20. It should be noted that whether something in the circumstances of the case has a discriminatory effect is not a question of arithmetic but a question of substance. The government decision addresses one of the most basic of fundamental rights — the right to education. Its outcome is tainted by one of the most ‘suspect’ distinctions of all — a distinction on the basis of ethnicity and race. It is to be expected that government policy in this field will promote equality between Jews and Arabs. This is required by the Jewish and democratic values of the State of Israel. It could have been assumed that a policy of giving preference to outlying areas in the field of education would be done on an equal basis and would also promote real equality between Jews and Arabs. This is not the result of the government’s policy. In order to emphasize the gap that has been created as a result of the government’s policy in the field of education, we can repeat the figures that were presented before us (in appendix 5 filed by the petitioner) with regard to the significance of the status of a national priority area in education. A town that is included in a national priority area A is entitled to significant benefits, including a 75% contribution towards teachers’ studies; a full contribution towards travel expenses for teachers’ studies; an 80% contribution towards rent for teachers; payment of the teacher’s contribution towards study funds; a full contribution towards teachers’ travel expenses during sabbaticals; an exemption from tuition fees for pre-school children; a contribution towards matriculation examination fees; an increased balancing grant to the local authorities; an allocation of additional tuition hours in accordance with pedagogic needs; full funding for installing computer systems in schools (subject to approval of plans); an additional budget that takes account of the special needs of schools that have six grades of classes; preference in scholarships for students; a grant of NIS 100,000 to each community centre for the benefit of new population groups. By contrast, we were presented with serious figures concerning the poor socio-economic position in the Arab sector: thus, as of the year 2002, approximately half of the Arab towns were in the two lowest groups according to the reports of the Central Statistics Bureau. Approximately 94% of Arab towns were in the four lowest groups (of the ten existing groups). Significant differences can be found in a range of additional parameters, including the number of students in the twelfth grade, the number of students who drop out in the ninth to eleventh grades and the number of students entitled to a matriculation certificate who satisfy the minimum requirements of the universities. The state commission of enquiry that examined the clashes between the security forces and Israeli citizens in October 2000, which was chaired by his honour Justice Emeritus T. Or, in its report that was published in the year 2003, said in this context that —

‘The discrimination against Arab schools continued until the end of the 1990s in many respects: the number of students per teacher, the number of students in a class, the number of official classes, sports facilities, laboratories, the number of computers per student, etc.. The establishment of compulsory-age kindergartens, and subsequently pre-compulsory-age education for children aged 3 and 4, special education, special needs classes, enrichment programmes, professional education are all far behind these services in the Jewish sector’ (ibid., at p. 48; also see and cf. HCJ 2814/97 Supreme Education Monitoring Committee v. Ministry of Education [27]).

We learned of similar matters from the respondent himself, within the framework of the explanation concerning the new budgeting system in the Shoshani report.

21. In this situation, and in view of the figures that have been discussed, our conclusion is that if there is a desire to give compensation in the field of education to outlying areas as compared with central areas, we cannot accept a result in which only four small Arab towns receive the benefits of a national priority area in education, when no less than 500 Jewish towns are receiving these benefits. This is the case in general, and this is especially the case when the Arab sector is so far behind in the field of education. Indeed, ‘the exclusion of Arab towns from socio-economic programmes, whose purpose is specific and different, constitutes improper discrimination’ (per Justice D. Dorner in HCJ 6488/02 National Board of Heads of Arab Local Councils in Israel v. Committee of Directors-General [28]). Public resources — especially resources that are allocated to remedy a socio-economic injustice — should be allocated equally and fairly in view of the purpose for which they were allocated and the different needs of members of society to receive the resources. Our conclusion is therefore that in the circumstances of the case before us the principle of equality has been violated.

22. This determination that the principle of equality has been violated is not the bottom line with regard to the legality of the government’s decision. The decision, even if it is discriminatory, may turn out to be lawful, if it satisfies the criteria set out in the Basic Law: Human Dignity and Liberty. Indeed, whenever administrative power is exercised in violation of basic human rights it should always be exercised in the spirit of the Basic Laws (Miller v. Minister of Defence [6], at p. 138 {231}; HCJ 5016/96 Horev v. Minister of Transport [29]). Even when a violation of equality has been proved, we should therefore examine whether the violation satisfies the requirements of the limitations clause in s. 8 of the Basic Law, namely whether the decision befits the values of the State of Israel, whether it is intended for a proper purpose and whether the violation of equality is not excessive. There may therefore be permitted discrimination (see HCJ 3434/96 Hoffnung v. Knesset Speaker [30], at p. 76). Indeed, the right to equality, like all other human rights, is not an ‘absolute’ right. It is of a ‘relative’ nature. This relativity is reflected in the possibility of violating it lawfully, if the conditions of the limitations clause are satisfied. In this regard, the respondent did not argue, and therefore he obviously did not prove, that the conditions of the limitations clause are satisfied. The respondent did not argue or prove that the manner in which the national priority areas were demarcated was necessary in order to promote proper purposes and values that befit the Jewish values and the democratic values of the state. He did not argue or prove that the violation is proportionate. As my colleague, Vice-President M. Cheshin has shown, the violation is not enshrined in statute or based upon an express authorization in statute. Indeed, according to the facts presented before us, and in the absence of any explanation on the part of the respondent for choosing the geographic line or the formula for demarcating the priority areas, there is no basis for determining that the government’s decision satisfies the requirements of the limitations clause in the Basic Law.

23. Thus our conclusion is that in view of the figures that were brought before us and the law that applies in this regard, the government’s decision no. 2288 cannot stand, since it leads to a result that discriminates between the Jewish sector and the Arab sector. If the government did indeed think that the distance from the centre of the country results in undesirable disparities in the field of education, then this is true not only with regard to Jewish towns but also with regard to Arab towns. But the result whereby the towns that are considered to be outlying areas for the purposes of education are almost entirely Jewish towns necessarily indicates a discriminatory outcome. What is prima facie a relevant difference — the geographic distance from the centre of the country — becomes an irrelevant and discriminatory difference as a result of the aforesaid policy. No explanation whatsoever was given for the discriminatory arrangement that might have been capable of convincing us that the policy, despite its being discriminatory, is lawful in accordance with the criteria of the Basic Laws. The conclusion is therefore that this policy of the government, as expressed in decision no. 2288, is discriminatory and unlawful.

Not including the Arab and Bedouin towns among the towns that are entitled to the benefits of a national priority area in education

24. An additional argument made by the petitioners, in the third and fourth parts of their petition, is that apart from the discriminatory result in determining the national priority areas on a geographic basis, the government decision is tainted by another discrimination, which is that the benefits given to the national priority areas in education are not given to all the Arab and Bedouin towns, as was done at least with regard to some of the Druze and Circassian towns. The argument in this respect is therefore unrelated to the map of national priority areas, but addresses the discretion of the government to decide that certain towns that are not included in a geographic area that has been declared to be a national priority area should nonetheless receive the benefits in the field of education as if they were in a national priority area. The state, in its reply as aforesaid, does not deny the special needs of the Arab sector in this respect at all, but it rejects the claim by means of two arguments: first, it argues that the resources of the government are limited and therefore giving the benefit to the Arab sector would means that other sectors in need, such as the Druze and Circassian sector, would lose the benefit; second, it argues that the government is taking action in order to correct the failures and problems in the field of education in the Arab sector that does not involve the national priority areas. This policy makes the claim of discrimination baseless.

25. Within the framework of this petition there is no reason for us to order the towns of the Arab and Bedouin sectors to be given a status of national priority areas in the field of education. This is for two main reasons. First, this relief of giving a specific status to the towns of the Arab and Bedouin sectors was requested by the petitioners as an alternative relief, in the third and fourth parts of their petition. Since we have seen fit to accept the petition and grant the first and main relief that the petitioners sought — a determination that the government decisions that classify the national priority areas in education are void — there is no basis for considering the alternative reliefs sought by the petitioners. Second, even if we addressed the arguments on their merits, we would not be able to grant the petitioners the desired relief. The petitioners have the burden of showing that the Arab and Bedouin sectors have ultimately been discriminated against in the field of benefits in education, as compared with other sectors, such as the Druze and Circassian sectors. This claim was not proved and sufficient figures were not presented to support it. For this reason we saw no reason to intervene in the respondent’s decision in this manner. Naturally, the petitioner still has the right to file a separate petition in this regard, which should include all of the figures required for this purpose.

The relief

26. Our conclusion is therefore that there was a defect in government decision no. 2288 concerning the determination of the national priority areas in the field of education. This defect has two aspects: first, the aforesaid government decision is unlawful, since in a matter of this kind the government does not have the power to make an arrangement that is in essence and character a primary arrangement, which falls within the sole jurisdiction of the Knesset. Second, the aforesaid government decision is unlawful since it discriminates in a prohibited manner between Jews and Arabs, and this discrimination violates the right to equality to a disproportionate degree. What is the proper relief in a situation of this kind? Indeed, in view of the seriousness of the defects that tainted the government decision we are compelled to decide that government decision no. 2288, in so far as it relates to the determination of the national priority areas in education, should be declared void. The defects that occurred in this decision are serious defects of ultra vires and the unlawful exercise of discretion. This decision cannot therefore be left as it is, and it should be declared void.

27. Notwithstanding it should be recognized that a declaration of voidance in the circumstances of this case gives rise to difficulties that are not simple with regard to the date on which the declaration of voidance should come into effect. We should not ignore the serious result that will be caused if the declaration of voidance comes into effect immediately. The determination of the national priority areas has a wide-ranging normative significance and we should seek to avoid a situation in which there is a ‘legislative void’ in a matter that is so important and that has such wide-ranging national implications (cf. Re Language Rights under Section 23 of the Manitoba Act, 1870 [86]). We should avoid harming an important public interest (see and cf. HCJ 2313/95 Contact Linsen (Israel) Ltd v. Minister of Health [31]; CA 4275/94 Tel-Aviv Stock Exchange Ltd v. A.T. Management of Torah Literature Database Ltd [32]), which in our case is the stability of regulating national policy in the field of education. Moreover, many parties have naturally relied on the existing position that is based on the national priority areas in the field of education, and if the declaration of voidance comes into immediate effect this may harm them excessively (see HCJ 2918/93 Kiryat Gat Municipality v. State of Israel [33]; HCJ 154/98 New General Federation of Workers v. State of Israel [34]). Moreover, any decision concerning an alternative comprehensive arrangement regarding national priority, of the type considered in the petitions before us, requires not only Knesset legislation but a fundamental study of a whole range of factors of wide-ranging significance, both in the field of education and in other fields. A study of this kind needs a suitable period of time during which it can be considered by the legislature (see, for example, HCJ 9232/01 Noah, the Israeli Federation of Animal Protection Organizations v. Attorney-General [35]). Finally it should be remembered that government decision no. 2288 does not stand alone, but is connected with government decision no. 3292 and even refers to it. Declaring the decision void with immediate effect may create normative uncertainty with regard to the relationship between the various government decisions and the normative position after the more recent decision among them is declared void.

28. Indeed, the proper relief in circumstances of this kind is therefore to suspend the declaration of voidance (in this regard, see Y. Mersel, ‘Suspending a Declaration of Voidance,’ 9 Mishpat uMimshal (2006) 39). In view of the serious defect that occurred in the government decision, there is no alternative to declaring it void, but in view of the ramifications of an immediate voidance of a government decision of this kind, it should be held that the declaration of voidance is suspended for a certain period of time. This has been done in the past in this court when a government decision was set aside with regard to national priority areas (see Kiryat Gat Municipality v. State of Israel [33], in the majority opinion); we also held that the consequences of a declaration of voidance should be suspended in other contexts (see, for example, HCJ 1715/97 Israel Investment Managers Association v. Minister of Finance [36]; HCJ 3267/97 Rubinstein v. Minister of Defence [37]). Notwithstanding, the length of this period should be determined with a view to the nature of the matter, which involves not only an ultra vires act of the government but in particular serious and unjustified discrimination specifically in the field of education. The length of the suspension should also take into account the need for a reasonable period of time to determine an alternative legal and constitutional arrangement in place of the arrangement that is being set aside. Against this background, and in view of all of the circumstances of the case, we determine that the declaration that government decision no. 2288 is void, in so far as it concerns the field of education, shall come into effect twelve months after the date of giving this judgment.

29. In concluding, it should be noted that our judgment naturally relates only to the scope of the dispute in the petitions before us, which as aforesaid concerns government decision no. 2288 only in so far as it relates to the field of education. Notwithstanding, our judgment is based not only on the determination that there was a defect of improper and unjustified discrimination in the result of the government plan in this field, but also on the determination that an arrangement of this kind cannot be made in a government decision but must be a primary arrangement of the Knesset, all of which as stated in the opinion of our colleague, Vice-President M. Cheshin. There is consequently no doubt that this normative determination has a possible ramification not only on determining national priority areas in the field of education, which is the subject of the case before us, but also on determining national priority areas in other fields that were regulated in government decision no. 2288. We should therefore expect that any alternative arrangement that is made, in view of this judgment, will result in an overall amendment of the issue of determining national priority areas, not merely in the field of education but also in other fields.

Therefore we are making the order nisi absolute, in the sense that government decision no. 2288 — in so far as it relates to the field of education — is set aside as of twelve months from the date of this judgment.

 

 

Vice-President Emeritus M. Cheshin

I agree with the opinion of my colleague President Barak. His approach is my approach and his conclusions are my conclusions. I would nonetheless like to address the petitioners’ claim that the government was not entitled or competent to determine national priority areas by virtue of its residual power under s. 32 of the Basic Law: the Government, 5761-2001.

Scope of the dispute

2.    The government decided to determine national priority areas and to give various material benefits — pecuniary benefits and benefits with a pecuniary value — to the residents of those areas. Was the government competent to do what it did? Everyone agrees that the government does not have authority to do something that the Knesset has not allowed it to do, first and foremost in a law of the Knesset. Everyone also agrees that there is no provision of law in the statute book that authorizes and permits the government to establish national priority areas like those that it established in its decision. This leads to the question: in the absence of a provision of statute that authorizes it to set up national priority areas, is the government entitled to set up these areas by virtue of the residual power given to it in the provisions of s. 32 of the Basic Law: the Government, 5761-2001? Let us recall that s. 32 of the Basic Law: the Government, 5761-2001, says the following:

‘Residual powers of the government

32. The government is competent to do on behalf of the state, subject to any law, any act whose performance is not delegated by law to another authority.’

3.    The petitioners claim that the power provided in the provisions of s. 32 of the Basic Law: the Government, 5761-2001, does not include a power for the government to order the establishment of national priority areas in the manner in which it did this. The reason for this is that the decision to establish national priority areas is a decision that concerns a wide-ranging policy, a policy that has an effect — directly and indirectly — on the whole state, and as such the provisions of s. 32 of the Basic Law are too narrow to contain it. The government was not competent — and it is still not competent— to make a decision of such a kind without the Knesset, the primary legislator, addressing the issue and authorizing it to do so. The decision to establish national priority areas, so the petitioners claim, is a decision that falls into the category of ‘primary arrangements,’ namely those arrangements that require an enabling law of the Knesset, and there is no law of the Knesset in this case. The respondents reply that this is not so. The decision to establish national priority areas is an executive decision. It is a decision of the kind that the government, as the executive branch of the state, is required to make — and which it does make — on a regular basis in the course of its everyday and routine activity. As such, this decision falls within the residual power of the government as authorized in s. 32 of the Basic Law: the Government. The respondents agree, of course — for how could they do otherwise — that we are speaking of a decision whose ramifications are wide-ranging, but according to them the decision goes no further than the executive decisions that the government makes from time to time on a routine basis, decisions that the government is required and authorized to make as a tool for effective and proper government in Israel, for the benefit of all the inhabitants. This is the case in general, and especially when no other authority in the state is competent to make a decision like the one made by the government.

4.    The dispute between the parties therefore concerns the question of where the borderline lies between the powers of the Knesset and the government. The question is whether the government strayed from its own sphere of operations into the Knesset’s sphere of operations — according to the petitioner — or whether, in its decision to establish national priority areas, the government was operating in its own sphere of operations by virtue of the power that it acquired under s. 32 of the Basic Law: the Government?

Difficulties arising from section 32 of the Basic Law: the Government, 5761-2001

5.    The provisions of s. 32 of the Basic Law: the Government, 5761-2001, were carried over from earlier provisions of statute. The original version was in art. 5 of the Palestine Order in Council, 1922-1947, from which it passed into s. 29 of the Basic Law: the Government, 5728-1968, and from there into s. 40 of the Basic Law: the Government, 5752-1992. Section 32 of the Basic Law: the Government, 5761-2001, follows on from s. 40 of the Basic Law: the Government, 5752-1992, and the wording of the aforesaid sections 29, 40 and 32 is identical. This provision of law, in its different versions, has been the subject of interpretation and clarification in case law and legal literature, but we shall only speak of the main issues that concern our case.

6.    According to s. 1 of the Basic Law: the Government, 5761-2001: ‘The government is the executive branch of the state.’ This is the ‘nature’ of the government, as the title of section 1 says, and everyone agrees that the government is charged with managing the affairs of the state. In general, according to the principle of the rule of law and administrative legality accepted in Israel, the Knesset determines in statute the functions of the government and the scope of its powers, and the government is entitled and competent to act solely and exclusively within the scope of those powers that it acquired in statute. But the scope of the activity for which the government is responsible is very broad indeed. It is not possible to regulate in statute every activity that it needs to carry out, and as a result the government is required, on a routine basis, to act and operate in areas which the Knesset has not addressed and therefore has not regulated in statute. This was discussed by President Shamgar in HCJ 5128/94 Federman v. Minister of Police [38], where he said (at p. 651):

‘The government is the executive branch of the state… Various pieces of legislation give the government or one of its ministers defined powers. But the powers given to the government are broader than those specified in the individual statutes. It is not possible to cover all the possible fields of operation of the executive branch by means of a provision of statute. The duty of the government as the executive branch incorporates many spheres of activity in which it is required to act, even though there is no express statute that gives details of its powers in the aforesaid sphere.’

But since the basic principles of the system of government that prevails in Israel — which are the principle of the rule of law and the principle of administrative legality — each prevent the government from doing what it has not been authorized to do in statute, and in order not to leave the government without the power to act where it needs to act, the Knesset enacted s. 32 of the Basic Law: the Government, 5761-2001, which is the provision that authorizes the government to act in a ‘residual’ capacity, i.e., even without express and specific authority in statute. The purpose of the provision and the reasons for enacting it were discussed by Prof. I. Zamir in his book Administrative Authority (vol. 1, 1996), at p. 334:

‘In practice, the scope of the functions for which the government is responsible is far broader than the scope of the powers that statute gives the government and ministers in express language. Many of the government’s functions, some of which are basic functions of every government, are not mentioned at all in statute. This position is to a large extent dictated by the realities of life. The legislature is unable, and therefore does not seek, to regulate all the spheres of the government’s activity, which are very wide-ranging, and to determine expressly in every sphere the necessary powers. The result is that the government is engaged on a daily basis in a very wide range of actions that have no express basis in statute…

How is this position consistent with the principle of administrative legality? The answer is provided by s. 29 [today, s. 32] of the Basic Law: the Government…’

In his article, ‘Administrative Authority,’ 1 Mishpat uMimshal (1992) 81, at pp. 113, 115, Prof. Zamir expands on this issue, and we shall cite some of his remarks in that article:

‘Government activity that has no basis in statute conflicts with the principle of administrative legality. A broad loophole in the application of the principle of administrative legality vis-à-vis the government might undermine the effect of the principle vis-à-vis other administrative authorities. Moreover, government activity that is not regulated by statute tends to depart from the constraints of proper administration, and even the court has difficulty in scrutinizing it. Prima facie, it may be deduced from this that such activity is improper and prohibited. But such a conclusion is inconsistent with the needs of reality and common sense. Consequently, the need arises to find a solution to the problem in a manner that accepts the realities of life, while finding a middle road between reality and the principle of administrative legality.

… It would appear that the problem was finally resolved in 1968, by means of s. 29 of the Basic Law: the Government.’

7.    Section 32 of the Basic Law: the Government, 5761-2001, was therefore intended to build a constitutional bridge between the principles of administrative legality and the rule of law and the daily needs of the state, in order to allow the government to realize properly its role as the executive branch of the state. Thus, ever since the government acquired a residual power to manage the affairs of the state in an express statute — and what is more, in a Basic Law — we have known two things: first, the government may make use of those ‘residual areas’ even when there is no express authorization in a special law of the Knesset, and second, when taking action in those ‘residual areas,’ the government is acting by virtue of and in accordance with an authorization of a law of the Knesset. Thus the principle of administrative legality is completely satisfied in its formal sense, i.e., that government activity — all government activity — is done, and should be done, in accordance with an express statute. As for the rule of law in its substantive sense, we shall discuss this in our remarks below.

8.    Section 32 of the Basic Law: the Government, 5761-2001, gives the government very broad power to act beyond the limits of statute: to do acts and to carry out operations that statute has not regulated expressly and in detail. In the past, the question was asked whether the provisions of s. 29 of the Basic Law: the Government, 5728-1968, only provided that the government could act as the competent organ of state in the absence of a provision of statute empowering another organ, or whether it authorized the government to act on behalf of the state in general. It was decided that the latter interpretation was the correct one, and rightly so. Everyone agrees, therefore, that s. 32 of the Basic Law: the Government, 5761-2001, constitutes an independent source of authority for doing acts which the government wishes to do but which are not regulated in a law of the Knesset. See, for example, HCJ 8600/04 Shimoni v. Prime Minister [39], at paras. 9-12 of the opinion of President Barak; Zamir, ‘Administrative Authority,’ supra, at pp. 115-116; M. Cohen, General Powers of the Executive Branch (2002), at p. 174, and cf. ibid., at p. 230. In the spirit of this important case law ruling, we all agree that the residual power of the government is a power that is necessary and essential for its proper and effective functioning. Thus, and only thus, can the executive branch operate properly and effectively; thus, and only thus, can it run the state.

9.    We all agree therefore that the provisions of s. 32 of the Basic Law: the Government, 5761-2001, are essential. But even if we recognize the great importance of this provision of statute, we cannot escape the fear that it involves a danger — a considerable danger — of a violation of the principle of the rule of law and the democratic system. Thus we see, like in the case of any provision of statute that authorizes an executive authority to do certain acts, the government may slip and overstep the boundaries of the residual power given to it; and if this is true as a rule, it is particularly true when we consider the all-embracing wording of the provisions of s. 32. The truth is that in the various laws of the Knesset we will find many powers that are given to the executive branch — to ministers in the government and to other officials — but when we consider the scope of the power given to the government as residual power, and when we consider the exalted status of the government, there are considerable grounds for the fear that the damage which may result from the government overstepping its residual power is damage that may harm the democratic fabric of the state. Indeed, we cannot avoid the conclusion that the provision of statute that gives the government such broad power to act without a special authorization or approval from the Knesset may to no small degree blur the boundaries that separate the legislative branch and the executive branch, and at the same time it gives the government — so it may be argued — greater power than the power that it should be given in a democracy that is based on the doctrine of the separation of powers. Admittedly, the government is acting by virtue of statute, by virtue of the provisions of s. 32; but this power that was given to it in statute is so broad and so unlimited that it can be said that the rule of law in its substantive sense may suffer a mortal blow.

10. What, then, should we do so that what is good and necessary is not harmed or damaged by what is pernicious and bad? How should we establish the limits of the provisions of s. 32 of the Basic Law: the Government, 5761-2001, and reduce the risk that may arise from its improper use? How should we resolve the conflict between these two forces that pull in opposite directions — on the one hand, the force that seeks to extend the residual powers of the government in order to allow it to control and manage the affairs of the state with maximum effectiveness, and, on the other hand, the power that warns us and urges us to act to reduce the power of the government, because of the fear that too broad a power will undermine the principle of the rule of law and the democratic fabric of the decentralization of power and the separation of powers? The answer to all these questions will be found in restrictions that have been placed on the residual power of the government. With regard to these, we should distinguish between ‘internal restrictions’ and ‘external restrictions.’ ‘Internal restrictions’ are those restrictions that are expressly provided in the provisions of s. 32, whereas ‘external restrictions’ are restrictions that are required by the basic principles of the system of government and the legal system in Israel, and mainly by the position of the government as the executive branch alongside the Knesset as the legislative branch. Let us begin our remarks with the internal restrictions and afterwards we can turn to the external restrictions, which are the main ones in this case.

‘Internal restrictions’ on the power of the government

11. The provisions of s. 32 of the Basic Law: the Government, 5761-2001, contain two restrictions on the residual power of the government. One restriction provides that the residual power of the government is ‘subject to any law,’ and a second restriction provides that the residual power of the government enables it to do an act ‘whose performance is not delegated by law to another authority.’ These two restrictions are what make the power of the government under s. 32 a ‘residual’ power; they are what classify this power of the government as residual. It might be argued that the second restriction — the existence of another competent authority under the law — is already included in the first restriction (the restriction of ‘subject to any law’), but whether or not this is the case, for our purposes we are not required to distinguish between the two restrictions, and we shall indeed not distinguish between them. See and cf. Cohen, General Powers of the Executive Branch (2002), supra, at pp. 178-181; Zamir, Administrative Authority, supra, at pp. 336-338.

12. The power of the government according to s. 32 is a ‘residual’ power — that is its description and that is its essence and content — and the government may make use of it only when the legislature has left a ‘void.’ This is the case, for example, where the legislature has not called upon a competent authority to do a certain act. See HCJ 5100/94 Public Committee Against Torture v. Government of Israel [40], at p. 832 {585-586}. But when the legislature has its say, there is then no void — or the void has been filled — and the residual power, in the manner of a ‘residual’ power, is not created at all or it evaporates into nothingness. In the words of Justice Goldberg in Kiryat Gat Municipality v. State of Israel [33], at p. 844):

‘… When there is a law that creates an arrangement, the power of the government yields to it, and it may not create an alternative arrangement. If there was a legal void, it existed until the enactment of the law that created the arrangement. From that moment onwards, the void was filled, and the government no longer had any residual power in that same matter…’

13. Indeed, ‘… where there is legislation that addresses a certain issue, general administrative powers do not apply’ (Federman v. Minister of Police [38], at p. 652). The reason for this is obvious: if the government is permitted to act where the Knesset has empowered another authority to act, the rule of law will be seriously harmed, the doctrine of the separation of powers and the decentralization of power will be undermined and the authority of the Knesset will be unlawfully diminished. In the words of Justice Goldberg in Kiryat Gat Municipality v. State of Israel [33]:

‘An extension of the power of the government that will allow such a situation blurs the boundaries between the executive branch and the legislative branch and undermines the very nature of the constitutional system in Israel, which is based on the distribution of powers between the organs of government’ (ibid. [33], at p. 844).

A law that dictates a certain mode of operation obliges the government to act in the manner stipulated in the law, and it consequently prevents it from creating an ‘alternative track’ that is based on its residual power (HCJ 5062/97 Association of Insurance Appraisers in Israel v. State of Israel [41], at p. 190). Indeed —

‘The government may not determine an arrangement that will replace an existing statutory arrangement. It is not entitled to replace the statutory arrangement with another, alternative arrangement that was designed and formulated by it’ (HCJ 2632/94 Degania A v. Minister of Agriculture [42], at p. 729).

Cf. also HCJ 5018/91 Gadot Petrochemical Industries Ltd v. Government of Israel [43], at p. 786; and see also the position of Justice Haim Cohn in HCJ 35/62 Bachar v. Minister of Defence [44], at p. 809, and in HCJ 313/63 Haramati v. Director of Property Tax [45], at p. 361; but cf. the position of the court (per Justice Malz) in HCJ 381/91 Gross v. Ministry of Education and Culture [46], at p. 57.

14. Where the legislature has regulated a certain area of life expressly and specifically, it is clear that the government will not have any residual power. For if there is any meaning to the concept ‘subject to any law’ or the concept that the power is ‘residual,’ this is that meaning. If the government acts without permission in the same field that has been regulated by the legislator, not only can its activity not be called ‘residual,’ but it is activity that is contrary to the law. Thus, for example, Justice Goldberg told us the following in Kiryat Gat Municipality v. State of Israel [33]:

‘The proviso in s. 29 [of the Basic Law: the Government, 5728-1968, which is now s. 32 of the Basic Law: the Government, 5761-2001] that the government is competent to act “subject to any law,” does not merely tell us that the acts of the government should not conflict with any law or violate any law, but also that when there is a law that creates an arrangement, the power of the government yields, and it does not have an ability to create an alternative arrangement’ (ibid. [33], at p. 844).

In Association of Insurance Appraisers in Israel v. State of Israel [41], Justice Or was called upon to interpret the Natural Disaster Victims Compensation Law, 5749-1989, and in his analysis of that law he held that the expression ‘subject to any law’ tells us that before it exercises its residual power, the government has the duty first to exhaust the procedures in the statute. In his words:

‘Only after the question of the implementation of the statute has been considered, all the relevant considerations and reasons have been examined and considered objectively and reasonably, and after this procedure it is found that a natural disaster should not be declared — then, and only then, will the proviso of “subject to any law,” which is in s. 40 of the Basic Law: the Government [5752-1992, which is today s. 32 of the Basic Law: the Government, 5761-2001], not prevent the government from resorting, by virtue of its residual power, to another track, in order to consider whether to compensate the victims of a natural disaster on that track’ (ibid. [41], at pp. 191-192).

Thus Justice Or held that there is nothing that prevents the payment of compensation outside the Natural Disaster Victims Compensation Law, since the statute does not contain a negative arrangement. We should mention in this context that, in the opinion of Justice Dorner, the word ‘law’ in the expression ‘subject to any law’ includes not only legislation but also case law, and from this it follows that:

‘The proviso in s. 29 [today, s. 32] of the Basic Law: the Government, which makes the general powers of the government subject to the law, prevents it not only from acting contrary to a provision of statute, but also prohibits it from harming the rights of the individual’ (Kiryat Gat Municipality v. State of Israel [33], at p. 847).

This outlook is in essence shared by Prof. Zamir, but in his opinion ‘the legal source for human rights in Israel lies in the rules of common law that were absorbed in Israel’ (Zamir, ‘Administrative Authority,’ supra, at pp. 116-117; see also Zamir, Administrative Authority, supra, at p. 337).

15. An arrangement in statute that prevents the government from having residual power does not merely include a positive arrangement but also a negative arrangement (cf. LCA 5768/94 ASHIR Import, Manufacture and Distribution v. Forum Accessories and Consumables Ltd [47]). We should also say that we have known for some time that sometimes ‘there are cases where the silence of the legislature is more significant that its words, or at least as significant as its words, and if it refrains from determining a law, where it needed to do so or could have done so, then its silence speaks for itself and tells us clearly what was its position on the question under consideration’ (per Justice Silberg in CA 167/47 Minkovitch v. Fisztner [48], at pp. 42-43). Thus, where the silence of the legislature is ‘deliberate silence,’ this silence speaks to us; in other words, where the legislature chose deliberately to refrain from making a certain arrangement, we are consequently not dealing with a lacuna, and the silence of the law encompasses it in a certain negative arrangement. See CA 108/59 Pritzker v. Niv Ltd (in liquidation) [49], at p. 1549; BAA 663/90 A v. Bar Association Tel-Aviv District Committee [50], at p. 404. In the words of President Barak in Shimoni v. Prime Minister [39], at para. 12: ‘Only when the silence of a particular statute in a certain sphere cannot be interpreted as a negative arrangement is it permitted to make use, in that sphere, of the provisions of s. 32 of the Basic Law: the Government.’ In our case this question of a negative arrangement asserts itself most forcefully, and later in our remarks below we will address this question further.

16. The rule is therefore that the government is not competent to exercise residual power — or to be more precise, residual power, in as much as it is ‘residual,’ does not come into being — where the legislature has regulated or has deliberately refrained from regulating a certain course of action. The question of what the law is in each specific case is a question of the interpretation of the arrangement and how it integrates into the legal system as a whole, with its general principles.

‘External restrictions’ on the power of the government

17. Up to this point we have discussed two restrictions on the residual power of the government, which is the power provided in s. 32 of the Basic Law: the Government, 5761-2001. We called these restrictions ‘internal restrictions,’ since they are restrictions that are stipulated in the provision of statute that gives the government the residual power and they are an integral part of that power. The question is whether, apart from these two restrictions that were imposed on its residual power, the government is entitled and competent to act as it wishes and pleases (subject, of course, to the prevailing rules of administrative law)? Do only those two restrictions stipulated by the legislature in s. 32 limit the government when it acts by virtue of its residual power? Our answer to this question is a most definite no. The provisions of s. 32 do not exist in a vacuum, and the methods of interpreting them are not found solely in the section itself. The provisions of s. 32 are a limb of the body of Israeli law, and its scope of application shall be determined while taking into account everything around it, above it, beneath it and alongside it: basic principles, doctrines and the other rules and sub-rules that permeate Israeli law and run through the length and breadth of the legal system. Israeli law, like the laws of all nations — both in the present and in the past — is replete with basic principles, doctrines, premises, customs and outlooks that are all an integral part of the legal system and the rules in it. And if we understand the law in this way — and this is indeed how we should understand it — it logically follows that before we can thoroughly understand a certain provision of statute, we are obliged to examine it and to scrutinize it very well against the background of the legal system as a whole. In CA 3798/94 A v. B [51], at p. 182 {307}, I spoke of the relationship between morality and law, and this inter alia is what I said:

‘Morality and its imperatives are like a lake of pure water, and the law and its imperatives are like water lilies, spread over the surface of the water and drawing life and strength from the water. Morality nourishes the law at the roots and it surrounds the law.’

The same is true of the relationship between the provisions of statute and the basic principles and doctrines of the law. As we elaborated in CFH 7325/95 Yediot Aharonot Ltd v. Kraus [52], at pp. 73-74:

‘It is customary to say that the interpretation of statute begins with the words of the statute. This statement is of course correct when we wish to comprehend fully the words of the statute and how they relate to one another. But we are the persons who are doing our best to interpret the statute, and we are not a tabula rasa. Before we approach the statute we must ask: who are we? And the answer to this question is that we are those values, those principles, that morality, those proper outlooks on life. Thus it transpires that we start the interpretive voyage — whether consciously or unconsciously — with those values and principles and doctrines, the foundation upon which the law is based, and our path continues onward from them. We cannot “understand” a statute unless we examine it with the analytical tools that we carry with us, and these analytical tools are what will guide us.’

Similarly I said in HCJ 5503/94 Segal v. Knesset Speaker [53], at p. 562:

‘When we approach a statute of the Knesset, we do not come empty-handed. We come with a weight of language, linguistic definitions and meanings, social customs and morality, consensuses and first principles, justice and equity, principles and doctrines in our knapsack. Our minds and hearts have been trained in the skill of interpretation, consciously and unconsciously. When we approach the art of interpretation, we do not equip ourselves merely with a dictionary. We also have the Bible and our heritage, our love of mankind and our innate need to be free. This is how we approach a statute of the Knesset, equipped with all these work tools, and we do our best to interpret the text.’

See also LCA 7678/98 Benefits Officer v. Doctori [54], at para. 18 of the judgment.

We will commit a serious error if we ignore these basic principles and doctrines. Even though on the face of it they might be regarded as ‘external’ to the positive legal system, in reality they form the backbone that supports and protects the law; they support the legal system and the legal system is based on them. Law is replete with them even though they are not enshrined in an express provision of statute. They are present in every sphere of law and they encompass all the provisions of statute, including, of course, the provisions of s. 32 of the Basic Law, 5761-2001. And in encompassing the provisions of s. 32, all those principles demarcate the areas to which the power given in the section applies and they define its scope.

18. Indeed, the legal system — every legal system, including the Israeli legal system — is built on basic principles that comprise the genetic code of the norms that prevail in that system. The basic principles lie at the heart of every norm in the law. They include, for example, the principles of good faith, integrity, fairness and the like (LCA 6339/97 Roker v. Salomon [55], at pp. 269-270; ASHIR Import, Manufacture and Distribution v. Forum Accessories and Consumables Ltd [47]); they include the basic human rights: human dignity, liberty, equality, free will and property rights (Israel Women’s Network v. Minister of Labour and Social Affairs [7], at p. 650; HCJ 6845/00 Niv v. National Labour Court [56], at p. 683); in the same way, ‘the democratic principle — as such — permeates the whole of the legal system in Israel, and adds itself to the genetic code of all the binding norms in Israeli law’ (HCJ 7351/95 Nevuani v. Minister of Religious Affairs [57], at p. 121; Rubinstein v. Minister of Defence [37], at p. 529 {201}). All these principles make up the law, and in the interpretation of statute they present themselves before the interpreter and demand that he gives them the place of honour that they deserve. This is the case with every provision of statute, and it is also the case with the provisions of s. 32 of the Basic Law: the Government, 5761-2001.

19. The residual power of the government under s. 32 of the Basic Law: the Government, 5761-2001, was not intended to free itself of the restraints of the basic principles. On the contrary, in the absence of any other provision — and there is no other provision — we should interpret the residual power of the government as a power that is subject to the basic principles of the legal system. Section 32 regards itself as subject to the restraints of the basic principles of the legal system, and it is compatible with them. Moreover, the section is designed to further these principles, and this purpose is compatible with it. It follows from this that there are acts and activities that the government will not be competent to do simply because they conflict with the basic principles of the legal system, including the basic constitutional outlooks on which our legal system is based. As President Shamgar told us in Federman v. Minister of Police [38], at p. 652:

‘There are actions that are not within the jurisdiction or power of the government, since exercising these without legal authorization is contrary to basic normative outlooks that derive from the character of our system of government.’

Indeed, we can presume that both s. 32 and its historical precursors in the Basic Laws were intended to be consistent with the basic constitutional outlooks in Israel, and that these basic outlooks are a basis for their existence and a part of the genetic code of which they are made. As President Barak said in Shimoni v. Prime Minister [39], at para. 14:

‘The purpose of this provision was not to undermine the basic principles of the constitutional system in the State of Israel. On the contrary, this provision was intended to realize these basic principles and it should be interpreted in the light of them… Section 32 of the Basic Law: the Government should not be interpreted in a manner that undermines the principles of the separation of powers, the independence of the judiciary, the substantive rule of law and human rights. Section 32 of the Basic Law: the Government should find its proper place within the framework of the comprehensive constitutional outlook that can be seen from the Basic Laws as a whole, and it should realize “basic normative outlooks that derive from the character of our system of government” … In this way we will achieve the proper balance between the practical need to ensure that the executive branch has a general power in order to realize its functions and the ethical need to ensure that this power is consistent with the comprehensive fabric of our constitutional outlook.’

20. In the context of the case before us, it has been held — and this case law rule is universally accepted — that the government is not authorized, by virtue of its residual power under the provisions of s. 32, to violate the basic rights of the individual. These rights are an integral part of the law, and a violation of them can be effected solely by means of a statute of the Knesset. Each of the basic rights ‘is part and parcel of every statute’ (HCJ 4140/95 Superpharm (Israel) Ltd v. Director of Customs and VAT [58], at p. 96); ‘Its force and importance are like the force and importance of statute,’ and ‘only express and unambiguous language in statute is capable of restricting or limiting…’ a right of this kind (ibid.). Moreover —

‘The “residual” power of the government is not a source of power that violates the liberty of the individual. The “residual” power of the government gives it power to act where there is an “administrative void”… Such an “administrative void” does not exist in the case before us, since it is “filled” with the general principle concerning the liberty of the individual. A violation of this liberty requires a special provision’ (per President Barak in Public Committee Against Torture v. Government of Israel [40], at p. 832 {585-586}).

Indeed, the basic freedoms that are a part of the genetic makeup of the law can be found in every norm in the law even though they are not mentioned in statute, and it follows from this that the government is not authorized to violate them unless it has been expressly authorized to do so by the Knesset. This was discussed by President Shamgar in Federman v. Minister of Police [38], at p. 652:

‘There are actions that are not within the jurisdiction or power of the government, since exercising these without legal authorization conflicts with basic normative outlooks that derive from the character of our system of government. This is the case with regard to basic rights that are a part of our positive law, whether they have been included in a Basic Law or whether this has not yet been done. Thus, for example, the government will not have power to close a newspaper on the basis of an administrative decision, unless there is an express provision of statute that regulates a matter of this kind, even if a Basic Law that defines the freedom of speech has not yet been enacted; such an act would be contrary to our basic outlooks concerning the liberties of human beings which are inherent in our system of government and which can only be restricted by statute… This means that the basic right of freedom of speech, which is a part of our positive law, creates a restriction that restrains the executive branch and does not allow it to avoid the prohibition against violating the freedom granted by it without authorization in law.’

See also Shimoni v. Prime Minister [39], at para. 17; Zamir, Administrative Authority, at p. 337; Kiryat Gat Municipality v. State of Israel [33], at p. 847; Cohen, General Powers of the Executive Branch, at pp. 275 et seq.. This case law ruling, we should point out, was further strengthened by the enactment of the Basic Law: Human Dignity and Liberty and the Basic Law: Freedom of Occupation, which are the Basic Laws that gave the rights provided in them a supreme status, and also went on to provide expressly that the rights provided in them may only be violated by statute or ‘by virtue of an express authorization’ in statute. Thus we see that not only have the basic rights that are included in the aforesaid two Basic Laws become statutory ‘law,’ and therefore the principle of ‘subject to any law’ provided in s. 32 applies directly to them, but it also states expressly in the Basic Laws that a violation of those rights requires express authorization in statute. It is clear that the general language of the provisions of s. 32 of the Basic Law: the Government, 5761-2001, does not amount to an express authorization of this kind, and therefore it does not allow the government to violate basic rights that the Basic Laws address. See the remarks of Prof. Baruch Bracha in his article ‘Constitutional Human Rights and Administrative Law,’ Itzchak Zamir Book on Law, Government and Society (2005) 161, at p. 190. See also Kiryat Gat Municipality v. State of Israel [33], at p. 847, per Justice Dorner; Zamir, ‘Administrative Authority,’ supra, at pp. 116-118.

Limits of residual power — the government as the executive branch

21. Alongside the basic rights of the individual, one of the basic principles on which the legal system in Israel is based — one of the most supreme principles — is the principle of the separation of powers and the decentralization of power. Let us now turn to this principle and its various derivatives.

22. There are three main branches of government in Israel: the Knesset, the government and the judicial system. We are currently concerned with the first two branches, and it is these that we will address. The Knesset is ‘the house of elected representatives of the state’ (s. 1 of the Basic Law: the Knesset), it is the ‘legislature’ (s. 1 of the Transition Law, 5709-1949), it is the ‘legislative branch’ (s. 7(a) of the Government and Justice Arrangements Ordinance, 5708-1948). As for the government, according to s. 1 of the Basic Law: the Government, 5761-2001, ‘it is the executive branch of the state.’ It need not be said that the concepts of ‘house of elected representatives,’ ‘legislature’ and ‘legislative branch,’ which are descriptions of the Knesset, and similarly ‘executive branch,’ which describes the government, cannot in themselves tell us the scope of the powers of the Knesset and the government and the boundary that separates the one from the other. Indeed, in order to examine the scope and the limits of the powers of the Knesset and the government — and within the scope of the powers of the government, to define the limits of the residual power — we need to examine and understand the basic principles that form the basis for the system of constitutional law that exists in Israel, since only in this way will we be able to read the map of the division of powers properly. These basic principles are, first and foremost, the principle of the rule of law (in the substantive sense of the concept) and the principle of the decentralization of power and the separation of powers. Within this framework, we recognize the supreme status of the Knesset and the subordination of the government to the Knesset and the laws of the Knesset.

23. The boundaries of the government’s power are determined with a view to its being an ‘executive’ authority that is subordinate to the legislative branch, and it is from this perspective that its residual power should also be examined. In determining the activities that fall within the residual powers of the government, we should, of course, consider the activities that according to our accepted constitutional tradition are regarded as activities that are in the government’s sphere of operations. Thus, for example, it is agreed that the government has the power to manage the foreign affairs of the state (see Federman v. Minister of Police [38]); matters involving the preservation of state security and matters ancillary thereto (HCJ 606/78 Awib v. Minister of Defence [59]; HCJ 302/72 Hilo v. Government of Israel [60]; HCJ 287/91 Cargal Ltd v. Investment Centre Administration [61], etc.; see also, for example: HCJ 222/68 National Groups Registered Society v. Minister of Police [62]; Bracha, ‘Constitutional Human Rights and Administrative Law,’ supra, at pp. 174-175). The main point for our current purposes is that the residual power of the government only exists for the purpose of realizing its power as an executive authority within the field of ‘executive’ activity. Since the government is the ‘executive branch,’ the purpose of s. 32 of the Basic Law: the Government, 5761-2001, is to give it the tools to carry out its role as the executive branch, and its power should be interpreted and preserved within the scope of this purpose. The Basic Law sought to give the government tools to realize its powers as an executive authority, and the limits of the residual power should be determined, almost automatically, by the limits of executive power. Thus, where the boundaries of executive powers are determined, there too, in most cases, the boundaries of the residual power will be determined within the framework of the external limitations. The boundary of the residual power is therefore the boundary of executive power, and the government is not permitted to cross that boundary and trespass into an area that was not originally allocated to it. This was discussed by President Barak in Shimoni v. Prime Minister [39], at para. 15:

‘Residual power operates within the limits of the government’s powers as the executive branch. It should be regarded as a tool to realize the stipulation of the Basic Law: the Government that the government is the executive branch of the state. No use should be made of it in order to turn the government into an organ that is competent to act in areas that fall outside the limits of the executive branch.’

24. Against the background of these basic principles that we have discussed, let us look closer at our case, and try to examine the external framework for the residual power of the government. In other words, let us make our best efforts to translate the basic constitutional concepts that we have mentioned — especially the power of the Knesset as the legislative branch and the power of the government as the executive branch — into legal norms with legal significance, and apply these norms to the question of the government’s residual power. Let us study the limits of executive power and from this we will know the limits of the residual power.

The rule of law, the separation of powers and the decentralization of power

25. The principle of the rule of law in Israel instructs us with regard to the system of the separation of powers and the decentralization of power: the legislature should exercise legislative power; the executive should exercise executive power; the judiciary should exercise judicial power. At the same time there should be mutual checks between the branches of state and a balance of their powers and authority. In the words of Professors Rubinstein and Medina in their book, The Constitutional Law of the State of Israel, at pp. 127-128:

‘The separation of powers is expressed in two basic characteristics: one is the division of power between the various authorities. Legislative power, namely the power to determine fundamental social issues and to make general arrangements, is given to the legislative branch; the power to implement the general arrangements is given to the executive branch; and the power to decide disputes with regard to the exercising of power by the other branches is given to the judicial branch… A second basic characteristic of the principle of the separation of powers is the mutual supervision between the powers and determining mechanisms for balancing between them.’

This delicate and complex formula of the decentralization of power and mutual supervision is what empowers the three branches of government and determines the relations between them. This is what creates and preserves the rule of law and democracy, and undermining this is likely to endanger the whole system of government. We recently discussed the delicate balance between the three branches of government and the great danger inherent in a breach of this balance in HCJ 4885/03 Israel Poultry Farmers Association v. Government of Israel [63]:

‘The essence of the formula is this: each of the three branches involved in government has its own sphere, in which it has sole power — the legislative sphere, the executive sphere and the judicial sphere. At the same time, each branch counterbalances the other two branches and is counterbalanced by the other two branches, so that no branch encroaches upon another and no branch seizes control of the sphere of the other two branches. The branches are therefore separate from one another, but also connected to one another. We are speaking of a kind of roundabout with three seats. The art of statesmanship is to maintain one’s balance, and for the roundabout to rotate gently for the benefit of all. However, when one of the powers tries to exert its authority excessively, or when one of the riders on the roundabout upsets the balance, arrangements are undermined and the whole system of government is shaken.’

 26. The purpose of the principle of the separation of powers and the decentralization of power is obvious: it is to decentralize the powers of government and to give them to different bodies and thereby prevent a ‘concentration of power in one body, something which is characteristic of a dictatorial system of government’ (HCJ 6971/98 Paritzky v. Government of Israel [64], at p. 790). Indeed, experience has taught us that where both legislative power and executive power are entrusted to one authority, there is no liberty, there are no human rights, democracy dissipates and tyranny prevails. We were taught this by no other than the author of the doctrine of the separation of powers, Baron de Montesquieu, in his book De l’esprit des lois (On the Spirit of Laws):

‘Lorsque, dans la même personne ou dans le même corps de magistrature, la puissance législative est réunie à la puissance exécutrice, il n’y a point de liberté; parce qu’on peut craindre que le même monarque ou le même sénat ne fasse des lois tyranniques pour les exécuter tyranniquement.

Tout serait perdu, si le même homme, ou le même corps des principaux, ou des nobles, ou du peuple, exerçaient ces trois pouvoirs: celui de faire des lois, celui d’exécuter les résolutions publiques, et celui de juger les crimes ou les différends des particuliers.’

 

‘When legislative power is united with executive power in the same person or in the same body of magistrates, there can be no liberty, because apprehensions may arise that this monarch or senate will enact tyrannical laws to be executed in a tyrannical manner.

All would be lost, were the same man or the same body, whether of nobles or of the people, to exercise these three powers — that of enacting laws, that of executing public resolutions, and that of trying crimes and the cases of individuals’ (ibid., book 11, ch. 6; translated by the editor).

The essence of the principle of the separation of powers can therefore be found mainly in the decentralization of powers that are divided among different authorities, in the guarantee that a single entity will not have powers that are too great and thereby become a dictatorial leader, and in upholding the principle that the authorities that hold the various powers will be separate from one another. Thus we know that the three branches that hold separate powers may not enter the realm — or to be more precise, the palace — of the others. Each power should operate and act solely within the scope of the authority that has been given to it in the law (and in the constitution) and it may not trespass into the realm given to the other powers. The legislature shall not engage in executive or judicial acts; the executive shall not engage in legislative and judicial acts; the judiciary shall not engage in legislative and executive acts. We discussed some of these issues in Paritzky v. Government of Israel [64], where we said, at p. 790:

‘The combination of words “separation of powers” does not indicate the full content of the expression. The essence of this principles does not lie in the “separation of powers,” i.e. the separation between the branches for the sake of separation, but in the decentralization of power and authority between different and separate branches. The essence lies in the legislature engaging solely in legislative acts and not in executive and judicial ones, the executive engaging solely in executive acts and not in legislative and judicial ones and the judiciary engaging solely in judicial acts and not in legislative and executive ones.’

We went on to say (ibid. [64], at p. 807):

‘The legislature is intended for passing legislation; the executive is intended for executive action; the court is intended for judicial activity. Where one of these three trespasses into the realm of another — without express authority in a law — the balance that alone can sustain proper government and administrative arrangements is undermined. This is the case when the executive authority engages in legislative activity and the same is true where the legislative authority seeks to block the path to the courts…’

Indeed, the principle of the decentralization of power is what lies at the heart of the democratic system of law that prevails in Israel.

‘The brain of democracy is made up of three lobes: the legislative lobe, the executive lobe and the judicial lobe. The brain — with its three lobes — is what controls the body, gives the body vitality and shapes its life. If one of these three lobes is paralyzed, democracy vanishes and is no more’ (CA 733/95 Arpal Aluminium Ltd v. Klil Industries Ltd [65], at p. 630).

Now that we have said this, we should add that in reality, as we all know, the principle of the separation of powers and the decentralization of power is not observed and upheld completely and absolutely. Real life is not like life in a closed laboratory, and there are cases where the powers intermingle. But this truth cannot detract from the essence that we are obliged to consider at all times, namely the division of powers and authority between the branches of government.

27. The principle of the separation of powers tells us therefore that there are powers that are separated from one another, and together with the principle of the decentralization of power we see that functions and powers are divided between various organs. In our case, functions are divided between the legislature and the executive: the legislature legislates — i.e., it determines general arrangements according to which members of society act — and the executive branch implements and executes these. Moreover, the principle of decentralization tells us that it is prohibited to cross the boundaries between the branches. Each branch has been permitted to act in the realm allocated to it and it is prohibited from acting in the realm of the other branches. For our purposes, the legislature should not implement or execute statute, whereas the executive branch should not legislate.

The rule of law, the separation of powers and the decentralization of power: primary arrangements (continued)

28. The basic approach that lies at the heart of the constitutional system in Israel tells us that the legislative branch — the Knesset — is the organ that stands at the top of the pyramid of the branches of government that determine the norms that prevail in Israel, and that the government and its agencies have the function of implementing the norms determined by the Knesset. In the language of the law, it is said that the Knesset is competent to determine, in statutes, ‘primary arrangements’ — arrangements that determine the main norms and the criteria for implementing them — whereas the government is in principle only competent to determine, in various types of regulations and actions, ‘secondary arrangements.’ In other words, the government and its agencies are not competent to determine ‘primary arrangements’ other than at the behest of the legislature, by virtue of a law of the Knesset. This basic outlook, which derives from the principle of the rule of law (in its substantive sense), has been well established and clarified in case law and scholarly literature. Thus, for example, we were taught many years ago by our great teacher of administrative law, Prof. Yitzhak Hans Klinghoffer, in his article ‘The Rule of Law and Subordinate Legislation,’ Hed HaMishpat (1957) 202, at p. 203:

‘… Every administrative act, whether it is an act of subordinate legislation or an individual act, should be determined, from the viewpoint of the content of all its main parts, by a norm that takes the form of statute. In this sense, it is possible to say that in a state where the rule of law prevails, the power to determine primary arrangements is given to the legislature, whereas the organs of the administration may determine secondary arrangements only, within the framework of the law.’

This basic principle has become established in case law, and the courts have again and again made clear that the Knesset is the source for enacting ‘primary arrangements’ that determine the way of life in the state, and the executive authority — the government and its agencies — has the power to determine secondary arrangements only. Thus, for example, President Barak tells us in Rubinstein v. Minister of Defence [37], at p. 502 {164}:

‘A basic rule of public law in Israel provides that where a government act is enshrined in a regulation or an administrative provision, it is desirable that the general policy and fundamental criteria underlying the act should be enshrined in primary legislation by virtue of which the regulation was enacted or the administrative order was made. In more “technical” language, the basic rule provides that “primary arrangements” that establish the general policy and the guiding principles should be determined in a law of the Knesset, whereas the regulations or the administrative orders should only determine “secondary arrangements”.’

Justice Or added in HCJ 244/00 New Dialogue Society for Democratic Dialogue v. Minister of National Infrastructure [66], at p. 56:

‘It has been established in case law that for reasons of the separation of powers, the rule of law and democracy (in its formal-representative sense and its substantive sense), it is proper that the determination of general and fundamental policy — the one that constitutes the primary arrangement — whose effect on the lives of individuals in society is great, should be made in primary legislation, whereas the methods of realizing and implementing the policy may be determined in subordinate legislation by the authorities.’

This, then, is the principle of primary arrangements, the principle that tells us that the main norms should be determined by the legislature, the Knesset, and not by the executive branch, the government. Indeed, we have known for a long time that ‘there is no legislator other than the legislature, and it alone has the power to pass acts of legislation’ (CrimA 53/54 Eshed Temporary Transport Centre v. Attorney-General [67], at p. 819), and ‘when we say legislation, we are referring not only to the formal act of creating statute, but to the fact that primary arrangements should be determined specifically by the legislature’ (Paritzky v. Government of Israel [64], at p. 790).

Indeed, the court has held, time and again, that the principle of the rule of law in a democracy teaches us ‘that primary arrangements must be determined in primary legislation. Secondary legislation should carry out the arrangements prescribed in statutes’ (Paritzky v. Government of Israel [64], at p. 777). ‘It is desirable… that the primary legislator should determine the primary arrangements, and leave to the secondary legislator the determination of the secondary arrangements’ (Horev v. Minister of Transport [29], at pp. 75-76 {233}). See also, for example, HCJ 1539/05 Mashlat Law Institute for the Study of Terror and Assistance of Terror Victims v. Prime Minister [68], at para. 4 of the judgment; HCJ 144/50 Sheib v. Minister of Defence [69], at p. 411; HCJ 113/52 Sachs v. Minister of Trade and Industry [70], at p. 702; A. Barak, Legal Interpretation (vol. 2, 1993), at p. 528; I. Zamir, ‘Guidelines of the Attorney-General — Subordinate Legislation: Practice and Guidelines,’ 11 Tel-Aviv University Law Review (Iyyunei Mishpat) (1986) 329, at p. 345, etc..

29. This basic approach, according to which primary arrangements are made by the primary legislature, which is elected by the people, whereas the executive branch, the government, is only supposed to determine secondary arrangements, is part and parcel of the principle of the rule of law. As the court said in HCJ 2740/96 Chancy v. Diamond Supervisor [71], at p. 504:

 ‘The principle of the rule of law in its substantive sense tells us that “primary arrangements” should find their place in a statute of the Knesset, and that regulations are only intended, in principle, to implement statutes. This is the pillar of fire and this is the pillar of cloud that guide us on the road night and day, and we shall follow them.’

The principle of the rule of law in the substantive sense is the source for all the principles that are the basis of democracy: the separation of powers and the decentralization of power; protection of human rights, etc.. These principles are interconnected with one another — in reality, they are manifestations of the same basic principle — and they are all intended solely to prevent a concentration of power in the hands of one person or a small group of persons, and to protect the individual against the arbitrariness of the government and the administration. Each of these principles that we have listed, whether on its own or together with the other principles, tell us that primary arrangements must be determined specifically by the primary legislator, the Knesset, and that the government should only have power to determine secondary arrangements.

30. The meticulous and precise implementation of the rule of law requires primary arrangements to be determined solely in primary legislation. The legislature may not waive its powers in favour of the executive and administrative branch. In the words of Prof. Klinghoffer, in his article ‘The Rule of Law and Subordinate Legislation,’ supra, at p. 203:

‘… The rule of law also does not allow the legislature to waive its power to determine primary arrangements in favour of the administration, i.e., to transfer this power to it. Any delegation of the aforesaid power to the administrative branch is contrary to the rule of law. Where the rule of law prevails, the legislature is not free to choose between two paths, i.e., to restrict the administration by enacting primary arrangements itself, or to authorize the administration to do this legislative work in its stead; it is obliged to determine these arrangements on its own. The principle of the rule of law demands that every administrative act should be enshrined, in so far as its main and important characteristics are concerned, in primary arrangements that are determined in a formal statute, and that determining those arrangements should be in the exclusive jurisdiction of the legislature and should not be delegated to administrative authorities.’

But an absolute separation of this kind between the legislature, which enacts primary legislation, and the executive, which executes and implements them, only exists in Utopia, since —

‘The complexity of life in modern society leaves the legislature with no choice other than to transfer some of its powers to the executive branch, mostly by delegating to the government and those who act on its behalf the power of enacting regulations that contain primary arrangements (praeter legem regulations)’ (Paritzky v. Government of Israel [64], at p. 790; see also Rubinstein v. Minister of Defence [37], at pp. 504-505 {166-167}).

We are therefore witnesses to a phenomenon, which is commonly known, that the Knesset authorizes the executive branch on a frequent basis to determine primary arrangements in various matters. And the more complex our lives become, the more the legislature delegates the power to make primary arrangements to the executive branch. But, even if we have become accustomed against our will to this undesirable phenomenon — ‘undesirable’ in that it undermines the important principle of the separation of powers and the decentralization of power — the power of the executive branch in all these cases must be enshrined in a law of the Knesset, and apart from in exceptional cases (such as traffic regulations, for example) the legislature directs the executive branch as to how to exercise its power. This phenomenon as a whole and the problems that it creates were discussed by President Barak in Rubinstein v. Minister of Defence [37], and this is what he said (at pp. 504-505 {168}):

‘… primary legislation, which empowers the executive branch to carry out legislative or administrative acts, should determine the primary arrangements within whose scope the executive branch will operate.

“If the Knesset is the ‘legislative branch,’ then only an authorization for subordinate legislation that implements the principles and basic criteria (the primary arrangements) that were prescribed in the primary legislation is consistent with this principle”…

By contrast, if the primary legislation authorizes the subordinate legislator to determine primary arrangements, without any directive or guidance, this constitutes a violation of the principle of the separation of powers. “When the Knesset divests itself of the mantle of legislator and entrusts it to the public administration, the legislature seriously violates the principle of the separation of powers”…’.

31. The essence of the matter is that the principle of the primary arrangements and the principle of the separation of powers and the decentralization of power are both, in practice, merely different aspects of the same basic outlook. And the basic outlook that nourishes both of these at their roots is merely this, that primary arrangements are supposed to be determined in a statute of the Knesset — specifically in a statute — whereas the executive branch, the government, is not authorized to determine primary arrangements by virtue of its own authority unless it has been permitted to do so in statute. We should also say that notwithstanding the fact that the principle of the separation of powers and the decentralization of power applies with equal strength, prima facie, to both the legislative and the executive branches, in principle ‘the essence of the principle of the separation of powers seeks to limit the power of the executive branch’ (Rubinstein and Medina, The Constitutional Law of the State of Israel, at p. 159). The reason for this is that unlike its two colleagues, the role of the executive branch is to execute and implement the law and to ensure that citizens comply with norms of conduct.

The principle of primary arrangements as a corollary of the democratic principle

32. Moreover, the requirement that primary arrangements should be determined in a statute of the Knesset — specifically in a statute of the Knesset — is necessitated by the system of government in Israel, which is a system of representative democracy. This was discussed by Justice Beinisch in Israel Poultry Farmers Association v. Government of Israel [63] (at para. 10 of her opinion):

‘The approach according to which the fundamental decisions and norms that bind citizens should be adopted both formally and substantively by the legislature and not by the executive is based not merely on the principle of the separation of powers but is derived from the very concept of democracy and from the representative democracy practised in Israel.’

And as the court said in Nevuani v. Minister of Religious Affairs [57], at p. 121:

‘... The democratic principle — as such — permeates the whole legal system in Israel, and it combines with the genetic code of all the binding norms in Israeli law. The genetic force of the democratic principle is not, admittedly, equal in each norm, but there is no norm that is completely devoid of it. In each case we are required to examine the force of the democratic principle, and to decide whether it prevails over other principles and interests that compete with it, or whether it yields to them, even if only in part.’

See also Yediot Aharonot Ltd v. Kraus [52], at pp. 72-74.

Indeed, Israel is a democracy. This is stated ceremoniously by the Basic Law: Human Dignity and Liberty, in s. 1A, and by the Basic Law: Freedom of Occupation, in s. 2. Even though a bystander might imagine sometimes that the government is the supreme organ of state, rather than the Knesset (see, for example, the discussion of the ‘arrangements laws’ in Israel Poultry Farmers Association v. Government of Israel [63]), let us not be deceived and permit ourselves to be misled by this erroneous impression. The Knesset is the house of elected representatives of the state; it is the supreme legislative branch, and the government is the executive branch; the Knesset is elected in general and free elections and has the confidence of the people (ss. 4 and 5 of the Basic Law: the Knesset), whereas the government holds office only by virtue of the confidence of the Knesset (s. 3 of the Basic Law: the Government). Since the Knesset was elected by all the citizens of the state, it represents the citizens and acts as their spokesman. When we realize this, we will also realize that the Knesset alone has the power to decide the basic issues of the state, i.e., to determine primary arrangements for leading the state and its inhabitants. The citizen placed his confidence in the Knesset and thereby authorized it to determine his lifestyle. As President Barak told us in Rubinstein v. Minister of Defence [37], at p. 508 {173}:

‘Democracy means the rule of the people. In a representative democracy, the people choose its representatives, who act within the framework of parliament… The major decisions concerning the policy of the state and the needs of society should be made by the elected representatives of the people. This body was chosen by the people to enact its laws, and it therefore enjoys social legitimacy in its activity of this kind… Indeed, one of the aspects of democracy is the outlook that the fundamental and substantive decisions concerning the lives of the citizens should be made by the body that was elected by the people to make these decisions.’

It follows from this that (ibid. [37], at p. 510 {175}):

‘Thus from the democratic character of the political system it follows that subordinate legislation and administrative directives of the executive branch should have both a formal and a substantive basis in primary legislation, the creation of the primary legislator. The legislature should not transfer the decisive and difficult decisions to the executive branch without giving it instructions. Even if it is directly elected by the people… its function — as its name tells us — is an executive one.’

In other words, the Knesset was chosen by the people to decide basic issues of the state, and we will not find that it is entitled to shirk its authority and transfer it to the government. If it subjects its will to the will of the government, if it yields to the will of the government, then the Knesset will betray its role and the confidence that the people have placed in it. This was discussed by Prof. Zamir in his article ‘Administrative Legislation: The Price of Efficiency,’ 4 Hebrew Univ. L. Rev. (Mishpatim) 63 (1972), at p. 80:

‘The Knesset can and should fulfil its central role, without which there is almost no reason for its existence, and this is the role of determining the general principles by means of statute. If the legislature shirks this role for any reason, it will fail to carry out its function, undermine its very existence, and what is worse, it will undermine the basis of the democratic nature of the system of government. A political system in which the legislative branch transfers the function of legislating, in the sense of determining general principles, to the public administration will remain a democracy only in name and appearance, but not in practice.’

See also A. Barak, ‘Parliament and the Supreme Court — A Look to the Future,’ 45 HaPraklit 5 (2000), at p. 7:

‘The supremacy of the Knesset implies that the decisions that are important and fundamental to the nature of the system of government will be made by the Knesset and not by the other branches. This is a unique power of the Knesset. This power is accompanied by a duty. The Knesset itself is liable to realize this power, and it may not... transfer this power to another.’

33. Thus we see that the democratic principle also leads to the conclusion that the power to determine primary arrangements belongs to the Knesset, and that the Knesset should not transfer any of this power to the executive branch, at least not without directing it how to act and what path to follow.

Returning to the provisions of s. 32 of the Basic Law: the Government, 5761-2001, and the limits of residual power

34. Section 32 of the Basic Law: the Government, 5761-2001, is a provision of law that presents the interpreter with quite a few problems and difficulties. Interpreting it literally as it appears at first glance may lead the interpreter to very far-reaching conclusions. It may appear that not only did the government acquire by means of s. 32 a very broad power to act outside the framework of statute — a power that can be described as a limitless power — but also the provision itself does not contain any strict criteria, or any criteria at all, for exercising the power in practice. It may follow from this, one might say, that the government is authorized to make any arrangement that it wishes, provided that the primary legislature, the Knesset, has not addressed that matter and has not determined another arrangement as it sees fit. It need not be said that in the absence of any guide, and under the pressures of everyday life, the government and those acting on its behalf are likely to be drawn into making that power into a basis for activities that by their very nature were not entrusted, nor should they be entrusted, to the executive branch. In the words of Prof. Bracha in his article ‘Constitutional Human Rights and Administrative Law,’ supra, at p. 175:

‘Since the scope of the authority granted in s. 32 is not clear, there is great danger that resorting to it may constitute a source for an unnecessary broadening of the powers of the executive branch, as well as its trespassing into the realm of the other branches, the legislative branch and the judicial branch.’

We should cast off this interpretation of the law as an undesirable interpretation. We cannot accept that in such a manner — almost with unlimited authority — the Knesset delegated to the executive branch some of the legislative power entrusted only to it; that the Knesset in this way cast off the power of legislation and transferred it to the government. A separate question is whether the basic principles in a democracy, in which the doctrine of the separation of powers and the decentralization of power prevails, as in Israel, do not fundamentally rule out any power of the legislature to transfer primary legislative power to the government, at least in matters of primary arrangements. But there is no need for us to trouble ourselves with this weighty constitutional question. Let us content ourselves therefore by saying that the interpretation that we mentioned above is unacceptable. The provisions of s. 32 have another interpretation, and this is an interpretation that combines what is good with what is advantageous and brings reality close to the ideal. This other interpretation is the interpretation that is acceptable to us.

35. All streams lead to the sea, and all the basic principles in democracy and in Israel law — and in particular the principle of the rule of law in its substantive sense together with the secondary principles derived from it — lead to the conclusion that primary arrangements were entrusted to the primary legislature, to it and to no other, which also excludes the executive branch. There are two main reasons for this fundamental principle. First, it is to protect in so far as possible the liberties of the individual against executive arbitrariness. This is to say that ‘the requirement that primary legislation should determine the primary arrangements, whereas subordinate legislation or administrative orders should deal only with executive arrangements, is based on the need to protect the liberty of the individual’ (Rubinstein v. Minister of Defence [37], at p. 514 {180}). Second, it is to determine the limits of the power of the executive branch in its relations with the legislative branch. In other words, the legislative branch, which is the branch that the citizens of the state elected as their representatives, is the one that should speak for them. It is the one that should determine what may and what may not be done in society and in the state — it, and no other. Once we realize all this, it follows that we will also realize that the residual power that the government acquired in the provisions of s. 32 of the Basic Law: the Government, 5761-2001, which is a small part of all the powers of the government, does not by its very nature contain the power to give the government authority to determine primary arrangements. If we give another interpretation to the provisions of s. 32 — an interpretation that the residual power contains the power to determine primary arrangements — that interpretation will conflict directly with the basic principles of which we have spoken and undermine the principle of the rule of law in its substantive sense, and it may deal a mortal blow to the rights of the individual. Indeed, this other interpretation — the interpretation with which we do not agree — may be argued by some to be consistent with the principle of legality in its narrow and restricted sense. But the power that the government will acquire in accordance with that interpretation is such broad and unlimited power that the fear — and it a considerable fear — of harm to the rule of law will be sufficient to reject that interpretation. As Knesset Member Prof. Klinghoffer said, when he explained his opposition to the enactment of the provisions of s. 32 (at that time — s. 29):

‘The serious nature of this arrangement lies in the fact that it is in total conflict with the principle of the rule of law… The rule of law does not mean that it is sufficient for every official act to have a formal basis in statute. If this was the case, then there would be no reason to oppose section 29 [now section 32], since it will create the so-called “residual” power of the government and serve as a basis for it. But this meaning is not the accepted meaning of the rule of law. It would drain the idea of the rule of law of any content. Even in dictatorships there are laws, but they give the dictator an unlimited authority to do whatever he wishes. Is that called a state where the rule of law prevails?’ (Knesset session of 6 August 1968, Divrei HaKnesset, vol. 52, at p. 3101).

Indeed, we in the court have also discussed the dangers inherent in s. 32, and we have said that the broad power that the government acquired under this section to determine arrangements that are not mentioned in statute gives rise to difficult questions regarding the rule of law (Shimoni v. Prime Minister [39], at para. 12). There can only be one single conclusion that is implied by all of the above: the provisions of s. 32 are not capable of authorizing the government to determine primary arrangements.

36. The essence of the matter is that s. 32 of the Basic Law: the Government, 5761-2001, ought to be subservient to the basic principles of the law. For our current purposes we can say that it does not have the power to authorize the government to determine primary arrangements that are entrusted — according to the principles of the system of government in Israel — solely to the legislative branch, which is the Knesset.

The difference between a primary arrangement and a secondary arrangement

37. Now that we know that the residual power of the government pursuant to s. 32 of the Basic Law: the Government does not include a power to determine primary arrangements and that the determination of primary arrangements is the sole prerogative of the Knesset, whereas the government only has power to determine secondary or executive arrangements, there still remains the question of which criterion we should adopt to determine what is a primary arrangement. How do we distinguish between a primary arrangement and a secondary arrangement? The answer to this question is not at all simple, and the boundary between primary arrangements and secondary arrangements can sometimes be somewhat vague. Indeed, there are arrangements with regard to which everyone will agree that they are primary arrangements or secondary arrangements. We all agree, for example, that obligations that the state imposes on the individual — an obligation to pay tax, an obligation to serve in the army and other similar obligations — are all primary arrangements. By contrast, deciding upon forms that the individual is obliged to complete in order to implement a certain law is a secondary arrangement. But the main issue is the grey area between these two extremes, and the grey area, unfortunately, is a very broad area. It can be said of this area that the determination of the question of the distinction should be made in each case by addressing the nature and substance of this issue under discussion, the background of the basic principles upon which the legal system is based, and by using common sense and our logical faculties. Indeed, when we say that primary arrangements are those arrangements that by their very nature should be determined by the Knesset, and that the nature of the arrangements and the circumstances of the case will determine the matter, we are resorting in some degree to a tautology. As the court said in Paritzky v. Government of Israel [64], at p. 790:

‘Primary arrangements are those arrangements which, because they relate to norms of conduct that apply to the whole public or to basic issues in our lives, we expect the primary legislator to determine in statute… This definition of primary arrangements is a somewhat circular definition, and the identification of these primary arrangements will be made when the matter arises and on a case by case basis.’

At the same time, once we know that the starting point for the voyage of interpretation and deliberation is found in the basic principles that shape the legal system in Israel — the rule of law (in its substantive sense), the principle of the separation of powers and the decentralization of power, the rights of the individual, etc. — we shall also know that we can make use of these substantive principles to solve the difficulty. Therefore we can say that the substance of the arrangement, its social ramifications and the degree to which it violates the liberty of the individual all affect the determination whether we are dealing with a primary arrangement or a secondary arrangement. In the words of Justice Naor in HCJ 1437/02 Association for Civil Rights in Israel v. Minister of Public Security [72], at p. 760:

‘The distinction between a primary arrangement and a secondary one is not straightforward. The nature of the arrangement, its social ramifications, the degree to which it violates the liberty of the individual — all of these affect the scope of the primary arrangement and the degree of detail required of it; even in a modern democracy it is difficult to uphold the doctrine of primary arrangements fully.’

The formulae for determining the scope of a primary arrangement vary, and there is no reason for us to go into them at length. All of this and more was discussed by my colleague President Barak in Rubinstein v. Minister of Defence [37], and whoever studies that judgment will understand the matter. See ibid. [37], at pp. 515-517 {182-185}.

38. The answer to the question whether a certain activity of the government constitutes a primary arrangement or not will therefore be found in the circumstances of each individual case, while taking into account the nature and substance of the matter and relying, of course, on good common sense and logic. Thus, inter alia, we should examine the degree to which the arrangement affects the public in Israel, and it is clear that an action that is designed to have a limited and specific purpose and is close in nature to executive powers should not be treated in the same way as an action that is capable of affecting a whole sector of the public, or even society as a whole, and which is close to a primary arrangement according to its definition (cf. Rubinstein v. Minister of Defence [37], at pp. 523, 529 {193, 202}; HCJ 910/86 Ressler v. Minister of Defence [73], at p. 505). Let us therefore examine the purpose of the act to see whether it is designed for a purpose that is a subject of disagreement among the public — a purpose that may arouse the anger and dissatisfaction of parts of the people — or whether it is supported by a broad public consensus (Rubinstein v. Minister of Defence [37], at pp. 527-528 {198-201}); the cost of the act will also affect its nature, and it is clear that an act whose financial significance is minimal cannot be treated in the same way as the transfer of tens of millions of sheqels from the public purse to a certain sector (cf. s. 40(a) of the Budget Principles Law, 5745-1985).

39. The extent of the legislature’s involvement in an act and its effect on it will also shed light on the question whether an arrangement is a primary one or a secondary one. Thus, for example, we should examine if we are dealing with acts that were intended to ensure the implementation of a statute that is in the advanced stages of legislation, or whether the act requires the approval of the Knesset or its committees (Shimoni v. Prime Minister [39], at para. 4 of my opinion). The circumstances of the case will also affect the nature of the arrangement. Thus, for example, we cannot ignore the stage at which the matter is brought before the court — whether it is before the event or after the event — since scrutiny and guidance before an event are not the same as scrutiny and guidance after an event (Shimoni v. Prime Minister [39], ibid.). The question of how urgent an activity is should be examined: are we speaking of an urgent act that the government is required to carry out as the executive branch of the state, or of a long-term policy decision that the Knesset can and should consider? Weight should be given to the degree of public reliance on a government promise, etc.. The list of considerations, it need not be said, is not a closed list. The decision, as aforesaid, should be made in accordance with common sense and logic, provided that we are guided by the basic principles of the rule of law and the other principles of which we spoke above.

Is a transfer of money from the state budget a primary arrangement?

40. Now that we know that the provisions of s. 32 of the Basic Law: the Government, 5761-2001, do not contain the power to authorize the government to determine primary arrangements in law, let us turn to look at our own case, and let us ask whether the government is permitted, by virtue of the state budget and according to its residual power in s. 32 — according to these alone since there is no specific law that authorizes it in this regard — to determine an arrangement according to which money from the state treasury will be allocated for certain purposes or for certain sectors of the population. If we compare the state to a body, then the budget is the blood that flows through the arteries and veins of the body, it is the elixir of life that allows the body to live and function. The blood flows throughout the body and is what allows the limbs to function, each according to its role, and the whole body to live and move. The question that arises, therefore, is the following: according to the wording and provisions of s. 32 — subject to every law and in the absence of any other authority that is authorized to carry out the act — is the government authorized, on behalf of the state, to allocate money from the state budget as it wishes and without any limit, merely by relying on what is stated in the annual budget law? Do the budget law and its residual power — in the absence of a specific law that allows it to expend budget money for various purposes — combine to make the government the sole arbiter and authority with regard to the ways of allocating the budget money?

41. In the past, the court has expressed criticism of the undesirable practice that has taken root in the activity of Israeli governments, whereby the government allocates huge budgets for certain purposes or for certain sectors of the population without a law that is designated for this purpose, without clear criteria being determined by the legislature, and without the Knesset, in its capacity as legislator, considering these transfers of money, ordering them or at least approving them. We compared these huge expenses to benefits that the government allocates for persons in need under an express and detailed statute, and inter alia this is what we said in HCJ 1703/92 C.A.L. Freight Airlines Ltd v. Prime Minister [74], at p. 202:

‘If you study the matter, you will see that the National Insurance Institute (for example) will not pay a person in need a few hundred sheqels without that person satisfying detailed and precise tests that the law provides. Moreover, an examination is made for each individual payment, there are reviews, and every decision and every payment are subject to the scrutiny of the various courts in accordance with rules that have been determined in advance and in detail. All of this is the case with regard to subsistence payments. But when it comes to granting huge amounts, the tests are only general and vague tests: the government policy is what will decide the matter — a policy that was not formulated in the furnace of a substantive, specific and detailed statute — and for which there was no proper scrutiny, ab initio, of the legislature and the people.’

In the same vein, we said in HCJ 8569/96 Federation of Working and Studying Youth v. Minister of Education [75], at p. 620:

‘A person must take infinite pains and produce a significant number of documents, certificates and approvals to the authorities before he will be entitled to a state loan for housing. A person must make considerable efforts, he must run here and there to prove his personal status before he becomes entitled to a reduction for a payment that everyone has to make. He must do all this merely for subsistence. But when it comes to granting huge sums, civil servants are so easygoing. Can we reconcile ourselves to this serious phenomenon that has today been revealed to us?’

The same occurred recently, in Shimoni v. Prime Minister [39], where we discussed the congenital defect inherent in granting money by virtue of the government’s residual power, without any provision of statute providing primary arrangements for the distribution of that money (ibid. [39], at para. 2 of my opinion):

‘A disturbing question is whether the government is competent to give grants, benefits and support where the power to do all this is based only on the budget law and the residual power of the government in accordance with s. 32 of the Basic Law: the Government, 5761-2001. How can the government acquire such wide-ranging power to grant rivers of money, as a matter of policy, without the Knesset, the legislature, examining, checking, scrutinizing and approving the allocation of that money in a specific, explicit and detailed statute? Indeed, it is a disturbing question. We all know that payments that the government and public authorities make to an individual in accordance with statute are given only when exacting and extremely detailed requirements are satisfied by the individual, yet here grants, support and benefits worth millions are paid out in accordance with a decision that was not scrutinized by the Knesset on its merits. We have also discussed this in the past.’

Also see and cf.: Bachar v. Minister of Defence [44], at p. 809; Gross v. Ministry of Education and Culture [46], at p. 57; Z. Falk, ‘The State Budget and Administrative Authority,’ 19 HaPraklit 32 (1963).

42. It is true that in the past we have on more than one occasion encountered cases in which the government gave budgetary grants or benefits to various parties even without authorization in statute, and the court not only did not prevent those transfers of money but even went on to determine ‘rules and principles for guiding the state when distributing grants, and in addition to these, principles for its intervention where there was a departure from those rules and principles’ (C.A.L. Freight Airlines Ltd v. Prime Minister [74], at p. 202). Thus, for example, we held that an act of allocating money was subject to the principles of administrative law, in which the duty to act with good faith, fairness and integrity, in a proper and just manner, according to relevant considerations, equally and without discrimination. See, for example, Association of Insurance Appraisers in Israel v. State of Israel [41]; HCJ 363/71 Dagan Flour Mill Ltd v. Minister of Trade and Industry [76], at p. 298; HCJ 198/82 Munitz v. Bank of Israel [77], at p. 470; HCJ 366/81 Association of Tour Bus Operators v. Minister of Finance [78], at p. 118; HCJ 49/83 United Dairies Ltd v. Milk Board [79], at p. 524; C.A.L. Freight Airlines Ltd v. Prime Minister [74], at pp. 203-204; etc.. My colleague President Barak based his opinion in this case on these principles, and I agree entirely with his remarks. All of these rules, principles and doctrines revolve around the way in which the government acts within the scope of its authority, the way in which it implements a matter which everyone agrees the government is competent to consider and to do. But our case here does not concern methods of implementation; it concerns the question whether the government is competent, in principle, to do what it did in its decisions.

To remove doubt and to prevent misunderstandings, we should add that these spheres are not unrelated to one another. They are nourished by one another and affect each other. In other words, the question of authority is not completely separate from the question of discretion. Thus, for example, giving grants by virtue of the residual power to specific projects or certain sectors of the population may harm, and de facto does harm, the expectations of other project promoters or sectors of the population that do not receive grants. The state budget is limited, and it is the way of the world that resources do not cover needs. A good imagination is unnecessary in order to know and understand that giving grants to one sector — preferring that sector to other sectors — is tantamount to harming other sectors. See and cf. Rubinstein and Medina, The Constitutional Law of the State of Israel (fifth edition, 1996), at pp. 785 et seq.; C.A.L. Freight Airlines Ltd v. Prime Minister [74], at p. 216; HCJ 1030/99 Oron v. Knesset Speaker [80], at p. 658; HCJ 726/94 Klal Insurance Co. Ltd v. Minister of Finance [81], at p. 471; HCJ 28/94 Zarfati v. Minister of Health [82], at p. 817. Thus, all grants of money are intended for implementing a policy that seems right to the party giving the grant; all grants of money mean, expressly or by implication, a preference of one person or project over another person or project, and it may involve, intentionally or unintentionally, an unlawful preference, which is discrimination. And if we are speaking of a large injection of money, the question of preference — even if it is a preference without any impropriety — will enter into the question of authority by osmosis. In the language of numbers we can say this: giving 100 sheqels is the prerogative of the administration; giving one hundred million sheqels is the prerogative of the legislature.

43. Our case therefore is an attempt — and it is not an easy matter — to draw the line and distinguish between those matters that fall within the purview of the administration and are subject to the accepted rules of administrative law, and matters that are in the realm of the legislature because they are primary arrangements. As a premise we can say that a distribution of money by the government — in accordance with the budget law, of course — without the Knesset having considered that distribution expressly and specifically can only mean that the government, rather than the Knesset, has determined a primary arrangement for such distribution. Since we know that the government does not have the power to determine primary arrangements unless it has been authorized to do so by statute, we will know that such a distribution of money is not within its power even if it is intended for a proper purpose. This, however, is not the position in every case, and each case will require consideration on its own. But we can say that —

‘If the budget law gives the government authority to expend a certain number of billions of sheqels, without there being a specific and detailed law that stipulates specific conditions, qualifications and policies — i.e., without the Knesset enacting a law that determines primary arrangements — the act is tantamount to a delegation of legislative power from the Knesset to the government. This cannot be allowed in a democracy that is built on the principle of the decentralization of power’ (Shimoni v. Prime Minister [39], at para. 3 of my opinion).

Turning from general principles to the specific case — introduction

44. After all of this theoretical discussion, let us take a look at our case, at those government decisions that established national priority areas in Israel, namely government decision no. 3292 and government decision no. 2288. First, let us consider the government decisions themselves, and of these the more important and material one for our case is decision no. 2288.

45. A study of the documents will show us that the decision to establish a certain area as a national priority area is a decision of great significance, since it gives rise to many different benefits, in many different areas of life, to the residents and towns inside those areas. Thus, inter alia, the residents of a national priority area are entitled to benefits in housing and rent, including aid and reductions in buying real estate and plots of land; the education system in the area is entitled to benefits and incentives, including reductions in the payment of tuition fees in kindergartens, a subsidy of school buses, special budgets for schools, giving special incentives to teachers who teach in them, and even giving scholarships to students who live and study in the area; the residents are entitled to benefits in the field of welfare, including incentives and grants to persons of certain professions who choose to move their homes to the area; business owners who choose to operate in the area, and similarly the residents of the area are entitled to tax concessions (concessions that grant them, of course, an advantage over other businesses that do not receive those concessions); the business owners and residents in the area are also entitled to benefits in the field of employment and to preferential treatment for government purchasing; local authorities are entitled to development budgets and aid from the government; and there are many other benefits. Let us cite some of the remarks that were made at the beginning of government decision no. 2228 of 14 July 2002, which speak for themselves:

‘2228. National Priority Areas

It was decided (18 votes in favour):

To determine the national priority areas and towns in the Negev, Galilee, Jerusalem, Judaea, Samaria and Gaza. In these areas a variety of benefits and incentives will be given in order to further their advancement, reduce the gaps in the standard of development and standard of living between the national priority towns and all the other towns in Israel, encourage the next generation to settle in the national priority towns, encourage the settlement of new immigrants and of longstanding citizens in the national priority towns, while implementing the government policy with regard to the planned distribution of the population throughout the territory of the state.

The aid and incentives to encourage investment of capital in industry are intended to promote development of a production capacity and the improvement of human capital in national priority areas by means of private initiative, to act as an instrument for creating stable and flourishing places of employment, while reducing the environmental damage and making effective use of national infrastructures. In addition, where possible, the aid is intended to strengthen the cooperation between local authorities by means of common management of industrial areas in national priority areas.

The aid and incentives to encourage capital investments in agriculture are intended to promote development of agricultural exports, development of products that are major import replacements, effective use of natural conditions, economic capability, technical knowledge and professional experience that are involved in the agricultural sector, all of which while promoting the agricultural sector as a pioneer and a contributor to security and social welfare.

The aid and incentives to encourage capital investments in tourism are intended to develop tourism as a major sector of the state economy, which contributes towards improving the balance of payments and creates places of employment in peripheral areas.

The aid in the field of education is intended to improve the standard of achievement of students in the national priority areas with the aim of reducing gaps and creating a qualitative and equal education system, in view of the fact that the level of education constitutes a leading variable in creating a socio-economic spectrum of opportunities.

The incentives and benefits in the field of housing are intended to strengthen the socio-economic basis of the national priority towns, to help the second generation, new immigrants and long-standing citizens to buy an apartment and make their homes in national priority towns and to promote the policy of the government with regard to a planned distribution of the population throughout the country.’

If we look at the government decision to establish national priority areas and the benefits that the residents and towns in those areas are supposed to receive, even someone who is not blessed with a fertile imagination will know that we are dealing with a decision that is very far-reaching. It is a decision whose importance can hardly be exaggerated. Its ramifications are substantial and its influence extends far and wide.

46. In addition to the government decision, let us look at the statute book and we will see that there is no express substantive law that provides a power to make such decisions. The question is therefore whether the government was competent to make the decisions that it did by virtue of its residual power in s. 32 of the Basic Law: the Government, 5761-2001? We will recall that the aforesaid s. 32 tells us:

‘Residual powers of the government

32. The government is competent to do on behalf of the state, subject to any law, any act whose performance is not delegated by law to another authority.’

In order to examine this question, let us follow the path that we have outlined in our opinion. Let us first examine the ‘internal restrictions’ upon the creation of residual power — these are the restrictions provided in the actual provisions of s. 32 — and thereafter let us turn to consider those ‘external restrictions’ whereby basic principles and doctrines in the legal system prevent the creation of residual power.

Turning from general principles to the specific case — ‘the internal restrictions’

47. According to the provisions of s. 32 of the Basic Law: the Government, 5761-2001, the government has (residual) power to do on behalf of the state any act — and ‘act’ is agreed by everyone to include making various kinds of normative arrangements — subject to the following two restrictions: first, it is ‘subject to any law,’ and second, doing the act ‘is not delegated by law to another authority.’ We called these restrictions ‘internal restrictions.’ The meaning of this is, as we have seen, that where there is a ‘law’ that regulates a certain activity or a certain sphere of life, then that activity or sphere of life, prima facie, falls outside the scope of the residual power acquired by the government. This is also the case with regard to a negative arrangement that surrounds that law. In our case, there is a relevant statute, which is the Development Towns and Areas Law, 5748-1988, and the question that arises is whether the activity that the government decisions address — the establishment of national priority areas and giving various benefits to residents and towns in those areas — is identical or similar to actions under the Development Towns and Areas Law. For if the activity in both cases is the same or similar, then it can be said that there is a ‘law’ that regulates the matter, and it follows from this that the government does not have (residual) power to do that activity because of the restriction of ‘subject to any law’ (and because of the additional restriction that there is another authority that has jurisdiction). In order to examine this, we should examine the arrangements that the government determined in its decisions and the arrangements that were provided in the Development Towns and Areas Law, and then we should compare the two and reach a conclusion as to whether the arrangements determined by the government are indeed inconsistent with the arrangements provided in the Development Towns and Areas Law.

48. We have reviewed the government decisions in our remarks above, and now let us turn to examine the Development Towns and Areas Law. The Development Towns and Areas Law was enacted by the Knesset in 1988 and it contains twenty-four sections. The purpose of the law, as stated in s. 1, is ‘to encourage the settlement, development and socio-economic promotion of development towns and areas and their inhabitants,’ and the essence of the law is to provide detailed arrangements for giving benefits to development towns. A ‘development town,’ according to the definition in s. 3 of the law, is an area that a ministerial committee, which is made up of twelve members (s. 4(a) of the law), has declared to be a development town, because of the distance between it and population centres in the centre of the country, the aim of encouraging a spread of the population and the purpose of promoting its economic and social strength, its quality of services and the state of security in the area. The law itself gives details of benefits that will be given to development towns in several walks of life and in accordance with criteria that are provided therein, including grants to local authorities (s. 5); reductions in municipal property tax for residents (s. 6); priority for investment plans (s. 7); tax concessions (s. 8); housing grants and benefits (ss. 9 and 10); grants for new immigrant families (s. 12); benefits in education in kindergartens, infant day care, primary and secondary schools, higher education, technological education and informal education (ss. 13-18), etc..

49. There is no need for major research in order to understand and realize that the arrangements provided in the Development Towns and Areas Law, on the one hand, and the arrangements determined by the government in its decision to establish national priority areas, on the other, are very similar indeed — so similar, in fact, that they are almost identical. In examining both theory and practice, both arrangements are alternatives to one another, since they seek to cover the same walk of life, namely special areas in Israel. The government decision calls these special areas national priority areas, whereas in the Development Towns and Areas Law they are called ‘development towns and areas.’ But the difference in the names should not deceive us. The description is different but the essence is the same.

50. Were the Development Towns and Areas Law a living and breathing law and were the law implemented, even in part, then the government would not be competent — by virtue of its residual power — to make the decisions that it made to establish national priority areas. In other words, since the arrangements in the law and the arrangements in the national priority areas seek to cover exactly the same ground, then in view of the arrangements in the law, the government would not have any residual power in this sphere of life. But the Development Towns and Areas Law has been, since the day it came into the world, a theory that has never been put into practice. Notwithstanding the fact that the law is on the statute book as a valid law, the government has not taken the trouble to implement it, and by paving a route that bypasses the law — supposedly by means of its power in s. 29 of the Basic Law: the Government, 5728-1968, which is s. 32 of the current Basic Law — it has seen fit to ignore the law’s existence utterly. The bypass route lay in decisions of the government or ministerial committees to grant various benefits to towns that they classified as development towns under those decisions, so that hundreds of towns received various benefits by virtue of decisions that were made from time to time. After it transpired that confusion reigned in this area of benefits, and this led to inequality and to a waste of state resources, the government decided, once again purportedly by virtue of its residual power, to correct the situation that had been created, and it established national priority areas — national priority area A and national priority area B — where the residents and the towns were supposed to be entitled to benefits that would be given by various government ministries. These national priority areas are the national priority areas before us; they were established in place of the arrangement that was determined by the Knesset in the Development Towns and Areas Law.

51. Against this background, the Kiryat-Gat Municipality filed a petition in which it argued that once the Development Towns and Areas Law was enacted, the government no longer had ‘residual’ power to determine an alternative arrangement to the arrangement provided in the law. The court granted the petition, and this gave rise to the case law rule in Kiryat Gat Municipality v. State of Israel [33], a ruling that we have discussed extensively in our remarks above. This is what the court held in that case, per Justice Goldberg (ibid. [33], at p. 844):

‘A comparison of the law with the government decision reveals that both of them deal with the very same material: the distribution of population, the advancement and development of towns that will be classified as development towns and areas, by giving benefits and incentives. The government decision was merely intended to create a “parallel track” to achieve the same goal in with a different conception and criteria to those provided in the law. A proof of the “friction” between the two can be seen in the statement in the government decision that “these decisions shall not be regarded as decisions for the purpose of the Development Towns and Areas Law, 5748-1988”; in the statement that the inter-ministerial committee would also deal with “making the adjustments to the required legislation and subordinate legislation”; in the government decision of 31 August 1993 to postpone the commencement of the law by three years; and in the content of the draft law that was tabled as a result, which seeks to postpone the commencement of the law and to give the proposed amendment retroactive effect “on the date of the commencement of the main law.”

The aforesaid duality of the law and the government decision cannot be consistent with the language of s. 29 [of the Basic Law: the Government, 5728-1968, now s. 32 of the Basic Law: the Government, 5761-2001] and its legislative purpose. Extending the power of the government in a way that will allow such a situation blurs the boundaries between the executive branch and the legislative branch and undermines the very essence of the constitutional system in Israel, which is based on the separation of powers between the branches. The qualification in s. 29 that the government is competent to act “subject to any law” does not say only that it is prohibited for government acts to conflict with any law or to breach any law, but also that when there is a law that creates an arrangement, the power of the government yields to it, and it cannot create an alternative arrangement. If there was a legal void, then it existed until the law that created the arrangement was enacted. From that time onward, the void in the law was filled, and the government was not left with any more residual power in that particular matter... The possibility that the government is free to act on a “parallel track” to the legislation that regulated the matter certainly is inconsistent with the proper legal policy to reduce, in so far as possible, the scope of s. 29 as an independent source of authority.

What is more, the government decision also is inconsistent with the qualification of ‘subject to any law’ in s. 29, in the sense that the power to classify development towns and development areas was granted in law to the ministerial committee that was established by the law. Once this power has been granted by law to one authority, the government does not have power to do this.’

The court said in summary (ibid. [33]):

‘... The government decision cannot exist together with the law, as long as it is not repealed or amended, and therefore we should make an absolute order, as requested... that the respondents should refrain from carrying out and implementing the government decision...’.

52. The case law ruling in Kiryat Gat Municipality v. State of Israel [33] was determined when the Development Towns and Areas Law was in force and when the government tried to bypass it, rather than to implement it, by creating a bypass route of establishing national priority areas. The court found that the act of the government was contrary to the act of the Knesset and the principle of the separation of powers and the decentralization of power, and therefore it set aside the government decision (even though it held, by a majority, that the decision to set it aside would be suspended for four months from the date of the judgment). This time the government acted promptly. Thus, after the petition was filed and a month before the judgment was given, the state asked the Knesset to decide — in view of difficulties that had arisen in implementation and in view of the burden that implementation would impose on the state budget — to postpone the commencement of the law by three years. As the explanatory notes to s. 19 of the draft State Economy Arrangements (Legislative Amendments for Achieving Budgetary Goals) Law, 5754-1993 (Draft Laws, 5754, 16, at p. 28), state:

‘The Development Towns and Areas Law was enacted in 1988. The law authorizes a ministerial committee for development towns to classify the development towns and to give them a series of benefits in various matters. A condition for giving the benefits, for all the towns apart from border towns, is that they are removed from the list of towns entitled to Income Tax concessions.

According to estimates of the Budgets Department, the cost of implementing the law after cancelling the Income Tax concessions is approximately NIS 150 million.

The law has not been implemented until the present, both because of the fact that the mayors of the towns have not agreed to waive the tax concessions in return for receipt of the benefits thereunder, and also because of the budget cost involved in implementing it.

Recently the government adopted the recommendations of a committee of heads of departments to draw up a map reclassifying development towns and areas, and it decided to establish an inter-ministerial committee for implementing the recommendations, which will examine the legal, economic and public ramifications of the matter.

It is proposed that the commencement of the Development Towns and Areas Law should be postponed by three years in order to allow the committee that was established to examine the legal and economic aspects and to adapt the legal position to the decisions and policy that have been determined with regard to national priority areas.’

53. The Knesset acceded to the government’s request and the commencement of the law was postponed until 1996. The time passed, 1996 approached, and we see that the government once again asked the Knesset to postpone the commencement of the Development Towns and Areas Law by a further period until 1999. The request was explained on budgetary grounds: the cost of implementing the law. As the explanatory notes to s. 10 of the draft State Economy Arrangements (Legislative Amendments for Achieving Budgetary Goals) Law, 5756-1995 (Draft Laws, 5756, 136, at p. 141) stated:

‘The cost of implementing the law is an amount of approximately NIS 500 million per annum, and therefore it is proposed to postpone its implementation by three more years.’

54. The Knesset once again acceded to the government’s request, and it postponed the commencement of the law until the 1999 budget year. But even in 1999 the law did not come into effect, and shortly before it was supposed to come into force the government once again asked the Knesset to postpone its commencement by an additional five years, until the year 2004. This time no reasons were given. The Knesset acceded to the government’s request and postponed the date of the law’s commencement. See s. 5 of the draft State Economy Arrangements (Legislative Amendments for Achieving Budgetary Goals) Law, 5759-1999 (Draft Laws, 5759, 6, at p. 8) and s. 4(2) of the State Economy Arrangements (Legislative Amendments for Achieving Budgetary Goals) Law, 5759-1999, that was enacted and published in Statutes, 5759, 90.

55. When five years had passed, during which time the government adopted decision no. 2288 to establish national priority areas, which is the decision being challenged in the petition before us, the government decided to rid itself, once and for all, of the Development Towns and Areas Law. It therefore asked the Knesset to repeal the law in its entirety and to allow the government to distribute state resources as it saw fit. According to the explanatory notes to s. 115 of the draft Economic Policy for the 2004 Fiscal Year (Legislation Amendments) Law, 5764-2003 (Government Draft Laws, 5764, 52, at p. 163):

‘According to the Development Towns and Areas Law, 5748-1988, development towns and areas should be allocated a series of benefits that are reflected in increased grants to the local authorities and grants and various tax concessions to the residents, including increased education and welfare services, fully funded by the state, where the value of these benefits may amount to hundreds of millions of new sheqels. The commencement of the law has been postponed several times and has been fixed for the 2004 fiscal year.

The government is already acting today to give priority to certain areas and sectors, both in accordance with the national priority areas and in accordance with decisions concerning various multi-year plans (border area, specific treatment, Arab sector, etc.) and is allocating various benefits for these areas, which are reflected both in grants to the local authorities and in giving priority in education, welfare, taxation and land allocations. All of this will be subject to budgetary constraints and priorities as determined each budget year. Therefore it is proposed that the aforesaid law should be repealed...’

But this time the Knesset did not accede to the government’s request, and instead of repealing the Development Towns and Areas Law, it decided in a law to postpone its commencement by three years, until 2007. That is how the law stands at the present.

56. The position is therefore as follows: in 1988 the Knesset enacted the Development Towns and Areas Law, and it provided in it an express and detailed arrangement for distributing various grants and benefits to the areas of the country that need social and economic development and advancement. This arrangement has never been repealed, but its commencement has been postponed time and again, mainly for budgetary reasons. At the same time, in addition to the law, the government created a route that bypasses the law — or perhaps we should say a route that bypasses a postponed law — and it began to give ‘national priority areas’ the very same benefits, or some of the same benefits, that the law sought to give, this time by virtue of its residual power. The government even turned to the Knesset and asked it to repeal the law entirely and give it the exclusive power to grant money, but the Knesset refused to accede to this request. Against this whole background, the following is the problem that we are charged with solving: when the Knesset decided to enact a law that provides arrangements for giving pecuniary grants when various conditions are fulfilled, and when it went on to say that the commencement of the law would take place after a certain number of years, is the government competent, by virtue of its residual power, to give pecuniary grants that are addressed by the law during the interim period until the law comes into effect? Should we say that postponing the commencement of the Development Towns and Areas Law created a ‘void,’ and that the government was therefore entitled, in accordance with its residual power, to grant all or some of the pecuniary grants, at least in accordance with the law? Or, in the words of the respondents in their reply, should we say that the events that have taken place have taught us that —

‘Once again an administrative void has been created with regard to the implementation of a socio-economic policy; [and] since this is the case, it should not be ruled out that this void may be filled by the government’s use of its residual power’?

Has the government therefore made use of its (residual) power, or should we express the matter differently by saying that the actual arrangement provided in the Development Towns and Areas Law, or the very fact that the Knesset saw fit to address this matter of giving pecuniary grants to certain areas and towns in Israel — whether those areas and towns are called development towns or whether they are called national priority areas — shows that the Knesset wanted the arrangement that it determined to apply, in the manner that it determined, and in this way it deprived the government of its residual power?

57. Let us be frank and say that this question is not an easy one. We have considered it at length and we have not reached a clear decision. On the one hand, it may be argued that the enactment of the Development Towns and Areas Law together with the sequence of events since it was enacted in 1988 until the present — a period of seventeen years — indicates that a kind of negative arrangement has been created around the law, a negative arrangement that prevents the government from having residual power to give pecuniary grants that it wishes to give to the national priority areas. We should remember, in this context, that the Knesset expressly rejected the government’s request to repeal the Development Towns and Areas Law utterly, something that would, according to the government (and we will say more on this below), free its residual power from the restraints that surrounded it and allow it to give pecuniary grants in accordance with a policy that it would determine from time to time without being bound by a statute of the Knesset. Logic dictates that the meaning of this is that the Knesset refused to allow the government’s residual power to awaken from its slumber so that it might give pecuniary grants to certain areas of the country in accordance with its policy from time to time. In refusing to accede to the government’s request, it is as if the Knesset expressed its opinion that the law should indeed continue to exist, and not merely parts or a portion of it. And by postponing the commencement of the law, it is as if the Knesset expressed its opinion that, for the time being, the law should not be implemented in its entirety or in part. Admittedly, had the government asked the Knesset to limit the scope of the law, by adapting it to its policy that it applied in the national priority areas, the Knesset might have acceded to this request and it might have refused. But it should have adopted this course rather than bypassing the law by postponing the commencement of the law and determining another arrangement in its place.

On the other hand, we cannot say without reservation that the Knesset consciously and deliberately sought to prevent the government from giving grants and benefits to national priority areas; on the contrary, the Knesset knew all along the way that, notwithstanding the fact that the commencement of the law had been postponed, the government was continuing to give grants to national priority areas. Against this background, it might be argued that the Knesset did not seek at all to create a negative arrangement around the law; all that the Knesset intended was to shirk the responsibility of distributing benefits, or, to be more precise, of determining primary arrangements for distributing benefits, and at the same time to place the implementation of this task at the government’s door. The Knesset therefore wanted — according to this argument — to entrust the determination of the primary arrangements for distribution solely to the government, under the general supervision of the Knesset.

58. Both of these approaches are reasonable, and we cannot rule out either of them. But when both of them are placed before us side by side, we realize that we are not required to decide between them at all, nor to go on to determine whether the internal restrictions on the residual power of the government are satisfied in our case or not. The reason for this is that when it enacted a clear and express law concerning the distribution of benefits, the Knesset itself stated its express opinion that the arrangements for distributing benefits of the kind under discussion is a primary arrangement and that it should be made in a statute of the Knesset rather than in subordinate legislation or in a government decision. It follows from this that there are external restrictions on the residual power of the government. We shall consider this issue further in our remarks below, and as we shall see there are additional reasons — substantial reasons — for reaching the conclusion that by virtue of the external restrictions on its residual power, the government was prohibited from deciding upon national priority areas in the manner that it did.

Turning from general principles to the specific case — ‘external restrictions’ — the power to determine primary arrangements; the violation of the basic rights of the individual

59. We have discussed the internal restrictions in s. 32 of the Basic Law: the Government, 5761-2001, and we have expressed our opinion that the government decisions that established the national priority areas are decisions that were made ultra vires. The reason for this is that they were not made in accordance with an authorization in a substantive law, and since they are not consistent with the restriction of ‘subject to any law’ they also do not fall within the scope of the government’s residual power. There is a law, namely the Development Towns and Areas Law; the arrangement determined in the government decisions is a ‘parallel arrangement’ to the arrangement in the Development Towns and Areas Law; therefore the government never acquired residual power to make the decisions that it made. But this is not all. Our opinion is that the government decisions concerning the national priority areas also do not satisfy the external restrictions that surround the provisions of s. 32 of the Basic Law — those restrictions that tell us that in the absence of an express and detailed substantive law, the government does not have residual power to make primary arrangements.

60. Anyone who looks at the government decisions will easily reach the conclusion that the act of establishing national priority areas is tantamount to declaring a major policy, an all-embracing policy that gives significant and meaningful preference in many different walks of life to large areas of the country. It need not be said that a decision to benefit, to a significant degree, towns and residents in certain parts of the country has necessarily a significant effect also on the residents of the other parts of the country. This effect is recognizable in each of the benefits that the decision is supposed to provide: housing, agriculture, tax payments, education and other benefits. Moreover, benefits that will be given to the residents of the national priority areas will necessarily have an effect on the state budget, i.e., on the other inhabitants of the state. Let us therefore read the government decision and say the following: if this decision is not a primary arrangement, or to go further, if it is not a prime example of a primary arrangement, then we do not know what would be a primary arrangement. After making a decision of this kind, what remains for the Knesset to do? We can therefore say that because of its broad application and the large number of benefits that it provides, the decision to establish national priority areas appears to be a primary arrangement; its content is the content of a primary arrangement; it sounds like a primary arrangement; and it operates like a primary arrangement. From all of this we know that the decision concerns a primary arrangement.

61. And if anyone still has any doubt that the government’s decision is a primary arrangement — and in our mind there is no doubt at all — let the Development Towns and Areas Law itself come and testify that the decision concerns a primary arrangement. We see that the Knesset itself was of the opinion — and rightly so — that giving benefits in many different walks of life to the residents of specific areas in Israel requires a primary arrangement in a statute of the Knesset, and for this very reason it enacted the Development Towns and Areas Law. Thus, the very enactment of the law shows that it is a primary arrangement. The law, as such, is a manifestation of the outlook of the Knesset — the supreme body in the state — that it took the trouble to enact a law because the matter, in its opinion, concerns an arrangement of prime importance. Now that we know that the government decision is similar in content, very similar, to the content of the Development Towns and Areas Law, it is a simple and logical deduction that the government decision contains a primary arrangement and that it is a primary arrangement par excellence. The conclusion that follows from this, of course, is that the government had no authority at all, within the framework of its residual power, to make the decisions that it made in order to establish national priority areas.

62. Significant support for the approach that the government’s decision is a decision that requires a primary arrangement in a statute of the Knesset will be found in the variety of statutes that concern the establishment of national priority areas — whether in name or in essence — to promote certain activities that are addressed in those statutes. A study of those statutes will reveal to us that where the Knesset saw fit to do so, it enacted detailed statutes that order the distribution of benefits and grants in various spheres and to particular sectors, and it even went on to determine (primary) arrangements with regard to the content and scope of the benefits and grants, as well as criteria for distributing them. One such statute, for example, is the Encouragement of Capital Investments Law, 5719-1959, which orders an investment grant to be given to enterprises that are set up in areas ‘that will be determined by the ministers, with the approval of the Finance Committee of the Knesset’ (s. 40D). The Free Manufacturing Areas in Israel Law, 5754-1994, authorizes the government to determine an area in Israel to be a ‘free area’ (s. 19); it determines ways and restrictions for locating an area to be declared a free area (s. 18), and it determines the scope of the benefits that will be granted to an area that is declared to be a free area. The Compulsory Tenders Law, 5752-1992, provides that preference should be given to products that are manufactured in ‘national priority areas,’ which are defined in the law as ‘the areas determined in accordance with section 40D of the Encouragement of Capital Investments Law, 5719-1959… or other areas determined by the government, from time to time, for the purpose of this law, and of which a notice has been published in Reshumot’ (s. 3A(a)(3)). The Compulsory Tenders Law and regulations enacted thereunder also determine specific areas that will be considered national priority areas for certain matters. The Council of Higher Education Law, 5718-1958, allows preference ‘of students who are permanent residents of national priority areas determined by the government and of students in institutes of higher education or academic colleges that are situated in those areas’ (s. 25B). The Encouragement of Research and Development in Industry Law, 5744-1984, concerns, as its name indicates, the granting of large-scale benefits for research and development in industry, and detailed arrangements are provided in the law for the distribution of those benefits. The law goes on to provide that ‘The Ministers, with the approval of the Finance Committee of the Knesset, may determine rules concerning an addition to the rates determined by the Research Committee, in national priority areas,’ which are ‘the areas determined under section 40D of the Encouragement of Capital Investments Law… or other areas determined by the government, from time to time, for the purpose of the benefits under the aforesaid law’ (s. 28(c)).

Thus we see that the Knesset has shown, in an express and unequivocal manner, that arrangements such as the arrangement provided in the government decision to establish national priority areas are primary arrangements that should be made in a statute of the Knesset, rather than merely in a government decision. The Knesset is accustomed, as a matter of course, to enact detailed laws and to determine arrangements — which are primary arrangements in character — for the distribution of benefits like the benefits that the government decision seeks to grant. We can deduce from this that legislation of the Knesset with due process is the direct method for giving benefits and grants to certain sectors in society, and therefore — for our purposes — for determining national priority areas (see and cf., by analogy, the manner in which a doctrine is created in Israeli law: Israel Women’s Network v. Minister of Labour and Social Affairs [7], at pp. 658, 662-663; Niv v. National Labour Court [56], at pp. 687-688). In our case, the government did not adopt this direct method; it chose a roundabout one, a short cut, by determining primary arrangements itself, as if it were a legislator, but without a substantive statute of the Knesset that authorizes it to do so, and at the same time it appointed itself, in its usual capacity, to execute those arrangements. The conclusion that follows from all this is that by making itself, by virtue of the residual power, a legislator of primary arrangements, the government departed from the scope of its power as the executive branch, and its decision concerning the national priority areas was a defective one ab initio.

63. Our conclusion from the aforesaid is simply that the government was prohibited from ordering the establishment of national priority areas. This decision amounts to a primary arrangement and as such it is within the jurisdiction of the Knesset alone. In other words, in our opinion there are external restrictions upon the residual power of the government in our case, and we have discussed this in length above.

64. Moreover, as we explained in our remarks above, one of the external restrictions imposed on the residual power of the government according to s. 32 of the Basic Law: the Government, 5761-2001, is the restriction whereby it may not violate the basic rights of the individual. My colleague the president showed extensively in his opinion that the decision made by the government in our case is a discriminatory decision, and what is more, a decision that violates the basic rights of the individual. We can deduce from this that the government was not permitted or authorized to make the decision that it made, if only for the reason that this decision violates the basic rights of the individual. It follows that even if we said that the government was entitled, in principle, to decide to establish national priority areas as it did — and we do not think this — in any case, since this decision is a decision that violates the basic rights of the individual, the government was not competent to decide it by virtue of its residual power. For this reason also, therefore, we are of the opinion that in making the decision that it did, the government acted outside the scope of its residual power.

Before concluding

65. The petitioners’ petition focuses mainly on the field of education and the effect of the government’s decision to declare a certain area — to the exclusion of others — as a national priority area, which amounts to discrimination against students who were not fortunate enough to be included within the scope of that declaration. But this cannot affect our determination that the government’s decision was a defective decision from the outset, and that it ought to be set aside. The wide-ranging effects of the decision to determine national priority areas in the field of education alone is sufficient, as my colleague the president discussed in his opinion, for us to order the government to ask the Knesset to determine in statute arrangements for granting benefits that are the same or similar to the ones decided upon by the government.

Summary and conclusions

66. My opinion is that the government decisions to establish national priority areas like the decision of the government in this case are decisions whose nature and character are such that they require a primary arrangement that must find its home in a law of the Knesset. It follows from this that the government, as the executive branch, did not acquire residual power under s. 32 of the Basic Law: the Government, 5761-2001, to make the decisions that it made. No one will deny that the government’s intention was a proper and desirable one, but we are now discussing an institutional matter, which is the demarcation of the boundaries between the Knesset and the government, and good intentions are not sufficient to acquire power. The government was not permitted, according to the system of government in Israel and as required by the principle of the rule of law, to determine such a wide-ranging and pervasive benefits policy as the one that it determined, and the conclusion that follows from this is that the government acted ultra vires.

66. I therefore agree with the conclusion of my colleague the president that the order nisi should be made absolute. I also agree that the effect of our decision should be suspended, this too in accordance with the president’s decision.

 

 

Justice E.E. Levy

I agree with the opinions of the president and the vice-president.

 

 

Justice D. Beinisch

I have read the opinions of President Barak and Vice-President M. Cheshin and I agree with them.

The two opinions of my colleagues touch some very sensitive nerves in Israeli society; the two fundamental issues that are raised in them — discrimination in education in the Arab sector and the duty to determine primary arrangements by means of Knesset legislation — have been addressed by this court on more than one occasion.

I have nothing to add to the remarks of the president with regard to the seriousness of the violation of the right to education; I would only emphasize that the question of discrimination in so far as the right to education in the Arab sector is concerned has arisen once again before us, even though it has already been considered in a series of judgments as set out in the president’s opinion. For its part, the state confirms before us that it recognizes the fact that the Arab sector has been discriminated against in the field of education for many years, and in the petition before us it argues, as it has in previous petitions, that in recent years attention has been directed towards that discrimination, and it is alleged that the problem has been resolved by means of operative steps taken to remedy the situation and to improve it by allocating special budgets. Admittedly, according to the figures that were presented to us in the response to the present petition, as they were on previous occasions, a significant improvement has apparently taken place, as reflected in the allocation of special budgets to the Arab sector in general (after the Or Commission report), and education in particular (following the Shoshani report). But the change is unsatisfactory and it does not provide a solution to the discriminatory result that can be seen from the classification of towns in the national priority areas that was done without including the Arab population at all within the framework of this priority, which involves budgetary benefits.

In such circumstances, it is not possible to approve the basis for the distribution to priority towns, since the discrimination it creates prejudices equality without any objective justification or any basis in statute, and in any case, equality is violated since the condition of proportionality is not satisfied.

Just as this court has expressed its criticism on more than one occasion with regard to the status of the right to education and the seriousness of the discrimination suffered by those attempting to realize that right, so too it has criticized the failure to determine primary arrangements. The practice that has developed whereby the government as the executive branch — and these remarks are directed against successive Israeli governments — makes use of the provisions of s. 32 of the Basic Law: the Government (and the earlier versions of this section of legislation) has found expression in several areas. This was discussed extensively by the vice-president. The tendency to implement policy effectively by appropriating broad powers to determine wide-ranging fundamental arrangements with budgetary ramifications that affect the whole public is the temptation that lies in wait for every government. Even though we agree that the power given to the government in the aforesaid s. 32, with its objective and limited scope, is essential for the government’s work, and even though there is no primary legislation that can encompass the whole scope and limits of the government’s work, there is a great concern that the power will be abused. In any case, the government certainly may not make use of the residual power given to it to violate human rights. I do not need to say anything about the importance of the principle of the rule of law that is enshrined in the foundations of our democratic system of government. It is to be hoped that the considerations mentioned by the vice-president in his opinion and the principles that he discussed with regard to the distinction between government activity that constitutes a primary arrangement, which as such is invalid, and activity that lawfully falls within the sphere of executive action and the government’s powers will assist in upholding the principles of the rule of law that are required by the structure of our system of government, and also guide the government with regard to the limits of its powers.

In the case before us, as stated in the opinions of my colleagues, not only is Knesset legislation necessary because of the character of the primary arrangement, but the legislature will also have to take into account the fact that the necessary legislation requires a comprehensive arrangement that includes provisions that do not violate human rights disproportionately, and this needs serious and thorough work. For this reason, and in view of the need not to harm suddenly and disproportionately the towns that are benefitting today from the budgets that they need, I also agree with the relief of suspending the voidance of the government decision.

 

 

Justice E. Rivlin

I agree with the comprehensive and exhaustive opinions of my colleagues, President A. Barak and Vice-President M. Cheshin. Like them, I am of the opinion that there were two defects in the government’s decision concerning national priority areas in the field of education. First, it is not within the government’s power to determine an arrangement that by its very nature is a primary arrangement, and second — and this is no less important — the decision is tainted by prohibited discrimination and unlawfully violates the right to equality, a basic right that is enshrined in our constitutional law.

 

 

Justice A. Procaccia

I agree.

1.    The petition before us integrates two fundamental human rights: the right to education and the right to equality, including the right to equality in education, which are recognized as basic principles in constitutional law. This combination of rights has special weight, since it addresses the most important value in human life — the education of children and adolescents, the shaping of their personality to prepare them for what awaits them in their adult lives, and the need to train them to meet the challenges of life; education is intended to formulate the basic values on which their education will be based, and its purpose is to give them the tools to realize their abilities and talents and to attain complete self-realization. In addition to realizing the human potential of the individual, from a broader social perspective, education is also necessary to raise a new generation that will realize the vision of Israel society as a society based on democratic values, affording full protection to basic human rights.

2.    A central goal in implementing the principle of equality in education is creating equality of opportunities and the same starting points for different sectors of the population. In order to achieve substantive equality it is sometimes necessary to treat different sectors of the population in a different and discerning manner, by means of affirmative action on behalf of one group or another in order to bridge the major disparity and discrimination that have taken place over many generations (HCJ 6778/97 Association for Civil Rights in Israel v. Minister of Public Security [83], at para. 6; Association of Tour Bus Operators v. Minister of Finance [78], at p. 117). In order to ensure that the potential of the younger generation, in all sectors, is ultimately realized in full, and in order to achieve a real equality of opportunities for all Israeli citizens, discernment is required in allocating the material resources in a manner that will provide greater support to those in need and less support for stronger students. In this way, the education system in Israel will achieve the most from its students, and it will give all groups an equal opportunity to realize their abilities and potential achievements.

3.    In this spirit we will require, for example, a correction of the significant disparity that has been revealed in the allocation of resources for ‘regular attendance officers’ in educational institutions in Arab Bedouin towns in the south of the country (HCJ 6671/03 Abu-Ghanem v. Ministry of Education [84]). In these schools, where the student drop-out rate is far higher than in other sectors of the population, clear priority is needed to allocate jobs in this field from the perspective that affirmative action is needed to realize the value of substantive equality between the different sectors of the population (see also I. Zamir, ‘Equality of Rights for Arabs in Israel,’ 9 Mishpat uMimshal 11 (2005), at p. 31).

4.    The need to bridge the major gaps in the field of education requires, on the one hand, a determined policy to implement the duty to act to achieve equality between sectors of the population. On the other hand, it is clearly not possible to achieve in full all the changes and social transformations in one stroke. Bridging major gaps that have been created over many years requires a broad perspective and the adoption of a policy of greater and lesser priorities, where what is important takes preference over what is secondary, and where there is an assurance that remedying one injustice does not inadvertently create another injustice. Consideration must be given to other important social goals and an order of priorities must be determined for these. Most important of all, a proper policy of achieving equality in education requires the fixing of a proper timetable in which the gradual process that has been begun to reduce the gaps will be implemented at a reasonable pace until the desired goal is attained.

5.    Bridging the gaps in academic achievement between different population groups is a national goal of supreme importance. The effect of bridging these gaps on the quality of life of the individual and the ability to achieve self-realization is great. No less significant is the decisive effect that shaping the values and image of Israeli society will have on future generations in all walks of life. For the human resource is the foundation on which this society is based and its most precious asset, in which we should invest the best material resources that we have.

 

 

Justice S. Joubran

1.    I agree with the comprehensive opinions of my colleagues President A. Barak and Vice-President M. Cheshin, according to which the government does not have the power to determine a primary arrangement, as stated in the opinion of my colleague Vice-President Cheshin, and the government decision is tainted by prohibited discrimination and unlawfully violated the right to equality between Jewish citizens and non-Jewish citizens, as stated in the opinion of my colleague President Barak. Similarly, I agree with the remarks added by my colleague Justice A. Procaccia.

2.    Like my colleagues, I too accept that the government decision that demarcated the national priority areas in education, discriminates against Arab towns. It is also my opinion the geographic criterion that was chosen led to a discriminatory result between Jewish citizens and non-Jewish citizens. I agree with the determination of my colleague President Barak that priority in the field of education for outlying areas should be given equally to Jews and Arabs.

I would like to expand on the right to equality and the right to education.

3.    The learned Justice (Emeritus) Prof. Itzchak Zamir and Justice Moshe Sobel state in their article ‘Equality before the Law,’ 5 Mishpat uMimshal 165 (2000), that equality is one of the basic values of every civilized state. The same is true in Israel. It can be said that equality, more than any other value, is the common denominator, if not the basis, for all the basic human rights and for all the other values lying at the heart of democracy. Indeed, genuine equality, since it also applies to relations between the individual and the government, is one of the cornerstones of democracy, including the rule of law. It is essential not only for formal democracy, one of whose principles is ‘one man one vote,’ but also for substantive democracy, which seeks to benefit human beings as human beings. It is a central component not only of the formal rule of law, which means equality under the law, but also of the substantive rule of law, which demands that the law itself will further the basic values of a civilized state.

It was already said of the principle of equality thirty years ago that it is the ‘essence of our whole constitutional system’ (Bergman v. Minister of Finance [1]). In another case it was said that ‘equality lies at the heart of social existence’ (Kadan v. Israel Land Administration [8]). It has also been said that equality is ‘one of the cornerstones of democracy’ (HCJ 869/92 Zvilli v. Chairman of Central Elections Committee for Thirteenth Knesset [85]).

Of the essence of equality and the deleterious effect of discrimination it has been said that —

‘… equality is a basic value for every democracy… it is based on considerations of justice and fairness… the need to maintain equality is essential for society and for the social consensus on which it is built. Equality protects the government from arbitrariness. Indeed, there is no force more destructive to society than the feeling of its members that they are being treated unequally. The feeling of inequality is one of the most unpleasant feelings. It undermines the forces that unite society. It destroys a person’s identity’ (per my colleague Justice A. Barak in HCJ 953/87 Poraz v. Mayor of Tel-Aviv-Jaffa [20], at p. 330).

In the same spirit it has been said that —

‘… (True or perceived) discrimination leads to a feeling of unfair treatment and to frustration, and a feeling of unfair treatment and frustration lead to envy. And when envy comes, understanding is lost… We are prepared to suffer inconvenience, pain and distress if we know that others too, who are the our equals, are suffering like us and with us; but we are outraged and cannot accept a situation in which others, who are our equals, receive what we do not receive’ (per my colleague Justice M. Cheshin in C.A.L. Freight Airlines Ltd v. Prime Minister [74], at pp. 203-204).

4.    The Declaration of the Founding of the State of Israel states that —

‘The State of Israel… shall be based on the principles of liberty, justice and peace, in the light of the vision of the prophets of Israel, it shall maintain a complete equality of social and political rights for all its citizens, without any difference of religion, race or sex, it shall guarantee freedom of religion, conscience, language, education and culture, protect the holy sites of all religions, and be faithful to the principles of the charter of the United Nations.’

Later in the Declaration of Independence, the members of the Arab people living in Israel are called upon ‘to uphold peace and to take part in the building of the state on the basis of full and equal citizenship, on the basis of appropriate representation in all its institutions, whether temporary or permanent.’

The struggle for dignity and equality is, as we have said, enshrined in the Declaration of Independence, within the framework of establishing the State of Israel as a Jewish and democratic state, and this expression is in addition to the label ‘Jewish.’ Equality also received a constitutional status in the enactment of the new Basic Laws: the Basic Law: Human Dignity and Liberty, and the Basic Law: Freedom of Occupation. The first two sections of these say: ‘The basic rights of the individual in Israel are based on the recognition of the value of man, the sanctity of his life and the fact that he is entitled to liberty, and they shall be upheld in the spirit of the principles in the Declaration of the Founding of the State of Israel,’ and also: ‘The purpose of this Basic Law is to protect human dignity and liberty, in order to enshrine in a Basic Law the values of the State of Israel as a Jewish and democratic state.’

Justice E. Rubinstein, in one of his articles, points out that it should be remembered that the equation provided in the Basic Law: Human Dignity and Liberty has two parts. The State of Israel is a Jewish and a democratic state. It is easier to define what a democratic state is than it is to define what a Jewish state is. Moreover, the Jewish part of the equation should also be regarded as implying equality (see Justice E. Rubinstein, ‘On Equality for Arabs,’ Netivei Mimshal uMishpat, 279). Indeed, contrary to what some people claim… the fact that the state is Jewish does not conflict with its democratic character and its aspiration to give equality of rights. It was not by chance that the drafters of the Declaration of Independence chose to base the liberty, justice and peace that would be the foundations of the state on the vision of the prophets of Israel, since they were always the pillar of fire at the forefront of the struggle on behalf of the weak and the different, and for the equality of human beings, in the spirit of the words of the prophet Malachi: ‘Have we not all one Father, has not one God created us…’ (Malachi 2, 10 [87]).

Education is considered a main tool for the social and economic advancement of every society. It should be noted that the Arab society in the State of Israel has always taken seriously the need for and the importance of education, in the belief that education is a tool that is capable of guaranteeing social mobility.

A democratic society should aspire to equal education and giving equal opportunities to all its citizens. The right to equal education is a basic right and a fundamental condition for the self-realization of every individual in accordance with his needs.

 

 

Petition granted.

29 Shevat 5766.

27 February 2006.

Station Film Co. v. The Film Review Board

Case/docket number: 
HCJ 4804/94
Date Decided: 
Thursday, January 9, 1997
Decision Type: 
Original
Abstract: 

Facts: Respondent no. 1 decided to allow the screening of the film "L'Empire Des Sens," on the condition that several scenes be omitted from the film, and that the film only be shown to adults. According to respondent no. 1, these scenes were of a pornographic nature, and there was a near certainty that screening these parts of the film would cause serious, grave and severe harm to societal sensibilities and public morality. Petitioner accepted that the film could only be shown to adults. In this petition, it contests the deletion of the omitted scenes, except for scenes in which minors appeared.

 

Held: Freedom of expression is a fundamental right in Israel. The Court held, however, that this freedom may not be extended to pornography if there exists a near certainty that the pornography would cause serious, grave and severe harm to public order. Whether a work is pornographic should be judged by looking to the work as a whole, when the pornographic parts are seen as part of the entire work. It is not enough that the entire work be seen as having artistic merit. Instead, the pornographic parts of the work must contribute towards the work as a whole. The Court held that respondent no. 1 did not use the "work as a whole" test when evaluating the film. Instead, respondent evaluated the pornographic parts of the film in isolation from the film as a whole. As such, respondent's order to delete the pornographic parts of the film was invalid, except for the portions which the petitioner had agreed to delete.

 

Voting Justices: 
Primary Author
majority opinion
majority opinion
Author
dissent
Full text of the opinion: 

 

 

 

 

   HCJ 4804/94

 

  1. Station Film Co.
  2. Gil Besarev

v.

  1. The Film Review Board
  2. Minister of the Interior

 

The Supreme Court Sitting as the High Court of Justice

[January 9, 1997]

Before President A. Barak and Justices E. Mazza, M. Cheshin

 

 

Facts: Respondent no. 1 decided to allow the screening of the film "L'Empire Des Sens," on the condition that several scenes be omitted from the film, and that the film only be shown to adults. According to respondent no. 1, these scenes were of a pornographic nature, and there was a near certainty that screening these parts of the film would cause serious, grave and severe harm to societal sensibilities and public morality. Petitioner accepted that the film could only be shown to adults. In this petition, it contests the deletion of the omitted scenes, except for scenes in which minors appeared.

 

Held: Freedom of expression is a fundamental right in Israel. The Court held, however, that this freedom may not be extended to pornography if there exists a near certainty that the pornography would cause serious, grave and severe harm to public order. Whether a work is pornographic should be judged by looking to the work as a whole, when the pornographic parts are seen as part of the entire work. It is not enough that the entire work be seen as having artistic merit. Instead, the pornographic parts of the work must contribute towards the work as a whole. The Court held that respondent no. 1 did not use the "work as a whole" test when evaluating the film. Instead, respondent evaluated the pornographic parts of the film in isolation from the film as a whole. As such, respondent's order to delete the pornographic parts of the film was invalid, except for the portions which the petitioner had agreed to delete.

 

Israeli Supreme Court Cases Cited:

[1]   Crim. App. 255/68 The State of Israel v. Ben Moshe, IsrSC 22(2) 427

[2]   HCJ 153/83 Levy v. Southern District Commander of the Israeli Police Force, IsrSC 38(2) 393

[3]   CA 723/74 "Ha’aretz" Newspaper Publications v. The Israel Electric Company, IsrSC 31(2) 281

[4]   HCJ 73/53 Kol Ha’Am v. The Minister of the Interior, IsrSC 7 871

[5]   CA 105/92 Re’em Engineers and Contractors v. The Municipality of Nazareth-Illith, IsrSC 47(5) 189

[6]   HCJ 243/62 Israeli Film Studios v. Gary, IsrSC 16 2407

[7]   PCA 4463/94 PIA 4409/94 Golan v. Prison Services, IsrSC 50(4) 136

[8]   HCJ 399/85 Kahane v. Managing Committee of the Broadcasting Authority, IsrSC 41(3) 255

[9]   HCJ 372/84 Klopfer-Nave v. The Minister of Education and Culture, IsrSC 38(3) 232

[10] HCJ 806/88 Universal City Studios  v. The Film and Play Review Board, IsrSC 43(2) 22

[11] HCJ 606/93 Advancement of Entrepreneurship and Planning (1981) v. The Broadcasting Authority, IsrSC 48(2) 1

[12] IA 2/84 Neiman v. Chairman of the Elections Committee for the Eleventh Knesset, IsrSC 39(2) 225

[13] Crim. App. 677/83 Borochov v. Yeffet, IsrSC 39(3) 205

[14] HCJ 14/86 Laor v. The Film and Play Review Board, IsrSC 41(1) 421

[15] FH 9/77 The Israel Electric Company v. "Ha’aretz" Newspaper Publishing Company Ltd., IsrSC 32(3) 337.

[16] HCJ 2481/93 Dayan v. Jerusalem District Commander, IsrSC 48(2) 456.

[17] PLA 7504/95 Yassin v. Party Registrar, IsrSC 50(2) 45.

[18] Crim. App. 126/62 Dissenchik v. The Attorney-General, IsrSC 17 169.

[19] HCJ 411/89 The Temple Mount Faithful and Land of Israel Movement v. The Jerusalem District Police Commander, IsrSC 43(2) 17.

[20] HCJ 448/85 Daher v. The Minister of the Interior, IsrSC 40(2) 701

[21] HCJ 243/81 Yeki Yosha v. The Film and Play Review Board, IsrSC 35(3) 421

[22] HCJ 89/80 Ohayon v. The Play and Film Review Board, IsrSC 34(2) 530

[23] Crim. App. 495/69 Omer v. The State of Israel, IsrSC 24(1) 408

[24] HCJ 175/71 Abu-Ghosh/Kiryat Yearim Music Festival v. The Minister of Education and Culture, IsrSC 25(2) 821

[25] CA 448/60 Lev v. The Central "Mashbir" Ltd., IsrSC 16 2688

[26] HCJ 549/75 Noah Films Ltd. v. The Film Review Board, IsrSC 30(1) 757

[27] FH 3/87 The Film Review Board v. Laor, IsrSC 41(2) 162

[28] CA 6821/93 United Mizrahi Bank v. Migdal Cooperative Village, IsrSC 49(4) 221

[29] HCJ 6218/93 Dr. Cohen  v. The Israeli Bar Association, IsrSC 49(2) 529

[30] Crim.App. 3520/91 Turgeman v. The State of Israel, IsrSC 47(1) 441

[31] HCJ 241/60 Kardosh v. The Registrar of Companies, IsrSC 15 1151

[32] HCJ 742/84 Kahana v. The Speaker of the Knesset, IsrSC 39(4) 85

[33] HCJ 758/88 Kendall v. The Minister of the Interior, IsrSC 46(4) 505

[34] HCJ 146/59 Cohen v. The Minister of the Interior, IsrSC 14 283

[35] HCJ 92/56 Weiss v. The Chairman and Members of the Legal Council, IsrSC 10 1592

[36] HCJ 176/58 Parcel 11 Block 6605 Co. Ltd. v. The Minister of Development, IsrSC 13 1109

[37] HCJ 383/73 Avidan v. Gary, Chairman of the Film and Play Review Board, IsrSC 28(2) 766

[38] HCJ 193/58 Rosenberg Orthopedics Company v. The Chief Certified Physician, The Department of Rehabilitation, IsrSC 13 1654

[39] HCJ 162/72 Kinross v. The State of Israel, IsrSC 27(1) 238

[40] HCJ 260/60 Forum Film  v. The Film and Play Review Board, IsrSC 15 611

[41] HCJ 807/78 Ein Gal v. The Film and Play Review Board, IsrSC 33(1) 274

[42] HCJ 351/72 Keinan v. The Film and Play Review Board, IsrSC 26(2) 811

[43] PL Crim. App. 1127/93 The State of Israel v. Klein, IsrSC 48(3) 485

[44] HCJ 73/85 "Kach" Faction v. The Speaker of the Knesset, IsrSC 39(3) 141

[45] HCJ 910/86 Ressler v. The minister of Defence, IsrSC 42(2)  441

 

Israeli District Court Cases Cited:

[46] DC (Haifa) 404/82 Yishayahu v. The State of Israel, 1984 (2) D.C. 522.

 

Irish Cases Cited:

[47] Irish Family Planning Association v. Ryan [1979] I.R.J. 295.

 

United States Cases Cited:

[48] Jacobellis v. State of Ohio, 378 U.S. 184 (1964).

[49] Roth v. United States, 354 U.S. 476 (1951).

[50] Miller v. California, 413 U.S. 15 (1973).

[51] Paris Adult Theatre I v. Slaton, 413 U.S. 49 (1973).

[52] United States v. One Book Entitled Ulysses, 72 F.2d 705 (2d Cir. 1934).

[53] Grove Press  v. Christenberry, 276 F.2d 433 (2d Cir. 1959).

[54] Memoirs v. Massachusetts, 383 U.S. 413 (1966).

[55] Freedman v. Maryland, 380 U.S. 51 (1965).

[56] Kaplan v. California, 413 U.S. 115 (1973).

[57] Fort Wayne Book v. Indiana, 489 U.S. 46 (1989).

 

English Cases Cited:

[58] The Queen v. Hicklin (1868) 3 Q.B. 360.

 

German Cases Cited:

[59] 67 BverfGe 218 (1984).

[60] “17 Mar. 1977” 86 Archiv fur Urheber– , Film, Fumk– , und Theaterrecht (1980) 204.

 

Canadian Cases Cited:

[61] Re Ont. Film & Video and Ont. Bd. Of Censors [1983] 41 O.R. 2d 583.

[62] R. v. Butler [1992] 89 D.L.R. 4th  449.

[63] The Queen v. Towne Cinema Theaters Ltd. [1985] 18 D.L.R. 4th  1.

 

Jewish Law Sources Cited

[64] Genesis 2:9, 25; 3:7, 10; 22:12

[65] Ecclesiastes 3:19

[66] Babylonian Talmud, Tractate Shabbat 33a

[67] Babylonian Talmud, Tractate Avoda  Zara 5a

 

For the petitioner—A. Tzafrir

For the respondent—S. Nitzan (Office of the State Attorney)

 

JUDGMENT

President A. Barak

The Film Review Board was asked to grant a permit for the film “L'Empire Des Sens.” The Board conditioned the issuance of the permit on the deletion of certain parts of the movie, which was to be shown to adults only. According to the Board, the targeted sections are of a pornographic nature and there is near certainty that allowing them to be viewed will cause serious, grave and severe harm to societal sensibilities and public morality. In the opinion of the film’s distributor, the film has artistic value, and should remain intact. At base, this petition presents the need to decide between two conflicting positions, between an argument that focuses on the problems of pornography, and an argument that focuses on artistic merit.

 

The Film

1. “L'Empire Des Sens” is a Japanese-French film, directed by the Japanese director Nagissa Oshima. The film deals with the love between a girl named Sadda and her lover-master Kichi San. The film examines the couple’s relationship. This relationship revolves around the couple’s sexual encounters, which take on increasing intensity. Their quest for challenges to satisfy their lust ends in death, as Sadda chokes her lover in the course of intercourse. At the end, she cuts off his sexual organ with a knife. During the film, there are shots of intercourse, with depictions of the sex act.

The Facts

2. The petitioners are the distributors of the film “L'Empire Des Sens." They applied to the Film Review Board [hereinafter the Board] for a permit to screen the film; the Board had rejected similar requests by other distributors in the past. During its meeting on April 18, 1994, the Board viewed the film and decided unanimously not to grant the requested permit. In a notice delivered to the petitioners, the Board opined that “the film exceeds the limits of good taste with its excessive pornography, and contains scenes capable of arousing feelings of revulsion." A few months later, on July 11, 1994, the Board reexamined its decision. The petitioners’ arguments were heard, and a discussion was held. This time, differences of opinion surfaced among the Board members. Some members pointed to the film’s artistic quality, the caliber and prominence of the director, and to the awards that the film received at various festivals. Others claimed that the film was an obscenity, that there was nothing artistic about it, and that even if it did have artistic value, such value was not sufficient to negate the film’s pornographic character.

The majority decision was to disallow the film’s screening. Shortly thereafter, on August 8, 1994, the Board once again discussed the film. Once more, some Board members made reference to the film’s artistic value. Others, however, pointed to differences of opinion regarding the film’s actual artistic value. This time too the Board decided to disallow the film’s screening. In its decision, the Board stated that its refusal was based on “the excess of intercourse scenes with the exposure of sexual organs, penetration, sexual abuse involving children, and the like." Nevertheless, in his letter to the petitioners, the Board’s Chairman stated: “the Board might find a way to approve the screening of the film if you were to remove about eight sections."

3.    Following the Board’s decision, the petition before us was filed. After its submission, the Board convened to discuss the film on September 11, 1994. By a majority decision, the Board decided to approve the screening of the film for viewers of eighteen years of age and up. The Board conditioned this permit upon the removal of nine sections, which, in total, amount to several minutes of the film. According to the Board, the screening of these sections is certainly capable of causing serious, grave and severe injury to societal sensibilities and public morality. The petitioners accept the Board’s decision to restrict the film to adult viewers, but take issue with the demand to cut several scenes, save for the sections involving the appearance of minors.

The Parties’ Submissions

4.    Petitioners raised a number of arguments before this Court. First, they claimed that both the Board’s working procedures and its composition were flawed. The Board, they argued, exceeded its authority by taking into account aspects not germane to the issue. Its initial decision to disallow the film’s screening resulted from the “limits of good taste” test. This test has been invalidated under case law. The most recent decision to permit the screening of the film under certain conditions, they argue, was intended to “legitimize” its decision in the eyes of this Court. Petitioners further contend that the Board did not seriously consider the matter of the existence of a risk of injury to protected values, the intensity of the danger, and the degree of its probability. Regarding the Board’s composition, it was argued that the Board should not include people who are or have ever been government officials. It was also asserted that the Board does not constitute a representative cross-section of the public. Thus, it was contended that, in this situation, the Board does not represent the public and does not voice its concerns.

Second, it is submitted that the criteria that guided the Board in its decision were erroneous. According to this argument, the Board’s task was to examine whether screening the film, in its entirety, entailed a near certainty of serious, grave and severe injury to the public order. Instead, the Board began examining the effect of the screening of certain sections—in isolation of their place in the film as a whole. Based on the proper test, petitioners argue, it cannot be said that the screening of the film in its entirety entails a serious, grave and severe injury to societal morality. According to this test, petitioners assert, the film should not be considered pornographic. It is imbued with social– artistic values that redeem the controversial sections. The film’s message, context and artistic value distinguish it from a pornographic film that merely deals with sex. According to the argument advanced, proof of the artistic value of "L'Empire Des Sens" can be found in the international artistic recognition the film enjoyed, including the awards it has won, and the opinion of film critics and lecturers who have joined this petition. Furthermore, in terms of the asserted harm, petitioners claim that one must take into account the fact that the film will be screened before an adult audience only. The audience is not captive; the public is accustomed to permissiveness and openness, and, in any case, has access to material that features sex acts similar to those in the film under discussion. The petitioners also point out that the film has already been screened publicly, on February 28, 1995, on the European culture channel “Arte," which could be received in the Jerusalem area and in Ramat Gan. No resulting injury was shown. According to the petitioners, all of these facts illustrate the appropriateness of striking down the Board’s decision.

Third, petitioners argue that the State must not be allowed to interfere with adults’ decisions to watch films importing issues of morality and sexuality. The Board’s decision may be characterized as a form of paternalism, which has no place in a democratic country. Alternatively, petitioners argue for the adoption of a more stringent test for limiting freedom of expression, such as the test of clear and present danger, which would be more appropriate.

Fourth, even if the Board is of the opinion that, by screening the film, the petitioners will violate Section 214 of the Penal Law-1997, thereby committing the criminal offence of the publication and display of obscene material, petitioners argue that the criminal offense is not a germane consideration. The crucial nature of freedom of expression means that only post- facto punishment can be imposed, rather than prior restraint of the expression. Further, it must be left to the courts to decide whether a criminal offence has in fact been committed. Alternatively, it was argued that the artistic merit of the work in its entirety redeems the disputed sections, so that they do not constitute obscenity. The film is a work of art.

Fifth, petitioners claim that they were discriminated against by the Board, which approved the screening of other films containing explicit sex scenes, such as "Last Tango in Paris," “Clockwork Orange," "Rising Sun," and "Conan the Barbarian."

Finally, petitioners conclude that the Board did not attach appropriate weight to freedom of expression, particularly in view of the enactment of the Basic Law: Human Dignity and Liberty. They argue that freedom of expression is part of human dignity, and that the individual must not be denied the right to decide whether he wishes to view a particular film. The petitioners also point out that the Board’s claim that they are protecting human dignity by prohibiting the screening of the disputed sections is an argument first raised in this petition. Indeed, there is no mention of this reason in any of the Board’s discussions or decisions.

5.    In their submissions, the respondents defend the Board’s decision. Their arguments are as follows. First, that the Board’s composition reflects the diverse opinions of the Israeli population on the matter and is therefore representative. Most of its members are not civil servants. In addition, the Board claims to have acted within the scope of its authority. Its decision is reasonable. Its considerations were not “non-germane," but rather relevant and commensurate with the case law on the matter. Indeed, the case law instructs that when it is nearly certain that allowing freedom of expression in a particular instance will cause serious, grave and severe injury to societal sensibilities and public morality, the former must give way to the latter. Based on this criterion, the Board decided that, if the film is to be screened, the disputed sections must be deleted. The respondents stress that, in applying this criterion, the Board took into account the harm to the enlightened public’s sensibilities and to current societal morality, rather than the feelings of extreme minorities. In their view, the Board adopted the “least restrictive means” for impairing freedom of expression, as the film was approved, rather than censored, and the parts that need to be deleted are small in length and number. In so doing, the Board by no means disregarded freedom of expression. Instead, it gave it significant weight. The respondents conclude by stating that the Board’s decision strikes the proper balance between the conflicting interests in the matter.

 Second, they point out that in reaching its decision, the Board took into account the fact that some of the disallowed sections contain humiliating scenes that entail certain and severe injury to man’s dignity. The reference here is to scenes that feature close-ups of a man’s sexual organ being cut off or a woman’s clitoris being split. The same applies to scenes depicting sexual abuse of minors or the elderly.

Third, respondents note that the Board weighed the film’s artistic value. Conflicting opinions regarding whether the film should be classified as art or pornography were presented to the Board. According to most of the Board members, the film is devoid of artistic value. Moreover, they argue that even if the film as a whole has artistic value, the disqualified sections themselves lack such artistic value; consequently, cutting these particularly offensive scenes from the film will not harm the film’s artistic value. Their approach invites us to examine the redeeming artistic value of the individual sections, rather than to consider whether the film’s general value, as a whole, is capable of redeeming the individual sections. In addition, the respondents maintain that even if the artistic value of the individual sections were proven, this value would have to yield in view of the certain and severe injury to societal sensibilities and public morality which would ensue were those sections to be screened. The Board’s members are not art critics, and neither is the public. The film’s artistic value is a relevant, but not singular, consideration. We are not discussing art, and in any event, artistic freedom must occasionally yield to the values that clash with it.

Fourth, it is submitted that the expression’s criminality is a germane consideration. The law, at the very least, can serve as an indicator of the public’s tolerance level. According to the Board, the controversial sections are tantamount to an exhibition of obscenity, in violation of Section 214 of the Penal Law. The Board attached significant, although not determinative, weight to this consideration.

Fifth, as per the Board’s contention, there is nothing to support the discrimination argument advanced by the petitioners. Indeed, the Board has never permitted the screening of segments as problematic as those at issue here. Regarding the assertion that the obscenity law is not being enforced, no factual proof has been offered in support of this argument. Moreover, the fact that others may violate this law by no means compels the Board to grant a permit in this case. The respondent’s conclusion, therefore, is that the Board’s decision is a reasonable one. The Court must not replace the Board’s discretion with its own. As long as the institution of the censor exists, we must not empty the Board’s authority of all substance. Thus, they argue, the petition must be rejected.

Concerning Freedom of Expression and its Restrictions

6.    Freedom of expression is a fundamental right in Israel. It is “democracy’s most cherished principle.” Crim. App. 255/68 The State of Israel v. Ben Moshe [1] (Agranat, J.). It occupies a place of honor in the “shrine of fundamental human rights.” HCJ 153/83 Levy v. Southern District Commander of the Israeli Police Force [2]. It constitutes a “supreme right." CA 723/74 “Ha’aretz" Newspaper Publications Ltd. v. Israel Electric Company Ltd. [3] (Shamgar, P.); a “superior right.” HCJ 73, 87/53 Kol Ha’Am. v. Minister of Interior [4] (Agranat, J.) “It is an integral part of our judicial ethos” CA 105/92 Re’em Engineers and Contractors v. Municipality of Nazareth-Illith [5]. The freedom of expression in Israel was first recognized by the Courts as being “among those fundamental rights that are not written in a book." Rather, they stem directly from the nature of our country as a freedom-loving democracy," HCJ 243/62 Israel Film Studios Ltd. v. Gary [6], at 2415 (Landua, J.). In several obiter dicta, a number of judges—myself included—expressed the view that today, freedom of expression enjoys constitutional status, as part of the right to human dignity anchored in the Basic Law: Human Dignity and Liberty. See CA 4463/94 PLA 4409/94 Golan v. Prison Services [7] (Mazza, J.).

Three rationales form the basis for recognizing freedom of expression as a fundamental right. The first rationale is the desire to expose the truth:

Freedom of expression must be ensured in order to allow for different and varied views and ideas to compete with each other. From this competition—and not from the regime’s dictate of a single ‘truth'—shall the truth surface and emerge. For, in the end, the truth shall be victorious in the battle of ideas.

HCJ 399/85 Kahane v. Broadcast Authority [8], at 272

The second rationale is based on the need for human self-fulfillment. “The spiritual and intellectual development of man is based on his ability to freely formulate his world views.” HCJ 399/85 Kahane v. Managing Committee of the Broadcasting Authority [8] 273. Lastly, freedom of expression is a prerequisite for democracy. Thus, “the free voicing of opinions and the unrestricted exchange of ideas among people is a sine qua non for the existence of a political and social regime in which the citizen can weigh—without fear—what is required, to the best of his understanding, for the benefit and welfare of both the public as well as the individual, and how to ensure the continued existence of the democratic regime and the political framework in which it operates.” HCJ 372/84 Klopfer-Nave v. Minister of Education and Culture [9], at 238 (Shamgar, P.).

7. Like other freedoms enjoyed by the individual in a democratic country, freedom of expression is not “absolute." Thus, we recognize the possibility, and even the need, to restrict freedom of expression in order to satisfy other values which society wishes to realize. Indeed, we distinguish between the scope of freedom of expression as a fundamental human right (“the issue of scope”) and the scope of the protection given to freedom of expression (“the issue of protection”). See HCJ 806/88 Universal City Studios. v. The Film and Play Review Board [10].

According to our legal tradition, freedom of expression enjoys a broad scope. HCJ 606/93 Advancement of Entrepreneurship and Planning (1981) v. The Broadcasting Authority [11] Hence, freedom of expression as a constitutional right extends to every form of expression. It extends to any activity seeking to convey a message or meaning. It extends to any expression of a political, literary or commercial nature. The expression may take the form of words or behavior, symbolic or otherwise. With respect to the scope of freedom of expression, we do not examine whether the expression is truthful or false; no one scrutinizes its content; no one examines its consequences. “Freedom of expression extends to every expression, regardless of its content, impact and the manner in which it is expressed.” Universal City [10], at 34; see also Re Ont. Film & Video and Ont. Bd. of Censors [1983] 41 O.R. 2d 583 [61]. As President Shamgar has noted:

The exchange of ideas, the voicing of perspectives, public debate, and the will to know, to learn and to convince: all these are educational tools at the disposition of every opinion, every perspective, and every belief in a free society.

IA 2/84 Neiman v. Chairman of the Elections Committee for the Eleventh Knesset [12] 278 (emphasis added)

Thus, an expression entailing defamation is “covered” by the scope of freedom of expression. See Crim. App. 677/83 Borochov v. Yeffet [13]. Expression that offends is “covered” by freedom of expression. HCJ14/86 Laor v. The Film and Play Review Board [14]. An expression that constitutes a criminal offence is “covered” by freedom of expression. HCJ 399/85, supra [8].

8.    A democratic regime, which seeks to protect the entire spectrum of human liberties and to further social goals, will not protect the full scope of freedom of expression. Recognition that certain expression is covered by freedom of expression does not guarantee that that the expression shall be protected. Thus, in order to advance human rights such as a person’s dignity, good name, property, privacy and occupational freedom, we allow freedom of expression to be infringed. See FH 9/77 The Israel Electric Company v. "Ha’aretz" Newspaper Publishing Company Ltd. [15]; HCJ 153/83 supra [2]; HCJ 2481/93 Dayan v. Jerusalem District Commander [16]. We allow freedom of expression to be infringed in order to advance societal goals, such as ensuring country’s very existence and democratic nature, as well as protecting the integrity of the judicial system, as well as public peace and security. See IA 2/84 supra [12]; HCJ 399/85 supra [8]; PLA 7504/95 Yassin v. Party Registrar [17]; Crim. App. 126/62 Dissenchik v. The Attorney General [18]; HCJ 411/89 The Temple Mount Faithful and Land of Israel Movement v. Jerusalem District Police Commander [19]. Freedom is not anarchy. Without order there is no liberty.

9.    Restrictions on freedom of expression take different forms. There are those restrictions known as prior restraints. Other restrictions punish expression only subsequent to its publication. Another sort of restriction would require permits to be obtained. The most severe of these is, of course, prior restraint. At times, such restriction is required by reason of the expression’s content. We prohibit an expression which causes defamation or entails harmf to the integrity of the judicial system. Sometimes, the expression's effect necessitates the restriction. Thus, we restrict the freedom to protest—regardless of the message conveyed by a particular demonstration—in order to protect the freedom of movement. These restrictions derive from the societal significance of the expression, on the one hand, and the values, interests and principles with which freedom of expression clashes, on the other. Moreover, political freedom of expression is not equivalent to its commercial counterpart. See Advancement, supra [11], at 13. Harm to state security is not on the same footing as harm to the freedom of movement. Indeed, the substance of the restrictions is the product of a balance between aspects of freedom of expression and other human rights and the public good. It is related to an evaluation of the social significance of the various values. It is based on the idea that infringements on freedom of expression can only be for a worthy purpose and may not exceed the necessary measure. Thus, in principle, we seeks to establish “a value-oriented guiding principle," which distances itself from any “chance paternalistic criterion.” FH 9/77 supra [15], at 361 (Shamgar, J.).

Indeed, since the establishment of the state, Israeli jurisprudence has developed an extensive system of balances between freedom of expression and the values and principles with which it clashes. Fundamental guidelines were established, which determine the level of protection to be conferred on freedom of expression, on the basis of the relative social importance of the values and principles with which it may clash. One formulation of the freedom of expression in Israel was conceived by Justice Agranat in Kol Ha’Am [4]. This formula examines the proper balance between freedom of expression and public peace. It provides that, in such a clash, freedom of expression may be impaired if the following two conditions are satisfied. First, the harm that the expression causes to the public peace must be serious, grave and severe. The harm must exceed the “level of tolerance” acceptable in a democratic society and shake that society to its very foundations. Second, the probability of such an injury to public peace occurring must be nearly certain. It is insufficient that the harm be only possible or probable. Of course, this is not the only balancing formula. Indeed, “the proper criterion is not fixed and uniform with respect to all types of cases... it is necessary to adopt a suitable test, while considering the substance and importance of competing principles, in our perception with respect to their relative priority and the measure of protection which we would like to grant each principle or interest.” HCJ 448/85 Daher v. The Minister of the Interior [20], at 708 (Porat, D.P.).

Restrictions on Pornographic Expression

10.  Freedom of expression, of course, extends to cinematic expression, be it commercial or noncommercial. Cinematic expression is an important tool for ideological discourse. Like a book and a picture, a film conveys an ideological message. It is a source of information and entertainment. It constitutes part of freedom of expression. Freedom of expression also extends to cinematic expression the content of which is pornographic. Indeed, freedom of expression “covers” expression featuring obscene or pornographic material. Universal City, supra [10], at 34, and does not distinguish between the two. See F. Schauer, Free Speech: A Philosophical Enquiry 179 (1982). Pornographic expression is also an activity that seeks to convey a meaning or message, and is, therefore classified as “expression." Indeed, the depiction of the sex act—be its content and offensiveness what it may—is expression encompassed by freedom of speech. See R.. v. Butler (1992) [62]; P.W. Hogg Constitutional Law of Canada 977 (3rd. ed., 1992); M. Reiman, Prurient Interest and Human Dignity: Pornography Regulation in West Germany and the United States, 21 U. Mich. J.L. Ref. 201 (1988).

11.  Although pornographic expression is “covered” by freedom of expression, like any other expression, it too may be restricted. Indeed, no constitutional arrangement granting constitutional protection to freedom of expression protects all obscene material. Freedom of expression is not the freedom to express obscenities. In constitutional democracies, sensitive to freedom of expression, there is no general constitutional right to create or consume obscene material. Every society is entitled to protect itself against obscene expressions. Therefore, every society that is sensitive to human rights, in general, and to the right to freedom of expression in particular, is entitled to impose restrictions on freedom of expression with respect to obscenities. These restrictions should be for a worthy purpose. Their infringement on expression should not exceed the necessary.

We have stated that it is possible to restrict pornographic expression if there is near certainty that it would cause serious, grave, and severe injury to public peace. See HCJ 243/81 Yeki Yosha  v. The Film and Play Review Board [21]; HCJ 14/86 supra [14]; Universal City supra [10]. In this manner, offensiveness may justify restricting freedom of expression if it exceeds the standard of social tolerance. In other words, if it is capable of shaking the foundations of mutual tolerance. See Universal City [10], at 38; The Queen v. Towne Cinema Theaters [1985] 18 D.L.R. 4th 1 [63]. Such harm can justify restricting pornographic expression to the extent that it is capable of degrading a woman, thereby causing both direct and indirect harm to the equal status of women in our society and encouraging violence, particularly towards women. Addressing the issue of criminal liability for pornographic advertisements, Justice Sopinka, of the Supreme Court of Canada, wrote:

This type of material would, apparently, fail the community standards test not because it offends against morals but because it is perceived by public opinion to be harmful to society, particularly to women. While the accuracy of this perception is not susceptible to exact proof, there is a substantial body of opinion that holds that the portrayal of persons being subjected to degrading or dehumanizing sexual treatment results in harm, particularly to women, and therefore to society as a whole.

Bulter [62], at 467.

Indeed, in the hearing before us, the parties did not dispute that a pornographic film can entail a near certainty of serious, grave and severe harm to public peace. See HCJ 89/80 Ohayon v. The Film and Play Review Board [22], at 531. Therefore, it was not necessary for us to consider the empirical basis for these shared postulates. The dispute before us relates to the pornographic nature of the film "L'Empire Des Sens." The petitioners claim that the film has artistic value, and is therefore not pornographic. The respondents, for their part, argue that the film is of no artistic value and, in any event, the sections that the Board wishes to see deleted are of a pornographic character. We shall now turn our attention to an examination of this issue.

On Pornography and Art

12. The dispute between the parties gives rise to the following question: what is pornography? A well-known answer is that provided by Justice Stewart, who, unable to define obscenity, said: “I know it when I see it.” Jacobellis v. State of Ohio, 378 U.S. 184 (1964) [48]. This answer is unsatisfactory. Indeed, the modern approach defines pornography as a publication in which—according to accepted contemporary community standards—the material’s dominant theme, in its entirety, arouses impure carnal desire. This was the formula accepted by the United States Supreme Court in Roth v. United States, 354 U.S. 476, 489 (1951) [49] and forms the basis of the test for pornography adopted by the Court:

[w]hether to the average person, applying contemporary community standards, the dominant theme of the material taken as a whole appeals to prurient interest

We can employ this as an “operational” definition, while recognizing that it is not unique, and that other formulae exist for this purpose. See, for example, the definition of pornography in Miller v. California, 413 U.S. 15 (1973) [50]. Perhaps an all-encompassing definition cannot be formulated—see the words of Justice Brennan in Paris Adult Theater I v. Slaton, 413 U.S. 49, 85 (1973) [51]. We, however, have no need for deciding this matter, as all the relevant definitions have one thing in common: that a publication boasting artistic, literary, political or scientific value is not caught by the ban on pornographic publications. Thus, in Roth [49], at 487, Justice Brennan said:

Sex and obscenity are not synonymous. Obscene material is material that deals with sex in a manner appealing to prurient interest. The portrayal of sex, e.g., in art, literature and scientific works, is not itself sufficient reason to deny material the constitutional protection of freedom of speech and press.

Two very different perspectives may support this approach. According to the first of these, art and pornography are mutually exclusive. If the publication is of an artistic, literary, scientific or political nature, its character is, by definition, non-pornographic. Such is the law in the United States and Canada. According to the other viewpoint, the publication’s artistic nature does not serve to negate its pornographic character. Rather, it alters the fundamental balance between freedom of expression and the restrictions that can be placed upon it, and is likely to offer a pornographic publication “protection” against criminal conviction. Such is the law in England. See C.R. Sunstein, The Partial Constitution 261 (1993). According to both the first and second approach, a publication of an artistic nature—literary, political or scientific—cannot be subject to the same restrictions as a pornographic publication. Opinions differ as to the measure of the literary, political or scientific value required. There are those who maintain—and so it was held in Roth [49]—that any such value is sufficient, and the work need not be of serious value. Others, for their part, maintain—and so it was held in Miller [50]—that serious literary, political or scientific value is required. See F.F. Schauer, The Law of Obscenity 136 (1976). Thus, constitutional weight is allotted not only to freedom of expression, in general, but also to freedom of artistic expression. This freedom can be understood as being part of freedom of expression, “out of which several things grow, including the freedom of artistic expression in the literary field and in the visual area in all its forms.”  Universal City supra [10], at 27. “Freedom of expression is the author’s freedom to break through his innermost feelings, to spread his wings and have his idea take flight.” Laor, supra [14], at 433. It may be understood as a constitutional right that “stands on its own two feet," so to speak. It is based on the notion that man is an autonomous creature, entitled to self-actualization, as both a creator and as one who benefits from the creation. Indeed, freedom of artistic expression is the artist’s freedom to create. It is the freedom to choose a subject and the manner in which it is presented. It is also the freedom of others to listen and absorb. Of course, freedom of artistic expression is also not absolute. Like other “freedoms," its nature is relative. Thus, it may be impaired for a worthy purpose, provided that the infringement does not exceed the required measure.

The "Work as a Whole" Test

13. As such, if the publication has (serious) artistic value, it is not caught by the prohibition on publishing pornographic material. The question, therefore, is how to determine whether a particular piece is of an obscene or an artistic character. For these purposes, the practice in nineteenth-century England was to examine individual sections of the piece alleged to be pornographic. According to this approach, it was deemed sufficient to base the fate of an entire piece on the effect of its individual sections. See Regina v. Hicklin (1868) 3 Q.B. 360 [58]. As per this test, important works of literature or art were deemed pornographic if they featured sections of a prohibited pornographic character. This test is no longer valid, neither in England nor outside it. See Irish Family Planning Association v. Ryan [1979] I.R.J. [47]. In Roth [49], Justice Brennan wrote:

The Hicklin test, judging obscenity by the effect of isolated passages upon the most susceptible person, might well encompass material legitimately treating with sex and so it must be rejected as unconstitutionally restrictive of the freedoms of speech and press.

The modern test for assessing a work’s pornographic nature is holistic and involves the integration of sections alleged to be pornographic. This is commonly referred to as the “taken as a whole” test. This test was accepted in Roth [49], and subsequently in Miller [50]. This case marked the inception of “the work as a whole test” to determine whether a piece constitutes art. According to this test, material will be deemed pornographic only if the following three cumulative conditions are satisfied:

(a) whether the average person, applying contemporary community standards, would find that the work, taken as a whole, appeals to the prurient interest... (b) whether the work depicts or describes, in a patently offensive way, sexual conduct specifically defined by the applicable state law; and (c) whether the work, taken as a whole, lacks serious literary, artistic, political or scientific value.

Id., at 24.

For our purposes, the third component of the Miller [50] test is of the essence. This prong provides that a work’s artistic value is evaluated on the basis of the work as a whole. Thus, the artistic value of individual sections per se is not examined. This approach is also accepted in Canada. In Butler [62], Justice Sopinka wrote:

The "internal necessities" test, or what has been referred to as the "artistic defence," has been interpreted to assess whether the exploitation of sex has a justifiable role in advancing the plot or the theme, and in considering the work as a whole, does not merely represent "dirt for dirt’s sake" but has a legitimate role when measured by the internal necessities of the work itself.

Id., at 469. German jurisprudence adopted a similar approach in BVerfGE 67 (1984), 213 (known as “The Street Theater case”). There, the Constitutional Court wrote:

Artistic expressions can be interpreted and are in need of interpretation. An indispensable element of this interpretation is that the work of art be viewed in its entirety. One may not take individual parts of the work out of context and examine them separately to see if they merit criminal sanctions.

The Constitutional Jurisprudence of the Federal Republic of Germany 435 (D.P. Kommers trans., 1989)

This approach is also currently accepted in England: although the work as a whole may be of artistic value, this in itself is not sufficient to preclude application of the obscenity law. See section 1(1) of the Obscene Publications Act-1959. It is also necessary that the sections alleged to be pornographic form part of the plot and of the message. It therefore follows that when a section of a work is ostensibly alien to the work as a whole, it may be examined in isolation. Based on “the work as a whole test," it was decided that James Joyce’s Ulysses was not pornographic. The Court stressed that the book contains several passages, which, if examined in isolation, would be considered pornographic. When examined as a whole, however, the book has artistic value. See United States v. One Book Entitled Ulysses, 72 F.2d 705, 707 (2d Cir. 1934) [52]. Similarly, it was held that Lawrence’s Lady Chatterly’s Lover was not pornographic, notwithstanding certain passages which, if isolated and examined on their own merit, can be described as being of a pornographic character. See Grove Press, Inc. v. Christenberry, 276 F.2d 433 (2d Cir. 1959) [53]. Similarly, it was held that John Cleland’s Memoirs of a Woman of Pleasure, also known as Fanny Hill, has artistic value, despite the pornographic passages it contains. See Memoirs v. Massachusetts, 383 U.S. 413 (1966) [54].

14.  The work as a whole test is also the test applied in Israel. It is compatible with the path taken by our case law: to examine the expression according to its context and circumstances. To this effect, Justice Cheshin has written:

The same word, or several words, can be unworthy of protection in one context—if, for instance, they stand on their own—but may warrant heightened protection in a different context, such as in a literary test.

HCJ 606/93 supra, at 29 [11].

Consequently, it was held that “we are bound by an enlightened viewpoint—according to what is commonly accepted nowadays—to accept even a substantial measure of provocative depictions of sex if they appear as an integral part of a work of literary or scientific value, which compensate for the works pornographic aspect.” Crim. App. 495/69 Omer v. The State of Israel 412 [23] (Landau, J.); see also DC (Haifa) 404/82 Yishayahu v. The State of Israel 526 [46]. Thus, sections, which in and of themselves and taken in isolation, are liable to be perceived as pornographic, lose this character if they are part and parcel of an artistic work or a work that boasts other societal value.

The Board’s Decision and the Scope of Judicial Review

15.  It is incumbent upon the Board to examine whether the film is of (serious) artistic nature. If the film does indeed have artistic value, its screening must not be prevented by reason of its pornographic character. Hence, the Board must probe the work’s artistic value. It must also ascertain whether certain sections, which, in isolation, could be deemed to be pornographic, form part of the work’s evolution, in terms of its plot and its message or, on the other hand, are alien to the film. To this end, the Board is entitled to seek out expert opinions. On the basis of the evidence before it, the Board will have to decide, employing “the work as a whole test," whether the film, as a whole, has artistic value, and whether the sections asserted to be of a pornographic character are part of the plot’s evolution and of the message. For this purpose, it is not necessary that the Board become an art critic. It should not grade work, or determine whether its artistic value is great or minimal. Nor should it impose its own members’ artistic preferences the members of our society. I highlighted this point in one of the cases cited:

The question is not whether the script is of remarkable artistic value or not. The Board is not an art critic, nor is it the body responsible for evaluating scripts’ artistic value

Laor [14], at 431.

Rather, the Board must determine whether the film, as a whole, has any (serious) artistic value. For this purpose, the Board must distance itself from all “cultural paternalism” (as per President Shamgar in Universal City [10]). It must understand that, at times, artistic expression seeks to break through the existing boundaries and establish new artistic horizons. It must take into consideration that artistic expression grants its creative author freedom, which must not be restricted in the name of contemporary conventions. Compare HCJ 175/71 The Abu-Gosh/Kiryat Ye’arim Music Festival v. The Minister of Education and Culture 828 [24]. In the area of artistic creativity, we must let a thousand flowers bloom in the artistic garden. Indeed, we must recognize the existence of artistic pluralism, and acknowledge the lack of clear-cut, objective criteria for this purpose. Thus, what is today perceived as a work devoid of artistic value may, in coming years, be considered a masterpiece. In light of the above, the Board must take a neutral stance with respect to competing artistic perceptions. Therefore, in order to establish a work’s artistic character, thereby negating its pornographic aspect, it is sufficient that the Board’s assessment affirm the work's (serious) artistic nature, even if this assessment is controversial, and even if it does not reflect the assessment voiced by the majority of the public or by the majority of art experts.

If material has serious literary value for a significant portion of the population, then the fact that this portion is neither average nor it be majority is irrelevant... If a work is a serious literary endeavor, with the purpose of stimulating the mind, and if it has this effect on a significant number of people, then literary value exists and there can be no finding of obscenity.

The Law of Obscenity, at 144.

We must bear in mind the following: in matters artistic and aesthetic, differences of opinion abound. We must not demand universality. It is sufficient that there is an opinion, even if it is controversial, with respect to the (serious) artistic value of a work. For our purposes, the words of President Agranat are rather fitting:

A work of art is not required to be universally esthetically pleasing, and its artistic value does not depend on the majority’s ability to appreciate it; the true test for these purposes is anchored in the degree of satisfaction and type of pleasure that the work confers on those able to best appreciate it

CA 448/60 Lev v. The Central "Mashbir" 2700 [25]. Indeed, if it is possible for us to err, we should err on the side of promoting freedom of expression and freedom of artistic creation. As Justice Landau, Omer at 411 [23], rightly stated:

The line between that which is permitted and what is prohibited should be set by the Court in every case according to its discretion, in accordance with enlightened views, prevalent in our modern society, bearing in mind that each restriction of freedom of expression smacks of censorship; in borderline cases, therefore, the tendency must be to permit rather than prohibit.

Similarly, the ruling handed down by Justice Sopinka, Butler [62] at 471, dealing with criminal liability for obscene publications, provided:

Artistic expression rests at the heart of freedom of expression values and any doubt in this regard must be resolved in favour of freedom of expression.

This approach gives proper expression to the idea of “the mutual tolerance required in a pluralistic society." HCJ 549/75 Noah Films Ltd. v. The Film Review Board. [26] (Vitkon, J.). Indeed, the Board was not intended to fashion “criteria for morality,” and its job is not to formulate “educational criteria." FH 3/87 The Film and Play Review Board v. Laor supra [27], at 163 (Shamgar, J.). True, the Board is composed of people from the fields of education, literature, journalism and law. They, however, must not express their subjective views with respect to the artistic value of a work. Instead, they must consider and decide, according to the material before them, whether it is possible to conclude that the film could be deemed to be of (serious) artistic character— even if this would not correspond to their own assessment— and that parts of it, even if they are pornographic taken independently, constitute an integral part of the piece.

16.  The Board’s decision is subject to judicial review by the High Court of Justice. Inter alia, the Court examines whether the purpose underlying the restriction on expression is proper, and whether the means adopted by the Board to restrict this expression do not exceed the required measure. When the argument is that the film has artistic value and is therefore not pornographic, the Court must examine whether the Board’s decision in this regard is reasonable. It is not enough for the Board to opine that certain parts of the film—if isolated from the whole of the work and observed independently—are pornographic. Instead, it is incumbent on the Board to examine the artistic nature of the work as a whole, in order to determine whether it is to be considered art or obscenity. Thus, it is also insufficient for the Board members to opine that the film, as a whole, is of no artistic value. The Court must ask itself if, employing the appropriate standard, a reasonable board would be justified in deciding that the film, in its entirety, is of no artistic value. Indeed, the test for the artistic value of a work must be based on the data before the Board and on the objective criteria according to which a work’s artistic nature is determined. Laor [14], at 438. The question is not, whether, according to a Board member’s subjective artistic perception, a work has no artistic value. Rather, the question is whether, according to the evidence presented to the Board members—and against the backdrop of the objective criteria used for testing the work’s artistic nature—the work has artistic value. If the Board has not taken this objective approach, this Court will not hesitate to strike down its decision. Indeed, the work’s pornographic character and the lack of all artistic, scientific, literary or political value constitute “constitutional data." This data has a mixed character of fact and law. The ultimate responsibility for determining it rests with the Court, as I noted in one of the cases:

[T]he question before us is a basic constitutional question. It touches on the very substance of freedom of expression and the matter of delineating its boundaries. The responsibility for these matters rests with the Court.

Universal City [10], at 40. In a similar vein, Justice Harlan noted in Roth supra [49], at 497-98:

[I]f ‘obscenity’ is to be suppressed, the question of whether a particular work is of that character does not really involve a question of fact but rather a constitutional judgment of the most sensitive and delicate sort.

Indeed, the Court will not ask itself if, in its own opinion, the work possesses artistic value. The Court—like the Board itself—is not an art critic. Instead, the Court will ask itself if whether, on the basis of the facts presented to it, a serious assessment affirming the work’s artistic value exists, even if this assessment is controversial. More specifically, the Supreme Court does not conduct its own independent examination. This examination is conducted by the Board. The Supreme Court asks itself if, according to the material presented to the Board, this body, acting as a reasonable board, was entitled to conclude that the material is pornographic and of no redeeming artistic value. Schauer referred to this in his book, The Law of Obscenity, supra at 152, stating:

What the scope of review involves is a determination of whether, as a matter of constitutional law, the materials are of such character as to be clearly outside the scope of First Amendment protection.

This test does not obviate the Board’s function. It is the Board that establishes the facts and performs the assessment. This assessment, however, has a constitutional dimension. It infringes on freedom of expression. The Court therefore has the constitutional obligation to examine whether the Board’s determination is anchored in the facts that were presented to it and whether it has reasonably exercised its discretion.

After all, the following must be borne in mind: the Board’s refusal to grant a permit to a film prevents that film from being screened, thereby constituting a prior restraint. The prior restraint is imposed by a body that is not a court and does not possess the tools that a judge, using judicial criteria, has for testing whether a publication is obscene. It imposes the burden on those wishing to obtain a permit. In a constitutional regime that protects freedom of expression, it is necessary to exercise stringency with a procedure involving prior restraint, which “freezes” freedom of expression and is carried out by a body other than a court. See HCJ 399/85 supra [8], at 297; see also Freedman v. Maryland, 380 U.S. 51 (1965) [55]. Indeed, a number of constitutional democracies do not allow the imposition of any prior restraints, such as the censorship of films, plays or books, and satisfy themselves with subsequent criminal proceeding, in which the burden of proof rests with the prosecution and where the defendant’s rights are guaranteed. In Israel, the censorship of films is recognized. It forms part of the law, the validity of which is preserved as existing legislation, prior to the enactment of the Basic Laws, by virtue of Section 10 of the Basic Law: Human Dignity and Liberty. In exercising this censorship, it is necessary to ensure the effectiveness of judicial supervision. As Justice Dorner correctly pointed out:

In cases in which the law authorizes an administrative authority to restrict freedom of expression, the law—as it is interpreted by the Court—determines the tests according to which the authority will decide whether or not to deny freedom of expression. Thus, the Court examines whether the authority’s decision meets the conditions set out by the tests to which it is subject.

Advancement [11], at 10.

From the General to the Particular: Does the Film “L'Empire Des Sens” Have Artistic Value?

17. Reviews of the film "L'Empire Des Sens" are divided. On one hand, there are several opinions holding that the film is devoid of any artistic value and is nothing but pornography for pornography’s sake. These statements stress that the film is merely an endless series of sex acts in different variations. According to this view, the film offers nothing but “hard-core pornography." Most of the Board members took this approach. They stated that the film has no artistic value, and that all it contains is a series of sex acts. It contains sexual perversions and close-ups of genitalia. It features severe violence, and is merely an obscenity. The members stressed that if the Board has any purpose at all, it is to censor films of this sort.

18. On the other hand, there are many opinions, which hold that the film has great artistic value. These opinions, which were presented to the Board and to the Court, emphasize that the film does not encourage sexual arousal. On the contrary, it conveys an “anti-pornography” message; it stresses the folly of lust, and how it flickers, ending in death. It is emphasized that "L'Empire Des Sens" is a profoundly artistic film. True, the film deals with human sexuality, but it  is not obscene nor pornographic. It expands and increases our aesthetic and spiritual wealth. Those who are of this opinion state that the film is exciting in its intensity and cinematic language. In addition, the Board and the Court were informed of the important awards won by the film at international film festivals, such as Cannes, Lugarno, London, New York and Chicago, the rules of which forbid the screening of pornographic films. It also won the award for the Best Film of 1976 in England. The Board and the Court were shown reviews published in the most important American and British weeklies and newspapers, including Newsweek, Guardian, Sunday Times, Los Angeles Times, Times. All of these articles emphasized that “L'Empire Des Sens” is an extraordinary, beautiful, real and powerful film. They also stated that the film is not pornographic, that it is the pioneer of art films dealing with sexual obsession, and that it is a high-level artistic work. It was screened in Israel on February 28, 1995 on cable TV’s European culture and arts channel, “Arte," which is broadcast all over Europe. It has been approved for distribution in various European countries. Furthermore, previous judicial decisions have cited the film’s respectable artistic value. Thus, German courts, both at the first instance and at the Supreme Court, dealing with the criminal aspect of exhibiting the film, held the film not to be pornographic, as it was not intended to sexually arouse the viewer, but rather to warn him of the danger inherent to an obsession focusing on sexual relations between two people. See, Archiv fuer Urheber-, Film-, Funk-, und Theaterrechte, 17 Mar. 1977 at 204. Some of the Board members also expressed the view that the film is a cinema classic.

19. It seems to me that, in light of the above, the Board should have determined that the film has serious artistic value, which precludes its classification as a pornographic film. The Board was presented with a factual basis according to which there was an assessment affirming the film’s serious artistic nature. Based on these facts, the Board should have concluded that the film is art. The fact that there are differences of opinion in this regard should not negate this assessment. Several Board members stressed that they are not film critics, and rightly so. The obvious conclusion to be drawn from this is that where there is a credible and serious basis for upholding the film’s artistic nature, this is sufficient to support an assessment of artistic value, even if there are dissenting opinions in this regard, and even if the dissenting opinion is voiced by the Board members themselves. They must not express their subjective view with respect to a work’s artistic nature, but rather an objective view with regard to the question of whether there exists a serious opinion—even if it is not their own opinion—concerning the artistic nature of the work.

20.  As mentioned above, the Board decided to condition a permit for the film on the deletion of several sections. In the vote taken, the Board members’ opinions were divided. Most maintained that the film as a whole is of a pornographic nature and should not be permitted. The minority maintained that the film is of an artistic nature and consequently should be permitted, subject to deletion of the parts in which children appear). Ultimately—and after the Attorney General’s representative pointed out to the Board that he could not defend a full ban on the screening of the film—the members reached a compromise whereby the film would be permitted if a number of sections were deleted from it. Therefore, very little attention was paid to the question of the fate of sections which, in isolation, could be characterized as pornographic, but which fit into the artistic work, and appear to be required for the plot’s development and for the integrity of the message conveyed therein. Thus, it was found that the Board did not discuss the pivotal question of this petition. During oral arguments, we brought up this point. In his answer, Mr. Nitzan pointed out that even if the film has artistic value, such value is not sufficient to prevent the deletion of certain sections, provided that these sections have no “redeeming societal, artistic value." This approach, as we have seen, is fundamentally erroneous. As noted, the test that the Board must employ is the “work taken as a whole” test. One must not scrutinize a number of isolated sections with a “magnifying glass," and ask whether these sections, per se, are pornographic. Instead, one must look at the entire work “from a distance” and ask whether this work, which integrates these and other sections, is a film with artistic value. The Board did not perform this examination.

 

21.  I have concluded that there is no choice but to strike down the Board’s decision. Indeed, if the film before us had constituted obscene material, there would have been no room to interfere with the Board’s decision. The trouble is, that, according to the facts presented to the Board, the film as a whole is not pornographic, despite sections of it, which, if isolated—and not taken as part of the work as a whole—could be perceived as being so. According to the proper criteria, the Board should have determined that, in view of the differences of opinion regarding its artistic value, the work should be classified as having artistic value. It should have determined that, on the basis of the work taken as a whole test, it is unwarranted to delete sections which, if isolated, could be deleted as being pornographic. The Board’s decision deviates from the bounds of reasonableness and must therefore be struck down. In view of this conclusion, we need not consider the other arguments advanced, as the Board based its decision on the film’s pornographic character. In view of the collapse of the reasoning underlying its decision, there is no choice but to strike it down. There is therefore no room for examining the question of whether, notwithstanding the film’s artistic character, it would have been appropriate to deny a permit for its screening, in view of the harm it causes to public feelings. As stated above, the main rationale for the Board’s decision is the film’s pornographic character. Since this rationale has collapsed, the basis for the Board’s decision has also disintegrated.

 

As a result, the order nisi is hereby made absolute. This is to say that the Board must allow the film to be screened, without deleting any sections from it (save for the two sections that the petitioners agreed to cut). The film shall be restricted to adults only.

Justice E. Mazza

I agree.

Justice M. Cheshin

I have read the opinion of my colleague, President Barak and, truly, it is a song of praise to the freedom of expression. I placed my hand in his and allowed him to draw me in his wake, as he made his way among the thickets. Happy and supportive, I followed him some distance. Nearing the path’s end, however, I felt the road growing difficult for me. At the risk of stumbling, I decided to find my own path. Thus, I started, and in the end found myself alone, my colleagues not at my side.

Indeed, I agree with the main points made by my colleague, almost all of them. That “almost” signifies the small difference between us, and—perhaps—this difference might not be so small.

The Framework of the Discussion and the Clashing Interests

2.    Prior to commencing a substantive examination of the issues, it is appropriate to dwell upon the discussion’s framework and the expanse in which we are to move. In the subject upon which we deliberate, two main interests compete with each other, each pulling in its own direction. The first interest is that of the individual’s freedom of expression. The other interest, likely to change from matter to matter, is variously formulated as “the public order," “the public good," “public feelings," and other such names and terms, which generally refer to the good of the community and the public interest. Beginning with the individual’s freedom of expression, let us examine both of these two types of interests.

3.    My colleague dwells at length on the various areas of freedom of expression, and I am prepared to agree with him—without, however, ruling on the matter—that this principle extends to all means of communication between man and man, whether in categories that man has preeminence over beast, or whether in categories that "man hath no preeminence above a beast." Ecclesiastes 3:19 [65]. To this effect, see my comments regarding the Gal Law, in CA 6821/93, PLA 1908/94, PLA 3363/94 United Mizrahi Bank v. Migdal Cooperative Village [28], 568-71. At the same time, let us remember that the ideal of the freedom of speech does not lay with equal force upon all modes of expression and types of statements, as if it was a rigid, stiff monument.

I was required to address this issue in the Advancement [11] case. In that matter, which dealt with commercial advertising, I opined that freedom of expression in matters of commercial advertising is far weaker than freedom of expression in matters of supreme importance, such as the issue of criticism of the regime and reporting about events that have occurred:

In our attempts to examine the clashing interests lying at the heart of the conflict, we will take heed to distinguish between the great and the small, between primary interests and those below them; the protection accorded to freedom of speech and expression shall, to my mind, be in conformity with the interest being examined. Thus, for instance, the right to voice criticism directed at the regime or establishment—including the citizen’s right to information—shall be guarded strictly, with heightened care and dedication. Commercial publications, for their part, do not require us to adopt such an extreme position, and we are satisfied with humbler tests. The level of protection shall correspond to the interest at hand. We will not adopt an extreme position with respect to commercial advertisements, even though its older brother and sisters are entitled to enhanced protection. When we deal with criticism directed at the government, we find ourselves in the fiery heart and soul of the ideal of freedom of speech, which we spare no effort to protect. Commercial advertisement is situated at the peripheries, a humbler place.

Id. at 28. See also Id., at 11-13 (Dorner, J.)  See also HCJ 6218/93 Dr. Cohen Adv. v. The Israeli Bar Association [29], 550-51 (Shamgar, P.)

In other words, even though commercial advertising resides in the house of freedom of expression, its status is not like that of freedom of expression relating, for example, to criticism of the regime. In the house of freedom of expression there are various modes of expression and speech, which have a place in the sanctuary, and there are other modes of expression and speech that do not. When freedom of expression clashes with opposing interests, the various modes of expression and speech wage battle, each with its own intensity. Freedom of expression is not an idol, that we should prostrate ourselves before it wherever we encounter it. Upon concluding that the matter at hand involves one of the derivatives of freedom of expression—an expression that finds shelter under the wings of the broader principle—we test its mettle before sending it out to battle with conflicting interests. Our way is the way of atomization, or, if one prefers: the way of moleculization—we divide the field of freedom of expression into individual categories, according to the type of interest which we protect. There is an article in a newspaper and then there are belles-lettres, there is a description of events and then there is a speech, there is a commercial advertisement and then there is criticism of the regime, there is societal criticism and then there are parades. Each one of these, and others besides them, reflect a certain interest, and the strength of the right will be equal to the strength of the interest. The same applies to modes of expression and speech: there are newspapers and then there is film, there is theatre and then there is television, there is radio and then there is the stage.

At times, sectors partially overlap, and sometimes, different sectors will constitute the two faces of Janus. Thus it is, for example, with radio or television commercial advertisements, or a social critique in a theatrical show or film. It is not relevant to analyze each of these sectors at this juncture. Our purpose now is to say only that various forms of freedom of expression are not fashioned from the same clay, and that in the area of freedom of expression, different types of flowers bloom, and though all are members of a single family—the family of freedom of expression—not all members are identical. Thus, when examining a particular matter, it will be incumbent upon us to focus on the relevant sector and examine it closely, in order to clarify its intensity and magnitude.

4.    It is important that we say these things—that we say them and say them precisely—if only because we often find that people try to explain the nature of one type of freedom of expression using interests that support freedom of expression of another type, and thus we find ourselves mixing apples and oranges. Hence, for example, when considering freedom of the press or a documentary report on certain events, it is simple for the Court to establish the boundaries and strength of freedom of expression in a way which is commensurate with the issue being discussed before it—an issue forming one of the pillars of the democratic regime. In Film Studios in Israel [6], Justice Landau noted:

A regime which takes upon itself the authority to determine what is good for the citizen to know, will eventually also determine what is good for the citizen to think; and there is no greater contradiction for a genuine democracy, which is not "guided" from above.

Id., at 2416. In Advancement [11], I quoted the remarks made by Justice Landau, and my question was whether:

[t]hese things will apply—with all the intensity and feeling with which they were uttered—even to a commercial advertisement, such as advertisements for laundry detergent or hot-air balloons? Will the lofty and noble statements, which the Court was required to address, and rightly so, in Kol Ha’Am, Ha’aretz, Avneri, Shiran, and in HCJ 680/88 Schnitzer v. The Chief Military Censor, in Kahana—will these same lofty, noble statements bet set as a canopy over the head of commercial advertisements for the promotion of such and such a product or such and such a service? Does application of the principle of freedom of expression, in all its glory, to a commercial advertising, not constitute, if only to a small degree, a loss of perspective?

Words emanating from the pen of Justice Landau—lofty words in Orwellian language—will not hold in relation to freedom of speech in the matter at bar, and certainly will not hold in relation to other issues, such as commercial advertisements. This was the case when Justice Agranat said that freedom of expression is “democracy’s most cherished principle,” Ben-Moshe [1], at 435, and when Justice Shamgar granted freedom of expression a “supra-legal status." Israel Electric Company supra [3], at 295. I think I would not be wrong if I said that neither of the two directed his remarks and thoughts at a film such as "L'Empire Des Sens." Indeed, Ben Moshe [1] involved a defendant on trial for attempting to murder Member of Knesset Wilner because of the MK’s opinions and statements. In discussing this act, Justice Agranat said that “any act committed outside the law’s framework and intended to harm others’ freedom of expression—and, a fortiori, a violent act—is tantamount to harm to democracy’s most cherished principle. Id. at 435. Israel Electric Company [3], for its part, turned on the issue of defamation. There, the Court primarily occupied itself with “the character of the democratic regime." What business have we to speak in flowery language and make use of expressions and descriptions—themselves full of substance—that are fundamentally unrelated to the matter at hand?

In the Advancement case [11], at.17, I cited the well-known saying attributed to Voltaire: “I may disagree with what you have to say, but I shall defend, to the death, your right to say it." To this, I added that were we to ask Voltaire if he would be willing to defend the petitioner’s right to voice vulgarities to the death, "he would ask us to repeat the question: so far removed is the matter from his intent." Id., at 18. That which we said regarding the above commercial slogan is equally applicable to the case at bar. To apply lofty principles, dealing with freedom of expression, to a movie that some deem to be pornography—and that, in any event, is fraught, and indeed overflowing, with sexual acts—demeans the importance allotted freedom of expression, thereby bringing these great principles into derision. Indeed, my statements in Advancement [11], at 19 are applicable to the case at bar, subject to the necessary modifications:

Regarding the weight attaching to the saying summum jus summa injuria, I will say the following: enlisting freedom of speech in order to protect a commercial advertisement or a vulgarity is an unworthy use of conceptions of freedom and liberty, and is tantamount to equating the nation’s most revered with the lowest of the land.

In Chief Justice Berger’s words in Miller [50], at 30:

The dissenting Justices sound the alarm of repression. But, in our view, to equate the free and robust exchange of ideas and political debate with commercial exploitation of obscene material demeans the grand conception of the First Amendment and its high purposes in the historic struggle for freedom. It is a ‘misuse of the great guarantees of free speech and free press'"

See also S. Kentridge, Freedom of Speech: Is It The Primary Right?, 45 Int. & Comp. L.Q. 253 (1996). For a different view, see Y. Zilberschatz, On Commercial Freedom of Expression, 3 Mishpat U’Mimshal 509 (1995-96).

We shall, therefore, separate between distant relatives, so that we shall not err in our way. Thus, in reading what judges (and others) have said regarding freedom of speech, we shall consider the context in which the remarks were made, as well as the background to their utterance. In this manner, and in this manner alone, shall we know how to gauge their proper measure and tell their correct weight.

5.    In emerging into reality, freedom of expression meets opposing interests, which seek to make it vanish or, at least, to diminish its value and dimensions. These interests are collected and come from various areas and find shelter under the canopies of “public order," “public peace," “public feelings," and other similar expressions. These concepts are all-inclusive, and their scope of application will vary from time to time. See Laor [14], at 430. However, the expressions “public order” or “public feelings”—per se—are not sufficient to diminish the power of freedom of expression. We shall kindly request of the person who pleads on their behalf and relies on them to expound on his remarks, just as the person pleading on behalf of freedom of expression, must expound on what freedom of expression says on his behalf. For example, "harm to the existence of the state, to its democratic regime, to public peace, to morality, to religious feelings, to a person’s good name, to the guarantee of fair judicial proceedings,” Id., [14] is insufficient. It is incumbent upon us to delve further and further into the said interest, to turn it upside down and on its feet, on its head and its sides, examine it thoroughly inside and out and, at the end of the examination, send it forth to contend with the specific freedom of speech interest that awaits it.

6. Against the backdrop of the two opposing interests, let us make a few comments about the film before us and about the question being disputed by the litigants.

The Film "L'Empire Des Sens" and the Matter in Dispute

7. Sharp differences of opinion have surfaced with regard to the artistic value of the film before us. There are those who praise it to the heavens, while others denounce it vigorously. However, there are no differences of opinion—and there cannot be any differences of opinion—regarding the film’s contents and the events that it depicts. The story is about the tangled relationship between the film’s main character, a Japanese man, and a girl who works in his household. Almost the entire film deals with the sexual encounters between the man and the girl, between the man and his wife, and even between the man and other women. The frequency and intensity of sexual encounters between the man and the girl constantly increase—in a myriad of variations—and they are at the center of their being and at the core of the film itself. The man and the girl sink into a sexual obsession, and one sex act follows another, almost from the beginning of the film until the end. One can say—without exaggeration—that no sooner does one sexual escapade culminates that the next one begins. Indeed, other than short statements exchanged between the actors— a little here and a little there—we find ourselves knee-deep in sexual encounters between the man and the girl, and in a minority of cases, between the man and other women. Many scenes combine sex and violence, including intercourse clearly exhibited, physical abuse of the genitalia of an old man and a boy, the rape of a woman, the rape of a girl with a wooden instrument, the girl’s strangulation of the man, the strangulation of the man until he is dead, and the subsequent severing of his sexual organ. The actors’ genitalia are clearly exposed to the viewer, be it during the sex act or otherwise.

The Board held many stormy discussions regarding the film. A summary of these sessions may be found in President Barak’s opinion. At the end of these discussions, the Board took the following decision:

The Film Review Board’s September 11, 1994. Decision with Regard to the Screening of the Film L'Empire Des Sens.

After studying its previous decisions on the matter, after hearing a review of the legal situation, and, in particular, a review of the rulings set forth in the judgment with respect to the screening of The Last Temptation of Christ and the staging of the play Ephraim Returns to the Army, and after deliberations, in which members of the Board participated, the Board decided as follows:

The screening of the film L'Empire Des Sens shall be approved for screening to viewers who are at least 18 years of age, contingent upon the deletion of the following sections:

(a)      Sexual intercourse in which the viewer clearly sees the male sexual organ penetrating the female.

(b)      Physical abuse of the sexual organ of an old man by children (the section appears at the beginning of the film).

(c)      Clearly shown masturbation, performed by an old man in front of a naked woman.

(d)      Oral sex performed on the male lead by the female lead, until ejaculation.

(e)      Sexual abuse of a boy (a two second section at the end of the first reel in which a woman pinches a boy’s sexual organ).

(f)      A lesbian rape of a young girl by several women.

(g)      An orgy involving the main characters, during which we see close-ups of exposed genitalia.

(h)      Sexual intercourse in a sitting position, during which the male lead is strangled by the female lead.

(i)       A scene in which the female lead cuts off the sexual organ of the dead male lead and holds the severed piece.

According to the Board’s decision, in each of the above- mentioned scenes, only those isolated seconds, in which the camera focuses on the genitalia during intercourse or sexual abuse, need be deleted.

In our assessment, the deletions total only a few minutes. In the Board’s opinion, the screening of these sections entails certain or, at least, near certain probability of harm of a severe, serious, and grave nature to societal sensibilities and public morality.

This decision was approved by a majority of 8 members against 4, with the dissenters maintaining that the previous decision should be left in place, which disqualified the entire film for screening.

The decision’s significance is as follows: the Board is prepared to approve the public screening of the film, provided that the distributors delete from it isolated seconds in certain scenes “in which the camera focuses on genitalia—during sex acts or sexual abuse." The total length of the deletions is, in the Board’s opinion, “a few minutes.” The petitioner has agreed to cut segments B and E (“abuse of the sexual organ of an old man by children” and “sexual abuse of a boy.”) We are therefore talking about the other seven segments.

8. The battle before us is between freedom of expression and pornography, with the following question being asked: did the Board act within the confines of its authority, and did it carefully and properly exercise its discretion when it decided to disallow the screening of the film unless certain specific segments were cut from it? Was the Board entitled to disqualify the screening of those segments that it banned, when it maintained that they are capable of causing “severe, serious and grave harm to societal sensibilities and public morality?” These are the main questions in the matter at bar, but before we deal with them, let us speak a little about the subject of pornography, which lies at the heart of our deliberations.

A Preliminary Note on Pornography in Contemporary Times

9. During the course of a trial—and even now—I am permeated with a strange sense of hot and cold, of yes and no. As though I am supposed to rule on differences of opinion, which have surfaced between litigants who are neither of our time nor of our place. The Board gave an order prohibiting the screening of the film entitled L'Empire Des Sens unless the distributors delete certain specific sections. And why, because the Board finds that those same film segments “are capable of causing certain, or at least a probability of near certain, harm of a severe, serious and grave nature to societal sensibilities and public morality." For the sake of brevity and convenience, we shall henceforth refer to these sections as “pornographic.” In examining the Board’s decision in isolation, detached from all that surrounds it—everything is perfectly proper. A strange feeling, however, overcomes us when we turn our heads to the sides and look around us. Is the Board’s decision truly compatible with what we see and hear and know?

Indeed, the streets of our cities are filled with stores that rent out video films, and anyone with a credit card in his pocket—and who does not have a credit card?—can rent the video of his choice. And, as we all know, video films include the leading pornographic films. And if—heaven forbid—you are late and the store is closed, do not despair! Next to the same stores, there are automatic video machines—and your credit card will take you where you wish to go. Next to these stores, we all know about the adult bookshops, the sex paraphernalia shops, the “sex boutiques." At these stores, you can buy or rent pornographic video films; and the daily press continuously informs us of new film imports that feature new and diverse tricks and stunts. Pure, unadulterated pornography.

Among our people we dwell, we among our people and our people among us. Thus are we and thus are the Board members. Knowing everything that we know, an obvious question arises: Are we dealing with reality? If you will: knowing these things, do they influence our discretion or the discretion of the Board? A few years ago, a similar yet dissimilar case came before us, Crim. App. 3520/91 Turgeman v. The State of Israel [30]. In that case, a woman operated a “massage parlor” at which customers were provided with sex services for pay. The Court convicted the woman of two crimes: procurement for acts of prostitution, and maintenance of a house of prostitution. She was given a prison sentence of eighteen months, six of which she was to actually serve in prison. The woman appealed to the Supreme Court, and the appeal before us primarily revolved around the punishment’s severity. My colleagues, who presided over the case with me—Deputy President Elon and Justice D. Levin—believed that we must not interfere with the sentence imposed on the woman, whereas my own opinion was different. The judgment is long and complex, but the main point, for the purpose of our present deliberations, is that I discovered that “massage parlors” such as the one maintained by the woman in question, have mushroomed all over the country; that the press is crammed full of advertisements providing addresses and telephone numbers (and sometimes even relevant pictures); and that the police know about all these “parlors” and do not lift a finger to shut them down unless a neighbor files a complaint about the nuisance created by the parlor. In view of all these facts, I held that it was incumbent upon us to classify the appellant’s acts—at least for the purpose of sentencing—not as the crime of procurement or a similar crime, but rather as the offence of “nuisance”; and the proper punishment for it, so I concluded, ought to be the same as for the punishment meted out to the creator of a nuisance.

Will we learn from the Turgeman [30] case and draw an inference to the case at bar, regarding the prohibition or permission of the screening of pornographic films? Will we shut our eyes to what is happening around us? And perhaps the Board will become a kind of “last Victorian Island” in the sea that surrounds it? To be more precise: “The Pornography Index” (or, if you will: “The Tolerance Index”) has changed, is changing and will change from place to place and from time to time, and there is no doubt that it must influence the Board’s discretion with regard to the essence of one film or another. And yet, the question being asked revolves around the very existence and activity of the Board. Is it not a creature, a sort of anachronistic, clumsy dinosaur, belonging to a different place and era? What is the point of closing the front door to an uninvited guest if he can enter the house, undisturbed, through the back door, which isn’t even such a “back door” anymore?

All of these questions—these and their progeny—accompany us at all times, and we shall keep them in our hearts.

A Little About Pornography and Obscene Material

10.  The battle is between the pressing need to protect freedom of expression in the creation of a cinematic work and the Board’s authority to prohibit the dissemination of pornography and obscene material. Everyone agrees that the Board has acquired the authority to act to prevent the distribution of “pornography” and “obscene material." However, when the question arises as to the definition of pornography and obscene material, a problem surfaces and confusion reigns. Thus, my colleague, President Barak, adopts as a “working formula” the words of the United States Supreme Court in Roth [49]. According to Mr. Justice Brennan, the test for pornography is

Whether to the average person, applying contemporary community standards, the dominant theme of the material taken as a whole appeals to prurient interest.

Id., at 489. Near the same place, Justice Brennan speaks about treatment of the topic of sex “in a manner appealing to prurient interest.” And in the words of my colleague, in para. 12 of his judgment, “modern approach defines pornography as a publication in which—according to accepted contemporary community standards—the material’s dominant theme, in its entirety, arouses impure carnal desire."

A perusal of this definition proposed to us—even if only a cursory reading—will reveal that it holds but only to a small extent. First of all, it directs us to standards accepted by the public, at a time when these standards themselves are veiled in thick fog. On the contrary, we may stand and ask: how will the Court know which standards the community accepts? Does it have, at its free disposal, "consultants for acceptable standards?" In the United States, this matter is subject to the decision of a jury, the presumption being that the jury is aware of the accepted community standards. However, where will we, who have no jury, find those accepted standards? In truth, the definition seeks to create a “reasonable man” for the purposes of pornography and obscene material. The Court sits among its people, and just as it creates “a reasonable man” for other purposes—for example, in relation to issues of damages—so will it also create the accepted "community standards." This merely means that the Court is supposed to act in its own way within its precincts. Indeed, the Court is supposed to reflect “objective” truth—it does not invent “subjective” standards—but we all know how close these matters are. This is the situation in the area of criminal law, whereas in the matter at hand, as we shall see below, the standard is to be determined by the Board.

Thus, a film dealing with “impure carnal lust," a “sexually depraved” film, revolving around “passionate urges," “lustfulness," “licentiousness," “debauchery," is prohibited. And what are these? We must admit: it will not always be easy for us to identify what is within the bounds of obscenity and what is beyond them. Moreover, these expressions are highly reminiscent of the Middle Ages (as this concept is interpreted in the common vernacular), Puritanism and monasticism, introversion and seclusion from the vanities of this world. If this were not enough, we know that the very same act can be classified as pornography or obscenity if it is presented to the general public, but if it is done in private by two consenting adults—certainly if performed with affection—no one would dream of classifying it so. I wonder if an act performed by two consenting adults in private and with affection can be “impure carnal lust.” Indeed, paternalism imposes itself powerfully in the subject matter before us, and needless to say, the answer to the question of the proper measure of paternalism will not be easily found. Thus, we cannot deny, not to ourselves and not to our fellow-men: we are walking in the kingdom of paternalism—we must remember that the concept of paternalism does not always connote something negative and is not always a disparagement—the question is only how far reaching it will be.

Finally, it is not our intention to engage in a discussion of the concept of pornography per se. This is not the issue before us. The accepted definitions of pornography are numerous, and it seems that, in view of their generality and vagueness, it is a good idea, even here, to take the path of atomization, i.e. to detail the types of material we see as obscene material and pornography. Apparently, this is the path followed by the Canadian Supreme Court, by both the majority and minority opinion, in deciding the Butler [62] case. Without voicing agreement or disagreement regarding what was said there, we seek only to point to a proper method of analysis.

11. Why does the law seek—without much success—to prohibit the distribution of pornographic material? They tell us, for example, that a pornographic film will harm the “public order,” yet it is clear that this does not mean that it is feared that the screening of a pornographic film will lead to riots. What it primarily meant is harm to “public morality," which is one of the foundations of public order. Here again the question arises: what is the basis of this “public morality”? What is the purpose of a ban on the distribution of pornographic or quasi-pornographic material? After all, it is the purpose which will determine the limits of the prohibition.

In the beginning, there was Adam and Eve, and they were in the Garden of Eden. “And they were both naked, the man and his wife, and were not ashamed.” Genesis 2:25 [64]. Then, there was no pornography, if only for the reason that there was no one to whom to exhibit it to. In the Garden of Eden, God planted “every tree that is pleasant to the sight, and good for food ... and the tree of the knowledge of good and evil.” Genesis 2:9 [64]. And, Adam and Eve ate from the tree of knowledge, thereby transgressing God’s commandment—“And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together and made themselves girdles.” Genesis 3:7 [64]. Adam and Eve became ashamed of each other’s bodies, and even of God. So Adam said to God: “I heard thy voice in the garden, and I was afraid, because I was naked, and I hid myself.” Genesis 3:10 [64]. Thus it was in the beginning, and since then man has been embarrassed to expose his genitalia. This embarrassment is so deeply imprinted on our consciousness that it has always resembled an instinct or a quasi-instinct in man (as we know, the position is different in certain communities around the world). This is the case regarding the exposure of genitalia and sexual contact; an internal consideration within us demands of us and commands us to do these things in private and not in public. This is man's preeminence over beast, animal and bird. Subsequently came the community, which built walls of education and a judicial system around these quasi-instincts, converting them into “public morality.”

Following all these came the ban on discourse about these same things, which are in the private domain. Even though we know all the things we know, we shall not talk about them:

Said Rabbi Hanan b. Raba: All know for what purpose a bride enters the bridal canopy. Yet against whomsoever speaks obscenely thereof, even if a sentence of seventy years happiness has been sealed for him, it is reversed for evil.

Babylonian Talmud, Tractate Shabbat 33a [66]. We all know why a bride enters the wedding canopy; the bride knows and we all know. But we shall not speak about it. There are things that are better said in private. The act shall be performed but we shall seal our lips. When Rabbi Hanan bar Raba said what he said, there were no films, television or video, therefore, he ordained a ban on speech. However, the ban that was established was a “framework ban”—a ban that was filled with substance from time to time, according to the place and the hour. The ban on discourse, like the dissemination of pornography nowadays, is a framework prohibition. This constitutes one reason—in the instant case, the main reason—for a ban on the dissemination of pornography.

I made similar statements in Advancement [11], regarding the voicing of crude expressions in public:

[i]t is so with regard to human esthetics and so it is regarding man’s behavior outside the home. Be a man when you go out in public: among the creations, act in the manner in which people act in public. At home, man can go around naked or in his underwear—all or part—but he will not do so outside his house. This is not only because it constitutes a criminal offence, but because in public, we act a certain way. The fact that man finds himself in public obligates him, to a certain degree. This is the way of the world. While we will not require a person to speak with the same refinement as though he were visiting the President’s house, there is, however, a certain line, below which we will not sink.

Id., at 32-33. These things can particularly be applied to hard-core pornography, see, for instance, the Supreme Court of Canada’s statements in Butler [62], but are also relevant to more subdued forms of pornography. For instance, a scene featuring intimate touching lets us see what we see. A human being has certain needs, and fulfilling those needs is the way of nature. These natural acts, however, should be done in private. We will not allow them to be performed in the town square. This, in principle, is the matter before the Court. In the words of Justice Sopinka in Butler [62], at 469 (quoting other sources): we shall not condone “dirt for dirt’s sake."

To these reasons, which are inherent to human nature, we add general social reasons, such as the denigration or degradation of human dignity, women’s dignity being particularly relevant, and our fight against violence and the exploitation of minors. See Butler [62]; see also the following provisions of article 214A of the Penal Law, cited below.

The Board’s Authority and the Limits of its Discretion

12. In the present case we are concerned with the Cinematic Films Ordinance-1927 [hereinafter the Ordinance]. Section 3 of the Ordinance instructs us to establish a Film Review Board, and Section 4 prohibits the screening of a cinematic film unless it has first been approved for screening by the Board. The Board’s authority is established in Section 6(2) of the Ordinance, which instructs us, in the original English, as follows:

6. (2) Application to the Board for Authorization

The Board may in its discretion grant, either with or without conditions imposed, or withhold authority for, the exhibition of any film or any part therefore, or any advertisement of a film.

This statute’s provisions establish the framework of the Board’s authority. It is indisputable that, in the matter at bar, the Board has acted within the limits of its authority. Section 6(2) of the Ordinance provides that the Board is entitled to make the screening of a film conditional upon the deletion of sections from it (“The Board is entitled ... to authorize the screening of any film or any part thereof ... either with or without conditions imposed...”). And yet, what about the Board’s discretionary leeway in terms of the essence of a particular film? The Ordinance is a framework Ordinance: It provides for the establishment of a Board and empowers that Board to authorize or withhold permission for the screening of films, with or without conditions. The Ordinance does not instruct us how the Board shall guide itself in deciding one way or another, and what weight it shall attach to its considerations. That which was omitted by the legislature, however, has been filled by case law and common practice.

13.  First, we shall all agree that the Board’s discretion is not “absolute discretion." Even discretion described as “absolute” is not absolute in fact. HCJ 241/60 Kardosh v. The Registrar of Companies [31], at 1162; HCJ 742/84 Kahana v. The Speaker of the Knesset [32], at 91-92; HCJ 758/88, 431/89, 2901/90 Kendall v. The Minister of the Interior [33], at 527-28); this is all the more so, where the law contains no explicit indication regarding the framework of the authority’s discretion. Indeed, the lack of a statutory indication regarding the framework of the authority’s discretion never points to the grant of “absolute” discretion. In effect, bestowing absolute discretion to an authority is not compatible with either the rule of law or a democratic regime. Israel is a democracy, governed by the rule of law. This was held to be true with regard to the interpretation of the Ordinance, in other words, the Board is not “entirely free in its considerations," and limitations have been placed upon its discretion. HCJ 146/59 Cohen v. The Minister of the Interior [34] at 284. (Silberg, J.), and in Laor [14], at 429 (Barak, P.).

What, therefore, is the framework of the Board’s discretion? What considerations are the Board entitled to bring to bear and which considerations is it not allowed to take into account? Everyone would agree with respect to the following: the Board is entitled to take into account all those considerations intended to bring the statute’s purpose to fruition and which seek to maintain the arrangement established by the law. “The fundamental point is that the purpose, for the sake of which the authority was granted, and the objective that it seeks to fulfill, determine its limits.” Id. [14]. Accompanying this fundamental principle is an auxiliary rule, concerning the issue of whether or not certain considerations come within the law’s purpose. “Lacking a foothold in the wording of the law according to which it is possible to define the scope of the considerations belonging to the matter, the Court will not hurry to contradict the decision of the public body, where the question has diverse aspects, and it is likely to be at the center of a sincere controversy among people of ordinary intelligence.” HCJ 92/56 Weiss v. The Chairman and Members of the Legal Council [35], at 1595 (Landau, J.). See also HCJ 176/58 Parcel 11 Block 6605 Co. Ltd. v. The Minister of Development [36], at 1113 (Agranat, J.) This ruling, concerning “the lack of a foothold," was explicitly applied to the authority of Film Review Board; see HCJ 383/73 Avidan v. Gary, The Chairman of the Film and Play Review Board [37], at 769 (Berenson, J.).

14. And after all this—what is the scope of the Film Review Board’s authority? What are the considerations, which it is entitled—and obliged—to set before itself in deciding whatever it decides? Initially, the Board’s authority was interpreted with excessive breadth. Thus, to this effect, Justice Silberg stated in Cohen [34], at 284:

It seems to us, without getting into the minutest of detail, that the line of thinking directing the Committee in deciding whether to refuse or cancel a license must be as follows: a film whose screening is likely to offend morality or good taste, or likely to corrupt morals should be disallowed. This is because films today serve as an educational tool. We should therefore endeavor to prevent them from instilling spiritual and cultural values considered by the public to be undesirable.

Over time, the Court added and held that the Board’s authority is narrower than originally defined, and that it is not appropriate to use the paternalistic standards of "good taste" or "educational tools." In President Shamgar’s words in Universal City [10], at 28-29:

There is concern that the above measure, as defined by Justice Silberg, will be understood in too broad and sweeping a manner. In accordance with the standards that are acceptable to us, essentially in light of the special status enjoyed by freedom of expression for our purposes, we would not, today, find it acceptable to ban a script or film merely because it "infringes on good taste." The Board—and even the Court—are not the guardians of good taste, itself a subjective term. The Court is not responsible for educating theatergoers or movie viewers according to the judges’ personal artistic taste. Paternalism of this sort is foreign to our worldview. Rather, only a serious, severe and extreme infringement on a protected value can justify interference with freedom of expression.

The Court further determined that the code word is “public order,” i.e. the Board’s considerations in disqualifying a film—in whole or in part—are supposed to revolve around whether that film harms “public order,” in the broad sense of the term. This concept of “public order” is a slippery and elusive concept, and it is no wonder that courts have not defined it precisely and sharply. For our purposes, we can rely on President Barak’s words in Laor [14], at 430-31:

We have seen that the Board’s authority is to refuse or permit, depending on whether, in its opinion, the performance is likely to harm public order. "Public order," in this context, is not limited to a script the presentation of which constitutes a criminal offence. "Public order" is a broad concept, which is difficult to define, and whose definition varies depending on the context in which it is defined. In the context at bar, public order includes threatening the state’s existence, harming the democratic regime, public peace, morals, religious sensibilities, a person’s reputation, and fair judicial proceedings, as well as other matters that touch on the issue of public order.

See also President Shamgar’s opinion in Universal City [10], at 29-30.

“Public order” is a father, and a father generally has offspring. Even after we have familiarized ourselves with many of these offspring, we know that we have not met them all—after all, the very same “public order” also includes “other matters that touch on the issue of public order. Laor [14], at 431. Idem per idem. I have not said these things in order to criticize; on the contrary. Fundamentally, the concept of “public order” is an abstract framework concept, a concept with an “open texture,” an absorbent concept. Although it is not boundless, the outline it creates does not, by its very nature, lend itself to precise definition. "To each generation its seekers" Babylonian Talmud, Tractate Avoda Zara 5a [67]; to each generation its commentators. Furthermore, knowing that the Ordinance essentially does not establish a rigid framework for the Board’s considerations; and after we have learned that the concept of “public order” covers a range of flexible areas, we also know that what will apply to us—as we have already said—is the auxiliary rule established by Justice Landau: that, lacking a foothold in the law regarding a framework for its considerations, the Court will not hurry to contradict decisions taken by the Film Review Board where the issue involved is likely to be the subject of a sincere controversy among people of ordinary intelligence.

15. Still, we have not said enough. A long-established theory says that it is possible to learn about the discretionary expanse of an authority by dwelling upon the nature of that particular authority. Thus, for example, where the legislature entrusts a physician with discretion, one can conclude that the discretion is intended to be based on medical considerations. See, e.g., HCJ 193/58 Rosenberg Orthopedics Company v. The Chief Physician, Department of Rehabilitation [38], at 1659 (Landua, J.). When a government minister or the government itself is endowed with discretion, the presumption there is that this discretion is broad (though not limitless)—considering the status of the entity with whom the discretion rests. See, e.g., HCJ 162/72 Kinross v. The State of Israel [39], at 241-42.

And with respect to the Board? Is the Board’s composition indicative of its discretionary expanse? Does its composition tell us something about this Court’s ability to intervene in the Board’s discretion? The Ordinance itself does not teach us much about the Board’s composition. According to Section 3(1) of the Ordinance, the Board is to be composed of “a chairman and several members, including at least one woman,” and all of these “shall be appointed from time to time by the Minister of the Interior with the government’s approval.” See The Films Ordinance (Amended)-1948. Even if this provision provides a hint with regard to the Board’s place in the civil service system, it appears that there is nothing in the law, capable of telling us much about the composition of the Board and its status. And yet, the Courts have long respected the Board’s decisions—after they realized that it has a rich and diverse composition of prominent personalities. These are supposed to represent the public, and the Board’s decision resembles the decision of the public. As per Justice Silberg in HCJ 260/60 Forum Film Ltd. v. The Film and Play Review Board [40] at 613:

The Board is a representative public body, which reflects the various opinion prevailing among the public. This being the case, it was given broad powers by virtue of section 6(2) of The Films Ordinance-1927.

An even sharper tone was taken by Justice Berenson in Avidan [37], at 771:

The law is what it is, and the Board is a public body responsible for enforcing it. Its opinion is therefore determinative. I can barely fathom a situation in which the Court will see itself authorized and free to strike down the Board’s decision, following its careful and weighty deliberations, to permit or ban the screening of a non-documentary entertainment film. After all, the Board was chosen to represent the public’s view in this matter. So long as it exists, its opinion must be the determining one. Such is the case when the decision in the matter before us was accepted unanimously, with only two board members being prepared to recommend this film for screening, but only after significant alterations, leaving it unrecognizable. Had the Court intervened in such an extreme case, it would have been tantamount to substituting the Court’s critique for the Board’s—and this is not for us to do.

Thus, the Board has been chosen to represent the public, and it is its opinion which is determinative. Sitting on the Board are representatives of the public, they are the ones who represent the people—Vox Populi Vox Dei. “I can barely fathom a situation in which the Court will see itself authorized and free to strike down the Board’s decision, following its careful and weighty deliberations, to permit or ban the screening of a film." Forthright words. To this, Justice Vitkon added:

I see no reason for us, as a court, to engage in film critiques. Indeed, a decision regarding whether a particular film should properly be screened or not, can only be the fruit of the viewer’s taste and worldview. Thus, in vain we ask here what the "reasonable man" would conclude; the search for an objective standard here is futile. If we are at all convinced that films and plays should be subject to review prior to their screening, it is clear that only a body that represents the public, its diversity and views, can be entrusted with this task, not the Court. In this matter to, I agree with my colleague, Justice Berenson.

Similar words were spoken by Justice Landau in HCJ 807/78 Ein Gal v. The Film and Play Review Board [41] at 278:

The respondent Board is endowed with broad discretion to permit or disallow a film, by reason of it being a public body, expressing the public’s views.

 And thus, in HCJ 243/81 [21], at 426, Justice Landau said: “as a body representing the public, the Board is charged with reviewing films." My colleague, the President, also held in Laor [14], at 430, that the Board’s authority to prevent the screening of a film, said to offend public order, emanates from “the Board’s composition… that is not composed of public servants… but is instead, a ‘representative, public body’…”; and here, my brother cites the words of Justice Silberg in Forum Films [40]. We shall recall, in closing, Justice Vitkon’s statements in Noah [26], at 764, regarding the breadth of the Film Review Board’s discretion. There, Justice Vitkon criticizes the fact that the Board members were influenced by outside factors:

My words should not be misinterpreted. I am not saying that the Board members are precluded from taking public opinion into account. In fact, the opposite is true, they were appointed to represent the public, its various sectors and strata. Indeed, the public speaks through their mouths. They are, however, held to decide what is to be screened, and what is beyond the level of tolerance, in accordance with their own discretion.

16. Thus, the law is as follows: the Board’s composition is intended to represent—and indeed it does represent—the general public. Board members are not civil servants, but rather, prominent personalities who reflect the mood of the nation. This leads us to conclude that the Board’s decisions should be respected. Of course, we will not say that the Board’s decision is the be-all-and-end-all of every case, but only in rare instances will we interfere in its decision.

The Board before us is a “representative Board,” as were its predecessors. Sitting on it are four journalists, three authors and educators, two Middle East scholars, four legal experts, a sociologist, three teachers, a police official, and two civil servants. Would it be difficult for us to say that they represent the public at large? Twelve members attended each of the most recent Board discussions. Eight of them requested that certain segments—tiny segments—be cut from the film, whereas four requested that the entire film be disqualified. What good reason is there for us to interfere with the Board’s decision?

17. Generally speaking, at this time, we have not found a good and proper reason for interfering with the Board’s decision, as did President Barak, who instructed: Lay not thine hand upon the film, neither do thou any thing unto it. Cf. Genesis 22:12 [64]

Interim Summary

18. We have seen the framework of the Board’s authority and the limits on its discretion. We learned that the Board has acquired the authority to prohibit the screening of pornography and obscene material, and we know that these are difficult to define. The case law that we have reviewed relates that the Court only rarely intervenes in the Board’s decisions to disqualify the screening of a film, in whole or in part. In particular, this is so because we know that the Board is a body that represents the public. Against this backdrop, and following an examination of the film before us, our conclusion must be not to interfere with the Board’s decision. We are not under any duty to share the Board’s opinion. Indeed, if I were a Board member, it seems to me that I would approve the film for screening without any cuts. However, this is not the matter that we have to decide. The legislature granted the authority in question to the Board—to the Board and not to the Court. Suffice it to say that I have not been provided with a good and proper reason to interfere with the Board’s decision. In my opinion, the doctrine of separation of powers requires us to refrain from interfering with the Board’s decision. We should also remember that the separation of powers is one of the fundamental principles of the rule of law. This signifies that the Board’s decision should remain precisely as it stands.

19. This summary does not appear to reveal any differences of opinion—at any rate, no decisive differences of opinion—between President Barak and myself. But it is here that our paths diverge. And, as we bid each other farewell, it is important that we pinpoint precisely the point of our separation.

The Board requests that several segments be deleted from the film, maintaining that screening these particular segments, all of which are “pornographic," “sex segments," “is capable of causing severe, serious, and grave harm to societal sensibilities and public morality." President Barak, for his part, does not examine these specific segments on their merits—either in whole or in part. Moreover, he does not make any effort whatsoever to contradict the Board’s qualification of all these segments as pornographic. Thus, our assumption must be that those segments, which the Board sought to delete, individually and all of them together, are pornographic. In effect, this is how my colleague characterizes those segments intended for deletion “which, if taken in isolation, it would be possible to delete, by reason of their being pornographic in nature.” Supra, para. 21. Consequently, since they are pornographic in nature, it is proper that these segments be cut from the film, and the Board’s decision to cut them is, therefore, a decision taken lawfully and within the framework of its authority to delete. How, then, does my brother reach the conclusion that the Board must allow the film to be screened in its entirety, including these same “pornographic” segments? For this purpose, my colleague clings to a two-pronged  test, composed of “the work as a whole” and “the artistic value” of the work tests. In traversing this corridor, he would like to escort the film to freedom. Is this possible?

The Two-pronged  "Work as a Whole" and "Artistic Value" Test

20. The two-pronged  “work as a whole” and “artistic value” test is not new. It finds shelter in our law. The first part of the test is the formal examination of the work, which must be done from the perspective of the “work as a whole." As such, individual segments of the work—those parts that are allegedly "pornographic"—should not be taken in isolation. Were we to do so, the entire piece would be deemed pornographic, as these "unkosher" segments would contaminate the entire work, rendering the entire work “impure." Instead, we probe the piece “cumulatively," as it “came out of the factory," and integrate the allegedly pornographic segments into the rest of the work, itself untainted by pornography. An artistic work cannot be cut to pieces, and we cannot take it upon ourselves to independently probe individual sections. Here ends the formal aspect of the test, this is to say, the “work as a whole aspect.” it instructs us to take the work as a whole, as it came into the world, and only in this manner can it be judged.

21. The second part of the test instructs us to proceed as follows: in applying the “work as a whole" test, will it be possible to deem the given piece a work of art, due to artistic value of the work as a whole, beyond those segments tainted by pornography? Are those segments part and parcel of the piece in its entirety, such that they are “swallowed” by the whole? If so, the work will be found to have artistic value: the impurity is deemed to have been absorbed by the whole; the beautiful is deemed to have compensated for the ugly. If, on the other hand, we shall find that the work was only created in honor of those tainted segments, we shall conclude that the work has not successfully passed the “artistic value” test. In the words of Justice Landau in Omer [23], at 412:

Respecting literary material, it is sufficient, for our purposes, to assert that we have before us descriptions of sexual subjects, whose only purpose is to arouse the reader via repugnant filth for its own sake. Such portrayals, in and of themselves, are capable of corrupting morals, as per section 179. On the other hand, we must take an enlightened view which, requires us to reconcile ourselves with a certain measure of discomfort according to what is deemed acceptable nowadays, regarding explicit sexual descriptions, provided that these appear as an integral part of a work boasting literary or scientific value, thereby compensating for its pornographic aspect. In such a case, we shall assert, in the words of the United States Supreme Court, that a book having "redeeming social value," shall redeem the obscene from its obscenity.

And in the words of the United States Supreme Court in Miller [50], at 24, the issue is:

[w]hether the work, taken as a whole, lacks serious literary, artistic, political, or scientific value.

In adopting this test my colleague, President Barak, seeks to examine the film and, in finding that numerous film critics were convinced that the film has artistic value, my colleague concludes that the Board is precluded from censoring the film. My colleague does not judge these segments for himself; in his mind, the film critics’ opinions were decisive, leading him to conclude that the Board’s decision should be reversed. In his own words, supra at para. 18:

These opinions, which were presented to the Board and to the Court, emphasize that the film does not encourage sexual arousal. On the contrary, it conveys an “anti-pornography” message.

Later on in his opinion, my colleague cites a German court, dealing with a criminal case, stating that the film “not to be pornographic, as it was not intended to sexually arouse the viewer," and agrees with the court’s opinion, see supra para. 19:

It seems to me that, in light of the above, the Board should have determined that the film has serious artistic value, which precludes its classification as a pornographic film. The Board was presented with a factual basis according to which there was an assessment affirming the film’s serious artistic nature. Based on these facts, the Board should have concluded that the film is art.

And, subsequently, in paras. 20-21 of his judgement.

[t]he test that the Board must employ is the “work taken as a whole” test. One must not scrutinize a number of isolated sections with a “magnifying glass," and ask whether these sections, per se, are pornographic. Instead, one must look at the entire work “from a distance” and ask whether this work, which integrates these and other sections, is a film with artistic value. The Board did not perform this examination.

 

21.     I have concluded that there is no choice but to strike down the Board’s decision. Indeed, if the film before us had constituted obscene material, there would have been no room to interfere with the Board’s decision. The trouble is, that, according to the facts presented to the Board, the film as a whole is not pornographic, despite sections of it, which, if isolated—and not taken as part of the work as a whole—could be perceived as being so. According to the proper criteria, the Board should have determined that, in view of the differences of opinion regarding its artistic value, the work should be classified as having artistic value. It should have determined that, on the basis of the work taken as a whole test, it is unwarranted to delete sections which, if isolated, could be deleted as being pornographicSo held my colleague, despite the conflicting opinions presented to the board, which, for their part, saw the film as pornographic.

22.  To my chagrin, I find myself unable to concur with my brother’s opinion. For my part, I believe that the “work as a whole” test does not apply in the matter at bar—it certainly does not apply with the same force that my colleague ascribes to it. Indeed, the same may be said with regard to the test of the work’s “artistic value." These two tests—which is really one two-pronged test—were born in another other area of the law. Thus, even if it is possible to import them to the present case,  their strength is weakened beyond recognition when applied to the case at bar.

The Two-pronged  Test: Invented for Criminal Law

23. A study of the case law setting forth the two-pronged  test teaches us that this test—from beginning to end—encircles the concept of “obscenity”; that the concept of obscenity is that which brought about the birth of the case law, because the latter was designed—from beginning to end—to create a fence around the prohibition on “obscenity."

In Omer [23], for example, Omer was tried for possession of “obscene material” for the purposes of sale and dissemination, as defined by the criminal law. In Butler [62], the subject of the hearing was the indictment of a person for the sale and possession of obscene material, as defined by the Canadian Criminal Code. The case of “A Book Named John Cleland’s Memoirs of a Woman of Pleasures” [54] (also known as “Fanny Hill”), involved a petition filed by the Massachusetts Attorney-General, seeking to declare the book obscene. In Miller [50], the deliberations concerned the defendant’s indictment for dissemination of “obscene material." Roth [49] was also a criminal case: some of the defendants were indicted for the offence of sending “obscene” material by mail, contrary to the Federal Obscenity Statute, and the others were tried, under the California Penal Code, for the offence of possession and sale of obscene or indecent material. The Grove Press Inc. [53] case discussed the book Lady Chatterly’s Lover, the issue being whether the book may be deemed “obscene” and could therefore not lawfully be sent by the mail. This was also the issue in One Book Entitled Ulysses [52], where the Court examined a legal provision prohibiting the importation of “obscene” printed material.

24. In this manner, the two-pronged test revolves around the concept of “obscenity” and its boundaries are constituted by the criminal law and related legal provisions. In the words of Judge Bein in DC (Haifa) 404/82 [46], at 526:

It is unwarranted. despite the various expressions adopted by the legislature, to distinguish between the "indecent or obscene" test in Section 42 of the Customs Ordinance and the "indecent or obscene" test in Section 12 of the Post Office Ordinance (New Version) and "obscene material" in Section 214 of the Penal Code.

This result, holds Judge Bein—and we concur—is desirable and it involves “the adoption of one standard for all the provisions which are in pari material and which are intended to protect—although by different means—the same social interest.” Id. This interest is to prevent the dissemination of “obscene” material.

25. When the context of the two-pronged  test against “obscenity” is set out, its logic and reason are manifest. Take Reuben, who is charged with the crime of disseminating “obscene” material. Reuben admits to disseminating the material but, in his defense, asserts that the material he disseminated was not “obscene." When the prosecution points out the “obscene” segments in the material, Reuben replies in his defense that he did not disseminate those segments individually, but rather as an integral part of the “work as a whole.” As he disseminated a whole work—and not segments of a work—“the work as a whole” must be examined. Only if the “work as a whole” is “obscene," claims Reuben, is it possible to lawfully convict him. Reuben further and points to the work’s “artistic value,” the second prong of the two-pronged test.

Formulated as such, we can understand that the two-pronged test acts as “internal” protection for the crime of “obscenity." In other words, the two-pronged test is intended to determine the precise scope of the crime of “obscenity" Indeed, a work, which possesses, in its totality, “artistic value,” according to its very characterization, will therefore not be considered “obscene” material. Art precludes obscenity, and vice-versa. Art and obscenity shall not live under one roof. Essentially, the two-pronged test is meant to serve as a built-in protection within the definition of the crime of “obscenity."

26. As we have seen, the two-pronged test was born and lives in the arena of criminal law. What does my colleague, the President, suggest we do? He suggests that we go to the criminal law, take the test in our hands, and plant it permanently into the considerations which the Board takes into account. We respond with a difficult question: is it indeed possible to draw an analogy between the area of criminal law to the powers—and particularly to the considerations—of the Board? Is the analogy indeed proper and legitimate? The answer, in my opinion, is negative for many reasons. We shall now expound upon these reasons, one at a time.

The Board’s Authority is Not Restricted to the Crime of Obscenity

27. To begin with, the Board’s authority is not restricted, by law, to obscene material as it is defined under the criminal law. Indeed, “when the Board is convinced that a play features a clear violation of an express penal stipulation in the empowering law ... it must not be a party to a breach of statute and it is entitled to restrain the presentation of the play.” HCJ 351/72 Keinan v. The Film and Play Review Board [42], at 815 (Landua, J.) However, even if the play does not contain obscene material, and even if the play does not amount to a criminal offence, the Board is entitled to prohibit the screening of a film—in whole or in part—if, in its opinion, the film offends “public order," “public morality," “social morality," and the like. In the words of Justice Barak in Laor [14], at 430:

It seems to me that the statute must be interpreted in light of its rationale: the Board’s substantive authority is not limited to merely banning those films or plays whose screening would constitute a criminal offence. The statute’s language in no way suggests a limitation of this nature. Neither is such a limitation required by the background of this statute’s enactment. Indeed, the justificatory purposes underlying the statute are numerous, and include preventing harm to public order, whether the harm in question flows from the commission of a criminal offence or whether it results from an immoral act, or any other act that offends the public as a whole.

To this effect, see also Justice Barak’s judgment in Universal City [10], at 37 n. 4. Compare with section 6 of the Telecommunications Law-1982, which distinguishes between films whose screening the Board did not permit, and pornographic material referred to by the Penal Law.

If this is the law—and it is—why should we “import” the two-pronged test from the area of criminal law to the area under consideration here? The two-pronged test is not a “modular” test, applicable in all places and at all times; it has adapted itself to criminal law, and therein it resides. What use shall we make of the two-pronged test in the Board’s considerations? After all, even if the film does not amount to an “obscenity," the Board is entitled to prohibit its screening— if it harms the public order—as the scope of application of “public order” is broader than the scope of “obscenity."

Limited use of the two-pronged test may also be made with regard to the Board’s authority. However, the test’s content will differ from its content in the criminal law context. It will somewhat narrow the range of the Board’s considerations, but will not enable it—as it would in the context of the criminal law—to determine a verdict. In other words, whereas in criminal law, the two-pronged test has the strength of giants in terms of its ability to immediately negate a transgression, in the matter at bar, it must be defined modestly, as being, at most, an ordinary consideration, among others.

The Different Functions of the Court in Criminal Law and Film Censorship

28. Second, in being required to interpret a law, the Court stands directly in front of the law, and in the process of determining the proper and correct interpretation of the law, the Court uses the tools at its disposal. The legislature has said its piece, and now the Court must “knead” with the ingredients before it. It is such in the arena of criminal law, and also in the arena of civil law. It will also be so if the Court is required to determine whether someone has committed the offence of “publication and display of an obscene matter," or if he has committed the offence of “offensive publication on advertisements." Those offences are defined, respectively, in sections 214 and 214A of the Penal Law. Those offences are defined as follows:

214. Publication and Display of an Obscene Matter

a.Every person who commits one of the following acts is guilty of an offence and liable for imprisonment for a term not exceeding three years:

1.Publishing a pornographic publication or preparing it for the purposes of publication;

2.Exhibiting, organizing or producing the display of pornography:

A.in a public area or

B.in a non-public area—unless it serves as a dwelling place or serves an association, whose membership is restricted to individuals eighteen years and older.

b.Every person who uses the image or body of a minor in the publication or display of obscene matter is guilty of an offence and liable to imprisonment for a term not exceeding five years.

214A. Offensive Publication on Advertisements

a.Every person who publishes an offensive publication on a placard is guilty of an offence and is liable for imprisonment for a term not exceeding six months or a payment of a fee, three times the amount of the fee provided for in section 61(a)(1).

b.For the purposes of this section, an "offensive publication" shall be considered one of the following:

1.a picture of nudity or a picture featuring a man or woman’s private parts;

2.a picture featuring sexual relations or sexual violence, or that contains sexual degradation or humiliation, or that features a person as a sexual object, to be exploited

3.A picture featuring partial nudity, of a man or woman, which offends the public’s, or portions of the public's, moral sensibilities, or corrupts public morals, or harms minors or their education;

c.Advertisements shall be defined as—advertising signs placed on the side of roads, inside buses, public transportation, or on their outside of bus stations. This also applies to notice boards under the authority and supervision of a locality.

In considering the offence under Section 214 of the Penal Law, the Court meets “obscenity” face-to-face, and must decide whether the publication displayed is an “obscene” publication or not. The same is true for the offence defined in Section 214A, where the Court must decide whether a certain publication features “sexual degradation or humiliation” or if it displays a human being “as a sexual object to be exploited." This is not to say that the Court is precluded from seeking the assistance of expert testimony, for example, in relation to the matter of “the artistic value” of a certain work. At the end of the day, however, it is the court's duty to decide, and it will shoulder the responsibility. The Court is the body entrusted by the legislature to determine the scope of application of “obscenity," and in outlining its own powers it has established the two-pronged test. Compare Crim. App. 1127/93 The State of Israel v. Klein [43], at 499-501.

And so it is throughout the criminal law. So it is in civil law. It is not so, however, in the matter at bar, and this for two separate reasons, sharpening the difference between the various contexts. First, in the matter at bar, the face-to-face struggle between interests is not encountered. Second, the criterion for the test in the present case does not concern the concept of “obscenity” but rather a different, more general societal standard—pornography, which we dwelt upon in para. 27 supra. Moreover, the power to censor films is conferred, first and foremost, not on the Court but on the Board, composed of public servants, and supposed to apply general standards of “public order." In the case at bar, we are not at all referring to the “interpretation” of a statute, but rather to the application of a certain “public order," and the body responsible for that “public order” is the Board. Indeed, unlike the exercise of statutory interpretation, the present case involves the Board—the body entrusted to set the relevant standards, and the discretion with which it is endowed. In light of the above, the Court’s role is to review the Board’s discretion, and unlike the matter of “obscenity” and criminal law, the Court does not stand directly opposite the law. Fundamentally, the Court, in cases such as the one at bar, is not supposed to decide between the various interests pulling in opposing directions. The subject of the hearing before the Court is not the struggle of interests as such. The Court’s business is to review the Board’s decision, and in conducting this review it is held to observe the struggle of interests through the veil of the Board’s discretion.

We do not mean to say, of course, that the Board’s discretion is the be-all-and-end-all. Nevertheless, we cannot ignore the fact that the legislature has established a type of “division of labor” between the Board and the Court, and the Court, as a servant of the Rule of Law, is obliged to preserve this “division of labor." We must not treat the discretion that the legislature has imparted to the Board as though it did not exist. We must respect the legislature as well as the Board members, as we explain below.

29. In this context, the opinions expressed by cinematic art experts were poles apart. Thus, alongside experts who praised the film as a work of art, we found critics who saw it as nothing more than a run-of-the-mill porn flick. My colleague believes that the praise bearers have the upper hand, if for no other reason than that we are concerned with freedom of expression. In this context, my brother says, supra  para. 15:

It is sufficient that there is an opinion, even if it is controversial, with respect to the (serious) artistic value of a work … Indeed, if it is possible for us to err, we should err on the side of promoting freedom of expression and freedom of artistic creation.

I find it difficult to agree with the above. First, the references my colleague brings in support of his viewpoint are irrelevant to the matter at bar, since all of them concern criminal cases dealing with obscene publications, apart from one reference which revolves around copyrights and certainly does not bear directly upon our matter. Under criminal law, no one would dispute that differences of opinion regarding the artistic value of a work should be interpreted to the defendant’s benefit. Indeed, just as, in criminal law, significance attaches to the work’s artistic value—as an element that negates its being qualified as “obscene"—so too does value attach to differences of opinion among the experts. It is arguable that differences of opinion are sufficient to raise a doubt as to whether a certain publication is an “obscenity," and, as such, these differences of opinion are sufficient to bring about the acquittal of a defendant. In the instant case, however, the opposite is true. The underlying assumption is that the film, which is the subject of the hearing, contains pornographic segments, and hence the “burden” is on the applicant to prove that the film as a whole is of an artistic nature. Accordingly, since the onus is on the film applicant, one may contend that differences of opinion regarding the film’s artistic value must actually be interpreted to his detriment. We do not, however, believe that this opinion will take us to such far-reaching lengths.

Moreover, as we have seen, the Board has been given discretion in deciding whether to allow or disallow the screening of a particular film. At any rate, the Board is authorized to prefer Reuben's evaluation over Simon's. If even this discretion has not been granted, then what has it been entrusted to do? In other words, in a criminal proceeding, the Court is the body responsible for determining “the artistic value” of a work; and this determination may be based on the testimony of experts on the subject. As an aside, it should be noted that, even in this connection, the Courts have expressed grave doubts, see, e.g., Omer [23], at 413-14. However, in relation to a ban on the screening of a film, the Board is the relevant body, and is charged with ascertaining the film’s “redeeming qualities." True, the Court will not refrain from interfering with the Board’s decision in appropriate cases, but we shall not be able to pass over the Board’s discretion as though it did not exist. I fear that my colleague’s way leads to a wholesale invalidation of the Board.

An Additional Difference Between Criminal Proceedings and the Proceedings Before the Board

30. Third, criminal law sees in black and white: the accused is either acquitted or convicted. There is no partial-acquittal or partial-conviction with respect to the same charge. Even regarding the criminal charge of “obscenity," it is possible that the Court will either find that the defendant has published an “obscenity” and will convict him, or it is possible that the Court will find that the charge has not been proved and, accordingly, will acquit him. The proceeding follows an “either/or” path. The path pursued by the Board is not so. The Board, for its part, is both competent and entitled to decide “in installments," so to speak, and it is undeniable that the statute has expressly empowered it to “grant ... or withhold authority for, the exhibition or of any film or any part thereof." See the Ordinance, § 6(2). We are all aware that this power is characteristic of public law but foreign in body and spirit to criminal law.

Therefore, a permit or license may be granted to parts of a film. This is an express power with which the Board is endowed. By conferring the power to disqualify parts of a film, not only did the legislature place the Board in a different camp from that of the criminal law, but in so doing, the legislature showed us that it is aware of the possibility that parts will be clipped from a film; as if it sought to instruct us that alongside considerations for allowing or disallowing the screening of a certain film, and until the Board decides to ban the screening of a film, it may also consider the alternative possibility of deleting certain parts from the film. Nowadays, we call this “the rule of proportionality." We do not mean to say—nor have we said—that the very conferral of this power on the Board entitles it to make use of this power in any way it pleases. Nonetheless, we have learned that there is no similarity between a film placed on the table of the Film Review Board and the publication of “obscene” material, which is placed before the Court: judgment of the former may be a divided judgment, but not judgment of the latter. Furthermore, the Board’s authority to order the deletion of segments from a film is likely to show us that the “work as a whole” test does not have the same force in this context as it does in the area of criminal law. Indeed, the Board’s very authority to cut segments from a film illustrates that even if the “work as a whole” is not pornographic, the Board nevertheless has the power to delete certain segments that it deems unfit for screening, because they are harmful to “public morals"—whether by reason of their being pornographic or almost pornographic, or for any other reason.

Additional Reasons for Not Intervening in the Film Review Board’s Decision

31. Fourth, we cannot disregard the striking difference between a book and a film. In Avidan [37], at 770, Justice Berenson said that “reading is not similar to an potent visual presentation." Justice Landau also spoke of “the special power of persuasion inherent to visual material.” HCJ 807/78 [41], at 278. And in view of the fact that the impact of a film can be greater than that of a book, the Court must naturally respect the Board when it rules as it does, and all the more so when it reaches its decision after holding numerous in-depth discussions.

Furthermore, we are all sensitive to prohibitions on freedom of expression—or to restrictions thereupon—regarding the spoken or printed word. Our sensitivity to these modes is greater than our sensitivity with regard to restrictions imposed on obscene films. As stated by the United States Supreme Court in Kaplan v. California, 413 U.S. 115, 119 (1973)[56]:

A book seems to have a different and preferred place in our hierarchy of values, and so it should be.

It is possible that the traumatic events of the past—books being burnt at the stake—continue to influence us, even in our day. And perhaps there is a different reason for our attitude. It is also possible that our taste—the taste of our sons, grandsons, and great-grandsons—will change. However, at this time, the book and the spoken word have a loftier status than that of the film, and this cannot be ignored. Compare A. Rubinstein, The Constitutional Law of the State of Israel 772-74 (1991).

32. Fifth, in general, we can say that the audience that goes to see films is, on average, different from the audience that reads books, and as has been said many times, the audience that watches films—a sector which mainly consists of youth—is exposed to more harmful influences than the audience that reads books. See, e.g., H. Fenwick, Civil Liberties 180 (1994). This difference too, per se, is capable of enlarging the extent of the Board’s discretion, and, in any event, reducing the Court’s discretion when intervening in the Board’s discretion.

33. One final note: quantity is not converted into quality. But quantity has its own impact, and so it is in the matter at hand. In the case involving One Book Entitled Ulysses [52], the court noted

The erotic passages are submerged in the book as a whole and have little resultant effect.

72 F.2d at 707. Can we say this about the film before us? Certainly not. The segments that the Board would like to see deleted from the film under discussion are not submerged in the film as a whole: the entire film is cut from the same cloth but some segments are more prominent than others. It seems that this factor, too, has an impact on the two-prong test.

Is "Artistic Value" Applicable to this Matter?

34. I summarize before I begin: the two-prong test will not apply to the case at bar, certainly not with the same force that is ascribed to it in relation to the obscenity offences in criminal law. The transplantation of the two-prong test from the area of criminal law to the area of film censorship is out of place.

35. Finally, and perhaps most importantly, in the area of criminal law, it has been held—and rightly so—that a work’s “artistic value” is sufficient to extract it from the realm of “obscenity," that the two are mutually exclusive. The situation is different regarding the screening of a film for the public at large. Ultimately, the real question in the instant case does not revolve exclusively around the film’s artistic value—as such—but rather around the possible deleterious impact of the film on its viewers. And here, with respect to impact on the viewer, neither the Board members nor the Court itself—and they are the “reasonable men”—are less expert than the art experts. Indeed, the Board members—and, similarly, the Court—can and may be assisted by the opinions supplied by experts in the field, but these opinions shall not be determinative or bind either the Board or the Court. These things were clearly and explicitly stated by Justice Landau in Omer [23], at 413:

[I]n the face of arguments asking us to reconcile ourselves with the publication of material that is generally considered pornographic, by reason of the publication’s importance to advancing significant scientific goals, it will be appropriate for the Court to hear expert testimony regarding the publication’s scientific value. This, however, is not the case, when the argument advanced is that the work’s social value resides is its literary value. Literature is written for the public at large and the author’s work is subject to the public’s critique. Indeed, while literary review is a respected profession, requiring particular expertise, these reviews are also written for the public, seeking to convince via reasoning understood by any educated person, so that it may be understood with the help of general knowledge alone. Thus, even if experts and reviewers such as these are permitted to testify, in the end, the judge will have to decide for himself, among conflicting opinions, according to his own understanding and knowledge. His consideration of the matter shall outweigh all these expert opinions. This being the case, expert opinions of this nature may be presented to the Court, even in the parties’ arguments, and literary experts may be heard.

These words were uttered regarding the submission of expert opinions in a criminal hearing, involving the publication of a book. All the more so will this rule apply to expert opinions presented before the Board, concerning the screening of a film. As noted above, the authority in these matters rests first and foremost with the Board—not the Court. The Court’s role is therefore not that of a first instance decision maker, but rather of a body intended to supervise and review other decisions.

36. And so, the law in Israel stipulates, and explicitly so, that it is not a film’s “artistic value," which determines whether it harms—or does not harm—“public order," “social morality” and the like, but rather the nature of a film’s impact on its viewers. The test is one of result, not of art and intention. And in the words of my colleague, Justice Barak in Laor [14], at 430-31:

We have seen that it is within the Board’s authority to consent or refuse to hand out a permit, if, in its opinion, displaying the script is likely to offend public order. "Public order," in this context, is not limited to those scripts whose publication constitutes a criminal offence. Rather, "public order" is a broad concept, not easily defined, which changes in function of its surroundings. It can mean threats to the state’s existence, harm to the democratic regime, or harm to public peace, morality, religious sensibilities, a person’s reputation, or fair legal proceedings. All these are all encompassed by "public order." The relevant test for ascertaining harm to the "public order" is results oriented. Thus, the question is not whether or not the script boasts an adequate degree of artistic value. The Board is not an art critic, nor is it a body responsible for handing out artistic grades. "The sufficiently brilliant or open-minded clerk, capable of and willing to distinguish between good and bad ideas, between good and bad art, has yet to be born." The question is whether presenting the play, be its artistic value what it may, threatens to harm public order. Hence, the question is also not whether the play properly reflects the reality it seeks to describe or not. The question is whether presenting the play, be its truth what it may, is likely to harm public order.

The issue of “artistic value” is relevant in determining whether the film is “obscene”—for, after all, “artistic value” pushes obscenity aside—however, regarding the question of a film’s impact on “public morality," the issue of art, per se, is itself pushed into a corner.

If we adopt this test that has been accepted in the case law, the following conclusion in the matter at bar will automatically emerge: the experts’ opinions will have negligible value, meager strength, and the determination regarding the question of the film’s impact will depend—in principle—on the Board members’ wisdom: as people who emerge from among the people and who represent the people. As one of the members stated at the Board meeting held on August 8, 1994:

When viewers come to see the film, they do not bring with them experts who will tell them if the film is artistic or not. To a very great extent, we represent the general public, equipped with nothing other than what its eyes can see.

Indeed, the Court will review the Board’s discretion, and in performing this review, will be guided by the fundamental principles of Israeli law, including freedom of expression. At the same time, however, the Court will not be entitled to disregard the Board’s opinion.

37. A film’s artistic value is significant, yet no less importance is attached to conflicting values, namely, the values prohibiting violence, preserving human dignity, “public morality," and the like. Possibly, art experts consider these conflicting values to be inferior to that of “art in its purest form." Who, however, appointed the art critics as supreme judges in the task of striking a balance between the values?

In my view, any evaluation—be it in law, morality, religion, art, politics or daily life—reflects a decision between various interests and desires, each pulling in their own directions. The decision may be a sharp, one-sided decision or it may reflect a compromise, but in each case the decision will be made by the “authorized individual." For instance, in institutionalized religion, the decisions will be made by the religious clerics; and in art reviews, the art critics, literary critics, theatre critics, film critics, and the like will be those tipping the scales. It is possible that differences of opinion will emerge among authorities; it is possible that it will lead to the creation of schools of thought, a majority opinion and a minority opinion and other variations. Thus, when the “art critic” reviews the value of a certain film, his decision will, in the end, amount to a choice between diverse considerations. However, one way or another, the decision of the “cinema art expert” will be a decision of a film aesthete, a decision made by a person of the arts.

In applying all this to the matter at bar, the following may be said: It seems that no one would disagree that the film "L'Empire Des Sens" is one continuous series of sex acts and sex scenes between men and women. It also seems that no one would dispute that the deletion of certain excerpts from the film, and the screening of these excerpts individually, would reveal scenes infected with pornography to their very core. Even cinema art experts would admit this to be the case. Yet, some of these same experts (some—but not all) would also tell us that, in viewing the entire film, we would know that we have seen a piece of art, and thus it is incumbent upon us to judge the film as a whole. I am prepared to respect these art critics’ opinion. I shall respect their judgment, and at a cinema art seminar, I shall open my heart to their words. But these art experts’ opinion cannot be what determines either the Board members’ opinion or our opinion as judges.

There are two reasons for this: First, the way in which the Board members—and the Court—think and judge is different from the way of the art experts. The latter are concerned with art in its simplicity, art in its “purest form," and general aesthetic values can sway their opinion, conquering all scenes infested with pornography. The Board members—and the Court—have a different viewpoint. This is what the law commands of them, and in making their determination, they must attach different weight to the factors. Their concern is not art in its purest form, but rather the film’s impact on those who view it. Indeed, the Board members can and may attach weight to the art experts’ opinion; the Board’s decision too is a compromise of sorts, and we are all in the same boat. However, in my opinion, the Board members are prohibited from attaching decisive weight to the art experts’ opinion; they must not feel compelled to walk in the art experts’ footsteps, if only because the role assigned to them by the legislature is different from the role of the art experts. If the Board members embrace the experts’ opinion as is, I believe they err in interpreting their role, for the Board’s “balancing norm” and the art critics’ “balancing norm” are two different norms.

My colleague, the President, does not discuss the content of those short excerpts which the Board wishes to cut from the film. He settles for the film experts’ opinion, holding that the judgment should be rendered according to their opinion. This absolute delegation of discretion to film experts in my view is inappropriate. Regardless of our opinion of the Board, we must bow our heads before the law, and the law provides that discretion has been granted to the Board, to it and not to the film experts.

Secondly, even if we had said that the art experts’ considerations and the Board’s considerations were the same—or even similar—it would still be forbidden for the Board members to delegate their authority and scrape and bow before the art experts’ decision. According to the Ordinance, the authority to censor films was granted to the Board—to it and not to any other body. The Board is obligated to exercise “independent” discretion, and it must not delegate this discretion and its authority to others. See, e.g., II B. Bracha, Administrative Law 43 (1996).

38. The ensuing conclusion is that the Board is prohibited from adopting the art experts’ opinion merely because these opined the way they did. The same has also been said concerning the interpretation of “obscenity” in criminal law, see supra, para. 35. This principle is also, a fortiori, applicable to the issue at bar—where the legislature placed discretion in the hands of the Film Review Board.

39.  Let us illustrate this point so we may learn from it: there is a play which is praised to the heavens by all the experts. They say it is a classic, a glorious work, pure art, and truth for generations to come. And it is indeed such a play. But there is a problem: in the middle of the play, and as an integral part thereof (“the play as a whole”), the male lead has intercourse with the female lead—on the stage and in full view of the audience. They act precisely as did Adam and Eve before eating of the Tree of Knowledge: they are not ashamed. The play lasts approximately two and a half hours, whereas the sex act lasts only five minutes. It is truly submerged in the play as a whole. Everyone agrees that the sex act is a natural follow-up to what transpires prior to it, and that what comes after it is a natural follow-up to the sex act. The copulation is, without a doubt, an integral part of the play. It is wonderfully interwoven into the play, truly the work of a skilled artist. Everyone (or almost everyone) is happy and generous about it except the Play Review Board (which today is nothing but a legend). It rules that the sex excerpts must be removed from the play, or, at least, the message of the sex act must be conveyed to the audience in a different manner.

Would anyone among us, legal practitioners, open their mouth or raise a finger to object?

Before us is an example of the Board’s right to delete excerpts from a film, even if the “film as a whole” is “art." There are  “pornographic” segments that are so strong and make such an impression that they stand independently and warrant that the Board address them specifically. Even if the description of the continuous sex acts between Lady Chatterley and the forest ranger is identical to the display we have just watched on the stage, each must be judged for itself: one will not be disqualified whereas the other may be. Reading is unlike seeing, and the impact of seeing is a thousand times greater than that of reading or merely listening.

40. Furthermore, the petitioners willingly agreed to delete two excerpts from the film. One excerpt depicts the “abuse of the sexual organ of an old man by children," and the other “sexual abuse of a boy." When the petitioners themselves waived the screening of these two excerpts, it obviated the need for us to express our opinion regarding these two parts. The question before us, however, is a question of principle and, in questions of principle, we shall not decide on the basis of the petitioners’ stance. These excerpts are an “integral” part of the film. The art experts are full of praise for the film that includes those segments, and we have not heard them say that the said excerpts deserve to be deleted. And here, the question presents itself in full force: acceptance of the art experts’ view—as per the President’s opinion—almost automatically compels us to approve the film as is, including the excerpts featuring children; after all, the experts in the field have spoken. Is this what my colleague truly means? Shall we in fact approve excerpts featuring sexual abuse involving children merely because art experts did not find any flaw with their being integrated into the “film as a whole”? Whereas if it is possible to disqualify these segments—even without the petitioners’ consent—what is the difference between these and other excerpts which the Board sought to disqualify?

Prior Restraint vs. Ex Post Facto Restrictions

41. Israel’s judicial system examines restrictions on speech through several lenses. These include the a priori publication bans (as in the matter before us) and the imposition of ex post facto criminal liability in respect of a prohibited publication (for example, for the publication and exhibition of obscenity and an injurious publication, as provided by sections 214 and 214A of the Penal Law). My colleague, the President, characterizes the a priori restriction as the most severe, whereas he classifies the criminal sanction as a restriction of less severity. In his words, in Universal City [10], at 35:

The restriction of freedom of expression takes various forms. The most severe restrictions are those which prevent the expression in advance. An a priori ban prevents publication. The damage caused to freedom of expression is immediate. A less severe restriction is the criminal or civil liability of the person uttering the expression. The expression sees the light of day, but the person uttering the expression bears the responsibility "post-facto." If the a priori prohibition "freezes" the expression, then after-the-fact responsibility "chills" it.

If we were to anthropomorphize freedom of expression and position it at center stage, we would agree that the a priori ban is the heaviest restraint of all. That is because an a priori ban on a publication prevents its very birth, while the criminal sanction assumes that the publication has already been published. Preventing the publication’s birth is more severe, from the publication’s point of view, than imposing a sanction on the publisher after the publication has already seen the light of day.

However, it is arguable that it is not the publication, but rather the publisher or author, who takes center stage. Freedom of expression is nothing but a concept essentially intended to serve man. Man is the purpose, and freedom of publication is nothing but a tool, a means for improving man’s situation. In a country such as ours, given the choice, I would rather that the authorities prohibit me from publishing, thereby forcing me to seek a remedy from a court of law, than that I be tried in criminal court and risk being sent to prison, or even carry on my back the hump known as a “suspended prison sentence," with the conviction recorded in the books. I take the liberty of assuming that my colleague is also of the same opinion, as is everyone else. In the final analysis, a pre-ruling is preferable to an after-the-fact sanction. And since criminal law is the severest of all, the judicial system adds reservations to a conviction under the law, both in the interpretation of the law, in the amount of evidence which is required for a decision, and in the diligent preservation of the defendant’s rights.

In the margins of the issue—and perhaps not so much in the margins—we shall add that, as is known, the United States judicial system meticulously safeguards freedom of expression, particularly when it comes to prior restraints. However, an obscene publication forms an exception to this rule. In the words of J.E. Nowak and R.D. Rotunda, Constitutional Law 1148 (1991):

The Court has often stated that "Any system of prior restraints of expression comes to this Court bearing a heavy presumption against its constitutional validity." Obscenity, however, is one of a few areas of the law in which prior restraint has been upheld.

What is United States Case Law Doing in Israeli Law?

42. Freedom of expression and “public morality." Both these concepts are pleasing to us and we have found them to be good and proper. What shall we do if one pulls northward while its companion pulls southward, and we are caught in the middle, between the two? How should we determine the boundaries of the protected freedom of expression, and how far should we be willing to go in spreading the protection around it? Primarily, the question is not a “legal” question. The tools placed in our hands are too crude and bulky for us to fashion with them clear, distinct legal rules. The tests are general and vague and we would find it difficult to apply them to daily life. The extra-judicial elements in the material before us fill most of the vacuum, and the jurist finds himself roving in a field that is outside his natural province. How, therefore, shall we decide between the opposing views?

Lacking direction from the legislature, we jurists are required—as is our way—to draw analogies from other places, to study fundamental principles, which guide our lives and our judicial system, as well as to interpret life around us. I have said elsewhere that the judge is the “interpreter of life. See M. Cheshin, Meir Shamgar—A President of Judges; a Justice and a Human Being, 26 Mishpatim 203, 207 (1995-96). If that is so in general, then a fortiori is it so regarding a subject that raises fundamental social questions, as does this case.

43. My colleague the President, as well as I, quote from American jurisprudence, from which we seek to derive guidance. In particular, we have referred to the three-pronged theory, established in Miller [50], at 24, which instructs us, in the following manner:

The basic guidelines for the trier of fact must be: (a) whether "the average person, applying contemporary community standards" would find that the work, taken as a whole, appeals to the prurient interest ... (b) whether the work depicts or describes, in a patently offensive way, sexual conduct specifically defined by the applicable state law; and (c) whether the work, taken as a whole, lacks serious literary, artistic, political, or scientific value.

Of course, we do not see ourselves bound by American rulings. However, in order to fertilize our country’s judicial field, we seek to acquire knowledge from others. As for myself, I must admit that this is not an easy path for me to follow.

A judicial system that is in force in country “X” is analogous to a branch that grows on the trees of life and knowledge in that country. The residents of that country will eat from the fruit of the tree and it is good for them for, after all, the tree grew in their garden and on their soil. In our case, however, since the tree did not grow in our garden and on our soil, how may we eat from its fruit without jeopardizing our health? The law is merely a reflection of social and political life. And if we look into the mirror of strangers, will we not see their faces instead of our own? Indeed, in going towards the stranger, we shall distance ourselves from the particular and the specific, and bring ourselves closer to the general and the universal. Where is that miraculous apparatus capable of separating the glue between the general and the particular—and how shall we separate those who cannot be separated? After all, the rules in that foreign country are made of a single clay; they did not prepare themselves for a “modular” separation of the elements that comprise them, so that some of them would go for export and some would remain for local consumption only.

Nevertheless, in so far as problem-solving judicial techniques are concerned, I do not see any obstacle to seeking assistance from foreign judicial methods. The same applies to judicial framework formulae, formulae that are free of substantive content. With regard to norms with substantive content, it would be relatively easy to find analogies in the areas of civil and criminal law. This is even the case in the area of commercial law, and is certainly so in the areas of international commerce. However, our concern here is with society’s delicate fabric, its lifestyles, world-view, public morality—substance that grows from the depths of the human soul and society. Can we draw from them without harming ourselves? We should look around us and know that we live in our own world while others live in theirs.

44. In terms of the present case, three factors distinguish between American law and us. First, freedom of expression has gained a formal and unique status in the United States Constitution. Freedom of expression dwells on the mountaintop, and all interests that seek to detract from it must themselves first reach that peak. Only those among them that succeed in attaining the summit will be able to strive against the Sovereign, freedom of expression. That is the point of departure under American law. This is also the reason for certain techniques adopted by the United States courts, such as the ruling that material which is obscene is fundamentally not included in the First Amendment to the Constitution and, in any event, is not granted the protection of freedom of expression. See Roth [49] at 1308-09 and Miller [50], at 2614-15. Needless to say, all of these judgments are integrally connected to the social views prevailing in the United States. Consequently we should be cautious not to import into our country principles, which have not been adapted to suit us, or our lifestyles. In Israel, unlike the United States, freedom of expression has not gained a formal supra-legal status. In any case, we would find it difficult to apply rules established in the United States, as if we did not know otherwise. Indeed, in our country, the place of freedom of expression has a place in the sanctuary, but it is not the Holy of Holies itself.

Second, the United States is composed of fifty States, and the law has recognized a certain expanse for each and every state in terms of defining obscene material. This is the second prong of the Miller [50] ruling. Thus, the law in the United States has recognized the difference between social life in its various States, and rejected an all-inclusive principle, which would apply to the entire country. This second part of the Miller [50] test gives clear expression to the fact that the subject of obscenity is derived from the heart of society, boasting a social dimension that varies from one society to another. Thus, for example, the various American states have broad powers to regulate nonverbal physical conduct in comparison to their authority to prevent the depiction or descriptions of that same behavior. See Miller [50], at 2616 n.8. To which of the states in the United States should we liken ourselves? Must we at all resemble an American state at all?

Third, in the United States, the decision regarding whether or not certain material is obscene rests with the jury, the same jury that is supposed to represent the society in which it lives. Indeed, while the jury must be guided by the legal tests established by the Court, the substantive decision is in its hands—as the representative of the people—not in the hands of the Court. Moreover, as we know, the jury does not give reasons for its ruling. The jury is also the body responsible for deciding the issues set out in Miller [50], i.e. a “division of labor” has been established between the jury and the Court. Is not the analogy to the matter at bar clear? We will provide judicial guidance to the Board, but the Board will decide what will be exhibited and what will not be exhibited to the general public.

Requiem for the Board?

45. We have dwelt on the inherent difficulty in rendering a decision on a matter such as the one before us, and we shall not repeat what we have already said. This difficulty increases when we consider the permissive nature of contemporary society, and our knowledge of the pornographic material that is incessantly disseminated around us. See supra, para. 9. Nevertheless, we cannot ignore the special arrangement established by the legislature in setting up the Board and entrusting it with the decision whether or not a film should be screened to the general public. I regard the “division of labor” between the Board and the Court as being of supreme importance. As I have already noted, this division of labor is similar to that in force in the United States: on the one hand, the Court and the State legislatures establish legal guidelines for disqualifying obscene, and, on the other hand, the jury determines and decides in the cases that arise. The jury is the people, and as we have remarked time and again, so is the Board. There have always been differences of opinion with regard to the subject of “pornography," and we are condemned to live with them in the future as well. However, since the Board was established, we must honor it and we cannot disregard its decisions as though they did not exist. Even if my opinion differs from the Board’s—and my opinion is indeed different, as I noted in para. 18 supra— the Board’s decision is the decisive one.

46. Whether the Board should continue to exist is a separate question. Aware of the problems connected with its existence, the law has more than once delved into the issue of whether the Board should be allowed to continue functioning. Commenting on this matter, Justice Berenson noted in Avidan [37], at 770:

Far be it from me to support censorship of any kind, other than that required for security reasons, public order, and perhaps for the purpose of safeguarding Israel’s foreign relations. Censors are not always sensitive to the zeitgeist, particularly with regard to the younger generation, struggling to rise up and take its rightful place in society and to express its discontents. Every cultural and artistic work, provided that it does not harm state security or turn public order on its head, encouraging the violent overthrow of the political regime, is worthy of being given a chance to prove itself. If it will find favor in the public’s eyes, it will flourish. If, on the other hand, it will displease, its destiny will in any event be to disappear in a flash and be relegated to the dustbin of history.

The judges, for their part, have always seen themselves as obliged to obey the legislature. In the words of Justice Berenson in Avidan [37], at 770-71:

The abolition of censorship on films or the narrowing of its sphere of operation are a matter for the legislature, not the Courts, which usually only interprets and implements its instructions, to decide. If I am not mistaken, the Minister of Education and Culture recently decided to recommend that censorship of plays be abolished. Perhaps in our permissive generation we should also think the same about films? However, as noted, this is a matter for the government and the Knesset to attend to. For the time being, the law is what it is, and the Board is the public body responsible for implementing it. Its opinion is therefore the decisive one.

In Noah Films Company [26], at 763, Justice Vitkon added:

We must bear in mind that whether we reject or support the institution of censorship—and it seems to me that it would be difficult to forego it completely—it is the arrangement that the legislature set out. Hence, we must not interfere with the Board’s decisions when the true reason underlying our interference is merely—conscious or unconscious—opposition to the institution of censorship per se. We must be careful not to confuse issues. Abolition of censorship is a matter for the legislature to attend to, if it sees fit to do so, and it is not our role to narrow its boundaries and empty it of all content.

In light of the Board’s unique composition, it seems to me that it is as it should be. We should also bear in mind that the Board does not count itself among the government authorities and that the majority of the Board’s members are not civil servants. The issue of the Board’s existence is a matter for the legislative body to address, and it is the legislative body that is supposed to express the public’s inner feelings. Until a change is made in the existing law, we judges should not force the Board to embrace norms that it does not accept. No matter what our personal opinion of the film under discussion; no matter what the opinion expressed by the art experts; the Board has voiced its opinion in a clear manner, and I, for my part, have not found a good reason not to honor its decision. The authority to censor films was granted to the Board in principle, and, in the absence of proven harm to recognized basic values, we shall honor this representative body’s decision.

This is the meaning of authority and this is the meaning of review of authority; this is the meaning of the separation of authorities and this is the meaning of respect for the members of the authorities. We do not refer to the respect, which we must have for the Board as an institution, when referring to a law, which sets the limits of the institution’s authority. The Court is entrusted with interpreting the law. If the Court’s interpretation of a statute is different from the interpretation given by the authoritative body, the honor of that body will not be impaired if the Court points to the law’s correct interpretation. See HCJ 73/85 Kach Faction v. The Speaker of the Knesset [44], at 163; HCJ 910/86 Ressler v. The Minister of Defense [45], at 490. The position in relation to the Board members is different. They were chosen for the job from the very beginning as representative public figures, persons who are supposed to give expression in their decision to the standards of public morality accepted by the general public. Overturning the Board’s decision violates the statute’s purpose and may even be interpreted as impairing the Board member’s honor. We can see this very clearly in the statements made by the members during Board meetings. For instance, in the meeting of September 11th 1994, Professor M. Sharon noted:

Even if I will be the only one here of this mind, I will vote that the film be disallowed. I would like the Supreme Court to take the role of censor upon itself. If has already done so in the past, and it is best that we reach the moment of truth … we are not unaware of the Supreme Court’s decisions. We, however, employ tests of our own. Here, our test will be clear and straightforward, as we have sat in deliberations a number of times and our feeling for ‘near certainty’ perhaps differs from the Court’s.

And on July 11, 1994:

We act according to a certain standard, unrelated to one film review or another. We have viewed the film four times, and each time reached the same conclusion, in light of what we saw. We are not an artistic body or film critics—that is not our role. We are a public body, and we see this film as pornographic and for this reason seek to prevent it screening. If the High Court of Justice will see fit to permit it, then so be it. Let the Court then substitute itself for the Board.

In a similar vein were the words spoken by Mr. Y. Markovitz (at the same meeting):

With all due respect, if the High Court of Justice sees fit to substitute itself for the Board, then let it replace it.

Said Mr. Y. Gutman at the Board meeting held on August 8, 1994:

If we were to permit the screening of this film as is, we can, to my mind, allow each and every film. We will then deal merely with age limits and not with reviewing content.

And more, and more of these things were said.

47. My colleague, the President, feels that his decision, as he decided it, serves to play down the Board’s status, and its powers drift away almost like smoke. In order to placate the Board members my colleague therefore adds that his words should not be understood as though they were meant to render the Board totally superfluous. On the contrary, the Board retains very valuable functions. In the words of my colleague, supra para. 16:

This test does not obviate the need for the Board. It establishes the facts. It performs the assessment.

This food, which my colleague sets before the Board members, is but a meager portion; not only because these functions may be assigned to a clerk, but also when we consider the remainder of the President’s words, to the effect that the same assessment which is performed by the Board “is of a constitutional dimension” in that it is “harmful to freedom of expression." In other words, a Court will examine the Board’s “assessment” in depth, and in fact: a Court will replace the Board. For reasons, which we have already dwelt upon at length—perhaps at undue length—I find it difficult to agree with my colleague.

48. Ours is a pluralistic society, but even in pluralism, the place of paternalism is not lost. The Board is one expression of paternalism, and as long as this body exists, we are forbidden to dispossess its powers of real content. Had the Board disqualified film segments featuring close- ups of a person’s intestines spilling out, or a person whose eyes are being slowly gouged out, it seems to me that we would not have interfered in its decision—even though the film was of an “artistic nature." The Board members feel this way regarding the excerpts that they want to cut from the film, and I have not found any reason why we should interfere in their decision.

We will not bring salvation to the world whether we approve or overturn the Board’s decision. However, in the end, the matter that we must decide centers on appropriate social mores and public morality. These cannot be measured or weighed but lie at the heart of our existence. I do not know from whence comes our authority to teach the Board members what the standards of social mores and public morality are. The question is one of conscience, and I will not agree that my conscience is to be considered any purer than theirs. In this vein, it is appropriate to consider the remarks made by a committee set up in the United States to discuss the issue of pornography (The Attorney General’s Commission on Pornography), as they are quoted in Fort Wayne Books, Inc. v. Indiana, 489 U.S. 46 (1989) [57], at n. 22:

The most important harms [of pornography—added by Justice Cheshin] must be seen in moral terms, and the act of moral condemnation of that which is immoral is not merely important but essential. From this perspective there are acts that need be seen not only as causes of immorality but as manifestations of it. Issues of human dignity and human decency, no less real for their lack of scientific measurability, are for many of us central to thinking about the question of harm. And when we think about harm in this way, there are acts that must be condemned not because the evils of the world will thereby be eliminated, but because conscience demands it.

 

I fear that the opinion voiced by my brother, the President, is a requiem for the Board. From this day forward, we no longer require public figures, but can be content with a clerk. And so it shall be: films depicting brutal violence or hard pornography will not pose any problem and their fate will be disqualification. Nor will any problem be caused by films such as “Gone With the Wind” or “My Left Foot." With regard to “in between” films—and they constitute the majority—their fate will be decided according to the opinion of art experts. Pure and simple. This too, of course, is a method of censoring films, and it is worthy of study among the other ways of censorship. However, the question we must ask ourselves is whether in taking this path we have not, without proper consideration, abolished binding legislation. Irrespective of our opinion regarding the necessity for the Board, the issue of deciding whether or not such a body should exist rests with the legislature, not the Court.

If my opinion were accepted, the order nisi would be vacated and the petition dismissed.

Decided in accordance with the President’s judgment.

Rendered today, January 9, 1997.

State of Israel v. Schwarz

Case/docket number: 
CA 358/63
CA 362/63
Date Decided: 
Tuesday, December 31, 1963
Decision Type: 
Appellate
Abstract: 

Joseph Schwarz sued the State. the Governor of Shatta Prison and several warders for damages for injuries he had sustained from blows whilst under arrest and in prison. Against the State he claimed vicarious liability. In the District Court he was successful on the ground that the acts perpetrated were done by an organ of the State and impliedly with its permission. The State appealed.

 

Held: The State, like every other corporate body, may become vicariously liable in tort for the acts of its servants done in the course of their duties. It may also become liable by express authorization or ratification of acts not coming within such duties.

 

Voting Justices: 
Author
majority opinion
majority opinion
majority opinion
Full text of the opinion: 

C.A. 358/63

C.A. 362/63

 

State of Israel

v.

Joseph Schwarz and others

 C.A. 358/63

 

Josheph Schwarz

v.

State of Israel and others

C.A. 362/63

 

 

The Supreme Court sitting as a Court of Civil Appeal.

[December 31, 1963]

Before Agranat D.P., Witkon J. and Manny J.

 

 

Tort - vicarious liability of State for acts of assault by its servants - ratification - Civil Wrongs (Liability of the State) Law, 2952, sec. 2.

 

 

Joseph Schwarz sued the State. the Governor of Shatta Prison and several warders for damages for injuries he had sustained from blows whilst under arrest and in prison. Against the State he claimed vicarious liability. In the District Court he was successful on the ground that the acts perpetrated were done by an organ of the State and impliedly with its permission. The State appealed.

 

HELD The State, like every other corporate body, may become vicariously liable in tort for the acts of its servants done in the course of their duties. It may also become liable by express authorization or ratification of acts not coming within such duties.

 

Israel case referred to:

 

(1)        C.A. 176/62 - Ben-Zion Lev and Baruch Bloshinski v, Zahava Tordzman and others (1962) 16 P.D. 2625.

 

English cases referred to:

 

(2)        William Ranger v. Great Western Railway Co. (1854) 10 E.R. 824.

(3)        Lennard's Carrying Co. Ltd.v. Asiatic Petroleum Co. Ltd. (1915) A.C. 705.

 

Mrs. H. Evnor for the appellants in C.A. 358/63.

E. Haetzni for the appellant in C.A. 362/63.

 

 

 Manny J.:       Joseph Schwarz (hereinafter called "the plaintiff") took action in the Tel Aviv District Court, against the state of Israel, the Governor of Shatta Prison and three of its warders claiming a sum of IL. 54,000 for bodily injuries he had sustained from blows by three Israeli police detectives when arrested on suspicion of having committed a crime, and by three of the defendant warders whilst in Shata Prison.

 

Paragraph 2 of the Statement of Claim reads:

 

            "The (State of Israel) is sued for the actions of the following persons

           

(a) the Israel Police, Tel-Aviv District, Central Branch for Surveillance and Detection, three officers of which struck the plaintiff;

 

(b) the Prison Service, Shatta Prison, several members of whose staff struck the plaintiff twice and, together with (the Governor of Shasta Prison) and others, prevented or delayed treatment after he was badly injured."

 

Paragraph 29 of the Statement of Claim claims:

 

"(State of Israel) is liable to pay the sum (claimed) for vicarious liability, since the defendants 2 - 5 are policemen or warders in the State Service and/or (the State of Israel) is their employer. The actions or omissions of defendants 2 - 5, the subject of this action, were effected in the course and within the confines of their service and/or work for (the State of Israel)."

 

            The plaintiff applied by motion for leave to amend the Statement of Claim in two respects:

           

(1)        The addition of the following paragraph:

 

"29a: Further and/or alternatively (the State of Israel) is liable for the injurious acts, the subject of the action, by reason of tortious negligence. Its negligence manifested itself in failing to take sufficient care, and/or not maintaining sufficient disciplinary control over its officers and subordinates (including those responsible for the imposition of discipline) and/or in not taking suitable measures of control over its officers and other subordinates (including those whose task is to exercise control over lower grades) and/or in not suitably supervising its various officers and subordinates (including those whose task is to supervise lower ranks), and/or in not adopting suitable instructive and explanatory methods and/or in appointing officers, commanders, policemen and warders (and senior grades of command in general) who are not suitable to their tasks and/or in leaving such unsuitable functionaries in their posts despite their unsuitability and/or in committing acts or omissions (through its various functionaries, from the Minister of Police and below) which tended to encourage, and in any event did not deter the actions which caused the injuries, the subject of this action."

 

(2)        The addition of the following paragraph to paragraph 29 of the Statement of Claim:

 

"(The State of Israel) expressly authorised the acts of the other defendants before, and alternatively after, the acts, the subject of the action.

 

Such subsequent authorisation was given by a series of acts and omissions by (the State of Israel) which constituted express ratification of the following acts (here appears a long description of the acts and omissions which according to plaintiff's counsel constitute such express ratification)."

 

            The District Court gave the plaintiff leave to amend paragraph 29 of the Statement of Claim "to the extent that he intends to show that the State expressly authorised the actions of the other defendants, before the acts, the subject of the claim", but refused to permit the other amendments.

           

            In allowing these amendments, the court added:

           

"Indeed, it is true to say that this also seems to me superfluous, because I see the State's liability for the beatings during arrest as its act, since the assault was done by people who are regarded as an organ of the State or, in other words, what they did is an act which according to written law, they must carry out with State permission." In the course of his decision the court develops a theory on which to base the above ruling.

 

            Against this decision the State of Israel as well as the plaintiff appealed.

           

            The State asks for the following:

           

(a)   annulment of that part of the court's decision which lays down that an act of assault committed by a warder or State employee, is an act of the State itself, and

 

(b)   in so far as the court's decision is understood to mean that the plaintiff will be permitted to rely on the acts and omissions specified by him for founding the plea of ratification in order also to prove express prior authorisation, a finding that the plaintiff is not entitled to do so.

 

            Let me say at once in relation to this ground of appeal that from reading the District Court's decision and the plaintiff's application for amending the Statement of Claim, no such interpretation arises. From the second particular of the plaintiff's application it clearly seems that the use the plaintiff wants to make of the series of acts and omissions detailed in the application, is merely to create a basis for the plea of "ex post facto authorisation", "the ratification", and the court's decision itself leaves no room for drawing the conclusion that the court indeed allowed use of this series of the acts and omissions in order to prove the plea of express preceding authorisation. I do not think therefore that there is any foundation whatsoever for this ground of appeal.

           

            As to that part of the court's decision in which it lays down and develops the idea that the acts of assault should be regarded as acts of the State because they were committed by people who carry out the duties of a policeman or warder, it seems to me that this idea is basically erroneous since there is no authority for it neither in law or even in the cases.

           

            Section 2 of the Civil Wrongs (Liability of the State) Law, 1952, expressly provides that:

           

"For the purposes of civil liability, the State shall, save as hereinafter provided, be regarded as a corporate body."

 

            It is notorious that a corporate body can act and bear responsibility only through its agents and employees. The liability of such a body for civil wrongs committed by its agents or employees in the course of their work is therefore vicarious liability:

           

Pollock on Torts, 15th ed., p. 51;

Salmond on Torts, 13th ed., pp. 70, 71;

Halsbury-Simonds, Vol. 37, p. 133;

Palmer's Company Law, 20th ed., p. 131;

James, General Principles of the Law of Torts, 1959, p. 34;

Ranger v. Great Western Railway Co. (1854) 10 E.R. 824, 830.

 

            As distinct from such vicarious liability, an incorporated body can also be liable under the well-known principle that whoever authorises or ratifies the commission of a civil wrong by another person is liable as though he himself committed it. (Section II(1) (a) of the Civil Wrongs Ordinance, 1944). But for that, it is necessary that the authorisation or ratification be given by the highest controlling authority of the corporate body or by somebody else to whom the general powers of the corporate body have been transferred. (Salmond on Torts, 13th ed., pp. 70 - 73; Lennard's Carrying Co. v. Asiatic Petroleum (3)) In addition, in the event that the civil wrong is assault, the authorisation or ratification needs to be express (Section 26 of the Civil Wrongs Ordinance).

           

            In applying these rules to the State, it seems to me:

           

(a) that a person who fulfils the function of a policeman or warder in the State, is only an employee or agent of the State and the relations created beween it and them are employer/employee relations, and the State's liability for their acts and omissions is vicarious liability;

 

(b) that the body corresponding to the highest governing authority in a corporate body is the Government.

 

            Hence, in order to impose on the State direct liability for the assaults committed by the policemen and warders, the plaintiff must prove that the Government or someone else to whom it transferred its powers in this matter, expressly authorised or expressly ratified those acts of assault.

           

            And indeed in the application to amend the Statement of Claim, the plaintiff petitioned the court that he should be permitted to amend paragraph 29 by adding the cause of action that "the State of Israel expressly authorised the defendants' actions before ... the acts", and the court granted the application. But it seems to me that the court made a mistake in so doing.

           

            Amendment of a Statement of Claim is not a routine matter allowed anyone who applies for it, but in every case lies in the discretion of the court. When the amendment applied for is the addition of a new cause of action to the Statement of Claim, that cause of action must be pleaded before the court can exercise its discretion.

           

            In the present case, the cause of action was pleaded very vaguely and it was seriously defective; it did not set out how express authorisation was given; it did not set out when and by whom it was given; and thus we know nothing from its wording and contents.

           

            For these reasons, I think, the court erred in the exercise of its discretion and leave should not have been given at all.

           

            The District Court tries to find express authorisation for the acts of assault in regulation 128 of the Prison Regulation, which forbids an officer to hit a prisoner unless forced to do so in self-defence or to prevent his escape. I quote from the court's decision:

           

"Warders and policemen are expressly empowered by the Regulations to apply force, as stated in Section 24 of the Civil Wrongs Ordinance. The only justification is defence, and the State therefore is liable for the assault it expressly authorised, even if the assaulter did not abide by what is provided in the Prison Regulations."

 

            It seems to me that this claim is also mistaken. The authorisation given by regulation 128 above is limited to those cases mentioned in the regulation, and it does not extend to intentional and unjustifiable acts of assault. In order to impose liability on the State for the latter, the plaintiff must prove that there was express authorisation or express ratification for those acts of assault: Lev v. Tordzman (1), and implicit authorisation or ratification would not help him.

           

            For these reasons, I am of the opinion therefore that that part of the District Court's decision should be annulled, in which it determines and reasons that the policemen's or warders' acts of assault are acts of the State itself, and so also the amendment to paragraph 29 of the Statement of Claim that it permitted.

           

            The plaintiff's appeal is against the court's refusal to permit use of acts and omissions detailed in the application for proving "implicit ex post facto authorisation of the acts of assault" and the addition of paragraph 29a to the Statement of Claim.

           

            As to the first complaint, I went into all those acts and omissions which the plaintiff sets out in his application and I could not discover in them any express authorisation for the acts of assault. Therefore, the District Court was correct in refusing to allow their inclusion in the Statement of Claim.

           

            As to the amendment of the Statement of Claim by the addition of paragraph 29a, it seems to me that the District Court was not right in rejecting the application. The cause of action in paragraph 29a is based on negligence. It is absolutely different and separate from the cause of action of assault and its elements are also totally different from the cause of action of assault. In certain cases a duty rests on an employer to see that his employees are competent and suitable. This rule possibly applies also to people employed in the police and prison services, and therefore, prima facie, there was no room for rejecting the plaintiff's application to include that paragraph in the Statement of Claim.

           

            For the said reasons I am therefore of the opinion that we must:

           

(l)    uphold the State's appeal in part, in the sense that that part of the District Court's decision (extending to the end of the decision) is to be set aside in which it holds that the acts of assault can be regarded as acts of the State; and also the amendment which it permitted to paragraph 29 of the Statement of Claim;

 

(2)   uphold the plaintiff's appeal in part, in the sense that the amendment of the Statement of Claim by the inclusion of paragraph 29a should be permitted;

 

  1. subject to what was said in (a) and (b) above, to dismiss to State's appeal and the plaintiff's appeal without an order for costs.

 

AGRANAT D.P.:                   I concur.

 

WITKON J.:                           I concur.

 

Appeals allowed in part and dismissed in part.

Judgment given on December 31, 1963.

 

State of Israel v. Jabarin

Case/docket number: 
CrimFH 8613/96
Date Decided: 
Monday, November 27, 2000
Decision Type: 
Appellate
Abstract: 

Facts: A further hearing on the judgment of the Supreme Court in CrimA 4147/95 Muhammad Yousef Jabarin v. State of Israel in which the appellant was convicted of an offense under section 4(a) of the Prevention of Terrorism Ordinance 5798-1948 for an article he had published.  This further hearing addresses the question whether the construction of section 4(a) of the Prevention of Terrorism Ordinance requires a causal connection   between the publication of the words of praise, sympathy, or encouragement and the risk of the occurrence of acts of violence pursuant to the publication, for a conviction.  The court further addresses the question whether section 4(a) of the Prevention of Terrorism Ordinance relates only to “acts of violence” of a terrorist organization or to any “acts of violence”.

 

Held: The Court held in an opinion by Justice T. Or that section 4(a) relates to acts of violence of a terrorist organizations and the words of praise and encouragement relate to acts of violence of a terrorist organization.  Justice Or further held that the words and praise and encouragement in the publication which was the subject of the conviction do not constitute acts of violence of a terrorist organization.  Therefore, the Court held that the defendant was to be acquitted of the offense under section 4(a) of the Ordinance.

Justice Y. Kedmi in a separate opinion was of the view that the further hearing should have been denied.  Justice Kedmi agreed with the construction given to section 4(a) in the Elba case [2], as it was adopted by the Justices in the panel in the first hearing of this matter.  Justice Kedmi was therefore of the opinion that the appellant’s conviction should have been upheld.  Justice Kedmi further stated that even according to the narrower construction of section 4(a), the appellant’s conviction should have been upheld as the actions for which the appellant showed support, also meet the requirements of section 4(a) when narrowly construed.   

Vice-President S. Levin in a separate opinion stated his general agreement with Justice Or and disagreed that section 4(a) is to be interpreted as referring to “acts of violence” of a terrorist organization alone, but rather should include the type of violent activity that characterizes terrorist organizations.  In his view the appellant’s article satisfied this definition and therefore the conviction should have been upheld.

Justice E. Mazza in a separate opinion was of the view that the appellant’s conviction should have been upheld and referenced his judgments in CrimA 2831/95 Elba v. State of Israel and in CrimA 4147/95 Jabarin v. State of Israel which was the subject of the further hearing.

Voting Justices: 
Primary Author
majority opinion
majority opinion
majority opinion
Author
concurrence
Author
concurrence
Author
dissent
Author
dissent
Full text of the opinion: 

CrimFH 8613/96

 

State of Israel

v.

Jabarin

 

The Supreme Court Sitting as the Court of Criminal Appeals

[November 27, 2000]

Before President A. Barak, Vice-President S. Levin, Justices T. Or, E. Mazza, Y. Kedmi, D. Dorner J. Türkel

 

Petition to the Supreme Court sitting as the High Court of Justice

 

A further hearing on the judgment of the Supreme Court (Justices E. Goldberg, E. Mazza, and Y. Kedmi) in CrimA 4147/95 Muhammad Yousef Jabarin v. State of Israel on October 20, 1996.

 

Facts: A further hearing on the judgment of the Supreme Court in CrimA 4147/95 Muhammad Yousef Jabarin v. State of Israel in which the appellant was convicted of an offense under section 4(a) of the Prevention of Terrorism Ordinance 5798-1948 for an article he had published.  This further hearing addresses the question whether the construction of section 4(a) of the Prevention of Terrorism Ordinance requires a causal connection   between the publication of the words of praise, sympathy, or encouragement and the risk of the occurrence of acts of violence pursuant to the publication, for a conviction.  The court further addresses the question whether section 4(a) of the Prevention of Terrorism Ordinance relates only to “acts of violence” of a terrorist organization or to any “acts of violence”.

 

Held: The Court held in an opinion by Justice T. Or that section 4(a) relates to acts of violence of a terrorist organizations and the words of praise and encouragement relate to acts of violence of a terrorist organization.  Justice Or further held that the words and praise and encouragement in the publication which was the subject of the conviction do not constitute acts of violence of a terrorist organization.  Therefore, the Court held that the defendant was to be acquitted of the offense under section 4(a) of the Ordinance.

Justice Y. Kedmi in a separate opinion was of the view that the further hearing should have been denied.  Justice Kedmi agreed with the construction given to section 4(a) in the Elba case [2], as it was adopted by the Justices in the panel in the first hearing of this matter.  Justice Kedmi was therefore of the opinion that the appellant’s conviction should have been upheld.  Justice Kedmi further stated that even according to the narrower construction of section 4(a), the appellant’s conviction should have been upheld as the actions for which the appellant showed support, also meet the requirements of section 4(a) when narrowly construed.   

Vice-President S. Levin in a separate opinion stated his general agreement with Justice Or and disagreed that section 4(a) is to be interpreted as referring to “acts of violence” of a terrorist organization alone, but rather should include the type of violent activity that characterizes terrorist organizations.  In his view the appellant’s article satisfied this definition and therefore the conviction should have been upheld.

Justice E. Mazza in a separate opinion was of the view that the appellant’s conviction should have been upheld and referenced his judgments in CrimA 2831/95 Elba v. State of Israel and in CrimA 4147/95 Jabarin v. State of Israel which was the subject of the further hearing.

 

 

For the petitioner—Dan Yakir

For the respondents —Talya Sasson, Eyal Yannon

 

Legislation cited:

Prevention of Terrorism Ordinance 5798-1948, ss. 1, 2, 3, 4, 4(a), 4(b), 4(c), 4(d), 4(e), 4(f), 4(g).

Penal Law 5737-1977, ss. 136(c), 144B(a), ch. H, sections A, A1.

 

Regulations cited:

Emergency Regulations for Prevention of Terrorism 5708-1948

 

Israeli Supreme Court cases cited:

  1. CrimA 4147/95 Jabarin v. State of Israel (not yet reported).
  2. CrimA 2831/95 Elba v. State of Israel IsrSC 50(5) 221.
  3. HCJ 58/68 Shalit v. Minister of Interior IsrSC 23(2) 477.
  4. CrimA 317/63 Tzur v. Attorney General IsrSC 18(1) 85.
  5. CrimA 697/98 Susskin v. State of Israel IsrSC 52(3) 289.
  6. CA 2000/97 Lindorn v. Karnit, Fund for Compensation of those Injured in Traffic Accidents IsrSC 55(1)12.
  7. CrFH 1789/98 State of Israel v. Benyamin Kahane (not yet reported).
  8. CrimA 6696/96 Kahane v. State of Israel IsrSC 52 (1) 535.
  9. CrimA 401/79 Lamdan v. State of Israel IsrSC 34(4) 46.

 

Israeli books cited:

  1. Barak, Interpretation in Law, Vol. 2, Statutory Construction (1993)

 

Foreign books cited:

  1. D.E. Long The Anatomy of Terrorism (New-York, 1990).

 

Jewish law sources cited:

  1.  Ecclesiastes 8, 8.

 

 

JUDGMENT

Justice T. Or

A  further hearing on the judgment of the Supreme Court (Justices E. Goldberg, E. Mazza, and Y. Kedmi) from October 20, 1996 in CrimA 4147/95 Muhammad Yousef Jabarin v. State of Israel [1] (hereinafter: “the Jabarin case [1]”).  In the judgment the appellant (hereinafter: “Jabarin”) was convicted of the offense established in section 4(a) of the Prevention of Terrorism Ordinance 5798-1948 (hereinafter: “Prevention of Terrorism Ordinance” or “the Ordinance”) of support of a terrorist organization.  This further hearing revolves around the question of the construction of this offense.  The special importance of the issue stems from its ramifications for freedom of expression, as this freedom retreats within the borders of the deployment of this offense.

The Facts and the Processes

1.  Over the course of the years 1990-1991, Jabarin, a reporter from Umm El Fahm published three articles.  In the third article which, as we shall clarify below, was the only article that remained relevant to our matter, Jabarin wrote, among other things:“Truth be told, I will tell you my friend, that whenever I said: ‘hurray’, ‘hurray’ and threw a stone I was overwhelmed by the feeling that victory was calling us: ‘continue to throw, increase the patience, contribute and insist more, and the dawn will come which you have been awaiting for so long’ I will not deny my friend, that whenever I shouted: ‘hurray, hurray’ and threw a Molotov cocktail I feel that I am adorned in majesty and splendor, I feel that I have found my identity and that I am taking part in defending that identity and that I am a person worthy of leading a respectable life.  This feeling awakens within me beautiful feelings.”Consequent to the publication of the three articles Jabarin was charged with support of a terrorist organization, an offense under section 4(a) of the Prevention of Terrorism Ordinance.  This offense establishes:

“4. A person who:

(a)  Publishes either in writing or orally praise of, sympathy for, or encouragement of acts of violence that may cause the death of a person or his bodily injury, or of threats of such acts of violence;

. . .

will be prosecuted and if found guilty will be liable for imprisonment of up to three years, or a fine of 1000 Israeli lira, or both.”

The Magistrate’s court convicted Jabarin of the offense attributed to him.  Jabarin appealed to the District Court.  His appeal was denied.  The applicant filed leave to appeal to this court and was granted leave as requested.  In the framework of consideration of the appeal, the respondent informed the court that it agrees to the acquittal of the applicant for his conviction as far as it relates to the first two articles he published, however, it supports his conviction as to the third article.  In reliance on the case law decided in CrimA  2831/95 Rabbi Ido Elba  v. State of Israel  [2] (hereinafter: “the Elba  Case”) as relates to the construction of section 4(a) of the Prevention of Terrorism Ordinance, the Court denied Jabarin’s appeal of his conviction for publication of the third article.

Jabarin filed an application for a further hearing on the judgment.  In his decision the President determined that it would be proper to grant the application and hold a further hearing on the question:

“whether the interpretation of section 4(a) of the Prevention of Terrorism Ordinance 5798-1948 requires that there exist a causal connection   -- and if so what is it – between the publication of the words of praise, sympathy, or encouragement and the risk of the occurrence of acts of violence pursuant to the publication.”

On February 16, 2000 we asked the parties to relate, by way of written summations, to an additional question and that is: whether section 4(a) of the Prevention of Terrorism Ordinance   relates to any “acts of violence” or only to “acts of violence” of a terrorist organization.   As far as I have been able to ascertain, this question has not yet arisen and has not been considered until the proceedings in this case.

The Positions of the Judges as to the Construction of Section 4(a) in the Elba [2] and Jabarin [1] Judgments

2.  The further hearing before us in fact focuses on the Jabarin case [1], however, its foundations are anchored in the case law regarding section 4(a) of the Prevention of Terrorism Ordinance   in the Elba judgment [2].  The Elba judgment [2] was handed down by a special panel of seven judges.  The core of the discussion in the Elba case [2] surrounded the offense of incitement to racism established in section 144B (a) of the Penal Law 5737-1977, however it included reference by some of the Justices to the offense we are dealing with.

In the Elba case [2] Justice Mazza determined that the prohibition specified in section 4(a) includes among its elements, a probability potential for risk.  In his view, the phrase “may” that is in the section relates to “acts of violence” and not to the published words.  The expression “the death of a person or his bodily injury” which appears after the phrase “may” was intended only to describe the type of acts of violence.  Justice Mazza determined further that the prohibition specified in section 4(a) is derived from the character of the violent activity and not from its attribution to a terrorist organization.

“For the realization of the offense according to section 4(a) it is sufficient that the words of praise, sympathy, or encouragement relate to the type of activity which characterizes a terrorist organization, meaning ‘acts of violence that may cause the death of a person or his bodily injury, or of threats of such acts of violence.’  However, it is reasonable  to think that not every publication of a word of praise or encouragement for an act of violence which may, by its nature, cause the death of a person,  can constitute an offense according to section 4(a) of the Ordinance (while it is possible it will  constitute another offense).  From the purpose of the Ordinance it ostensibly necessarily arises that only publications which praise or encourage acts of violence of the type that characterize terrorist activity will be included in the framework of said prohibition.  Nevertheless, it is clear that the prohibition also applies to the publication of words of praise, sympathy or encouragement for violent activity of this type, even if the activity is by an individual, or a group that is not identified as a member of a terrorist organization.  Meaning: the prohibition on publication is derivative of the terrorist character of the violent activity, and not from its attribution to a terrorist organization, or from its doers belonging to such an organization.” (para. 44 Ibid. emphasis in the original.)

In conclusion Justice Mazza determines that:

“. . .  the risk that pursuant to the publication defined as prohibited, violent activity will actually take place is not of the elements of the offense.  The presumption inherent in the prohibition is that the very publication of words of support of activity which characterizes a terrorist organization can endanger the peace and security of the public.  We find that the prosecution meets its obligation by proving the publication and that it supports (via words of praise, sympathy or encouragement) the types of activities that are characteristic of a terrorist organization; and it does not have to prove that the publication itself may (at a certain level of probability)  cause violent action” (para. 45 of his opinion).

Justice Goldberg supported the view of Justice Mazza both relating to the attribution of the phrase “may” to “acts of violence” and to the absence of a probability test.

President Barak agreed with the view of Justice Mazza according to which the phrase “may cause the death of a person or his bodily injury” relates to the “acts of violence” and not to the words of praise.  From hence, that even in his view the section does not include within it an element of potential risk of the occurrence of acts of violence pursuant to the publication.  However, and in contrast to Justice Mazza, the President was of the view that the section includes within it, in the framework of the circumstantial element, a probability test.  This test relates to the character of the actions described and its function is to examine whether acts of the type described may cause death or severe injury. The judgment in the Jabarin judgment [1] was handed down about five months after the Elba judgment [2].  Justice Mazza referred to that case and adopted the interpretation given there to section 4(a) of the Prevention of Terrorism Ordinance.  Justices E. Goldberg and Y. Kedmi shared his view.

The Position of the Parties in the Further Hearing 

3.  Counsel for Jabarin claims that the construction the court adopted in the matter of section 4(a) of the Prevention of Terrorism Ordinance is an overly broad construction that does severe and unjustified harm to the foundational principles of our legal system.  According to his claim, the status of freedom of expression, which constitutes a “supra” value in our law, necessitates narrowing the area of deployment of the offense, in order not to harm it more than is necessary.  It is justified to harm this freedom only when there is a probability that a danger is posed from the expression.  As to the degree of probability of the danger, in his view the test of near certainty is to be adopted, a test that was adopted in Israeli case law as the balancing formula that is to be preferred when freedom of expression on the one hand and public peace on the other are placed on the scales.  The respondent, for its part, seeks to adhere to the construction given to section 4(a) of the Prevention of Terrorism Ordinance in the Elba judgment [2] and the Jabarin judgment [1].  Although it makes a point of emphasizing that it is not oblivious to the importance of freedom of expression, nonetheless, in its view, this principle does not have ramifications for the question of the existence of a probability test in the framework of section 4(a) of the Prevention of Terrorism Ordinance and does not constitute grounds for narrowing the limits of the prohibition beyond that which is established in it.  In the balance between the system of values the section protects and freedom of expression, the first prevails.  The State also claims that applying a probability test that analyzes the influence of the words of praise on an audience exposed to it will place an unreasonable, if not impossible, burden of proof on the prosecution.

As for the Court’s question whether section 4(a) is to be interpreted as relating to “acts of violence” of a terrorist organization only, the position of Jabarin’s  counsel is that such construction is indeed consistent with the foundational principles of the system and with the purpose of the Ordinance.  On the other hand, the respondent is of the opinion that giving a narrow definition of the expression “acts of violence” in the section such that it relates to terrorist organizations only, is not consistent with the purpose of the provision in the section and therefore objects to it.

I will preface and say that I reached the conclusion that Jabarin is to be acquitted of the offense according to section 4(a) of the Ordinance.  In my view section 4(a) relates to acts of violence of a “terrorist organization” according to its meaning in the Ordinance (hereinafter: “terrorist organization”) and the words of praise and encouragement for acts of violence that were described in said publication do not satisfy this requirement.  I will preface and explain my rationale for limiting the range of deployment of section 4(a) of the Prevention of Terrorism Ordinance to words of praise, sympathy or encouragement for acts of violence of a terrorist organization.  Following that, I will examine whether the words of praise and encouragement in said publication constitute acts of violence of a terrorist organization.  As said, my answer to this is in the negative.

Attributing the Provision in Section 4(a) to Acts of Violence of a Terrorist Organization

4.  Section 4(a) deals with the prohibition of a publication which relates to “acts of violence that may cause the death of a person or his bodily injury, or of threats of such acts of violence.”   From a textual standpoint, when one reads section 4(a) on its own, the section does not include a limitation according to which the acts of violence mentioned in it include only acts of violence of a terrorist organization or acts which are characteristic of a terrorist organization.  However, my colleague Justice Mazza was of the opinion, as quoted above, that the section is not to be interpreted in such a broad manner, and that according to the purpose of the Ordinance the acts mention in section 4(a) are to be limited to actions and activities which characterize terrorist activity, even if they are done by an individual who is not connected to a terrorist organization.

I accept my colleague’s view that the deployment of section 4(a) is not to be broadened to include any acts of violence which may cause a person’s death or injury.  But, in my opinion, the application of the clause is to be limited further, such that it will apply only to acts of violence of a terrorist organization.  While my colleague is of the opinion that the section deals with terrorist activity, in my opinion it deals with the activity of terrorist organizations.   I will detail my reasoning below.

5.  In construction of a section in a statute it is not sufficient to examine a given statutory provision detached from the overall statute in which it appears.  It is not a “lonely island” which stands on its own detached from its surroundings.  The law is “a creature living within its environment” (Justice Sussman in HCJ 58/68 Shalit v. Minister of Interior [3] at 513).  The proximate environment of the statutory sections is the overall statute within which they are found.  Such a  statute radiates and affects the manner of construction of each of the sections which make it up:

“. . .  the interpreter must review the legislation in its entirety.  The words of Justice Frankfurter are well known that there are three laws to statutory construction: “read the law, read the law, read the law.”  Indeed, the organic unit which the judge interprets directly was not legislated on its own.  It was legislated as part of a broader unit – the entire piece of legislation.  Just as one is not to interpret a section in a literary or musical composition without looking at the entire composition, so too one is not to interpret a provision in the law without reviewing the law in its entirety.”  (A. Barak, Interpretation in Law, Vol. 2, Statutory Construction (1993) [10] at p. 308)

When examining the Prevention of Terrorism Ordinance in its entirety it is immediately apparent that the phrase “terrorist organization” is scattered throughout it.  All the offenses established in the Ordinance, including section 4, apart from subsection (a) in it, relate directly to terrorist organizations.  The Ordinance does not make do with dealing with the direct doers of the acts of violence who act on behalf of terrorist organizations.  The prohibitions established in it are directed at the broad foundation of these organizations; it also covers members of terrorist organizations who are not direct partners of the acts of violence and their supporters and accomplices from without.  Reading the Ordinance as one unit reveals a clear and unified picture as to its purpose.  This purpose is dealing with terrorist organizations with the goal of eliminating them.

The purpose of the Ordinance also radiates on identification of the purpose of section 4(a).  Indeed, section 4(a) according to its text, when it is examined on its own, does not associate the words of praise and encouragement to the acts of violence of a terrorist organization specifically.   However, when section 4(a) is read as one unit with the rest of the provisions of the Ordinance, it becomes apparent that the offense specified in it is to be related to the context of terrorist organizations.

6.  This conclusion is supported by the language of the margin headings of the sections of the Ordinance.  Most of the margin headings, including the margin heading of section 4, include the phrase “terrorist organization”.  For example, the margin heading of section 2 is “Activity in a Terrorist Organization”; the margin heading of section 3 is “Membership in a Terrorist Organization”; the margin heading of section 4 is “Support of a Terrorist Organization” and the like.  As to the role of margin notes in the framework of statutory construction, it has already been said:

“. . .although it is true that neither chapter headings nor margin headings add or detract as compared with the clear and unequivocal language of the law’s provision itself. .  .  where it arises from the statutory provision itself the possibility of a limiting interpretation which is consistent with the goal that was expressed in the heading of the chapter or the margin heading it is my view that it is proper to interpret the statute narrowly as aforesaid, in particular when it is a matter of criminal law” (my emphasis T.O) (CrimA 317/63 Tzur v. Attorney General [4] at 95 and see A. Barak, supra at pp. 316-321 and references there).

Indeed, the weight of margin headings in legal interpretation is not substantial, but it certainly may shed light on the purpose of legislation (Ibid.).  In our matter the consistent use of the phrase “terrorist organization” in the margin headings of the sections of the Ordinance, strengthens the construction according to which the Ordinance overall deals with overcoming terrorist organizations.

7.  Even the analysis of section 4, including all of its alternatives, supports this conclusion.  As said, the margin heading of this section is “Support of a Terrorist Organization”.  Indeed, all of its subsections, apart from subsection (a), deal with a type of support of a terrorist organization.  It prohibits support of a terrorist organization by way of publication of words of praise, sympathy or encouragement of its acts of violence.  The section does not deal with publication of words of praise, encouragement or sympathy for acts of violence which are not attributed to such an organization.  In short, the protected value in section 4 is the prevention of support of a terrorist organization, and this as part of the overall layout of the Ordinance, whose purpose is elimination of the foundation of these organizations.

It should be noted in this context that even in the text of section 4(a) there is a hint to the fact that the publication of the words of praise, sympathy or encouragement dealt with within it relate to acts of violence of a terrorist organization.  The section deals with publication of words of praise, encouragement or sympathy for “acts of violence which may cause the death of a person or his bodily injury”.  The definition of terrorist organization in section 1 of the Ordinance is “a group of people that in its operations makes use of ‘acts of violence which may cause the death of a person or his bodily injury’”.  Section 4(a) uses the very same words which constitute the backbone of the definition of “terrorist organization” in section 1.  This rationale also provides support for the argument that the legislator specifically directed section 4(a) of the law at words of praise, sympathy or encouragement for violent activity of a terrorist organization.

8.  The conclusion that the provision of section 4(a) relates to encouragement of acts of violence of a terrorist organization is only strengthened when one examines the historical background and the legislative history of the Ordinance.  The Prevention of Terrorism Ordinance was legislated under the dark shadow of the murder of Count Bernadotte, representative of the United Nations Assembly and his aide Colonel Serot in Jerusalem on September 17, 1948.  This murder hastened the legislation of the Ordinance, but its legislation had a broader background which was the attempt of the provisional government, after the government was established, to bring about the disbandment of the Jewish underground.  Several days after the murder, on September 20, 1948, the Emergency Regulations for Prevention of Terrorism 5708-1948 were passed.  On September 23, 1948, members of the Provisional Council of State gathered for their 19th meeting, in the framework of which said regulations were repealed and replaced with the Prevention of Terrorism Ordinance.  The meeting was opened with the notice of the then-Prime Minister, David Ben-Gurion, as to the murder and a sharp condemnation of the act (see: Minutes of the Meeting of the Provisional Council of State of September 23, 1948, The  Council of the Nation and the Provisional Council of State, Minutes of Discussions, Volume A at p. 31).  From this notice, detailed below we learn of the purpose for which the Prevention of Terrorism Ordinance was passed:

“After consulting with several members of the government – those members that I could reach on Friday evening and Saturday morning – I approached the Ministry of Justice, to immediately prepare emergency regulations against terrorist organizations, according to which it would be possible to punish not only those who commit acts of terrorism – for this the existing laws suffice – but also members of the terrorist organization, even if they themselves do not participate in the terrorist act, and their helpers, and those encouraging them with money, propaganda or other assistance.

On Saturday night the government convened at the Ministry of Defense, heard a detailed report from me as to these activities and decided to proceed with them with full vigor, until the criminals will be caught and brought to justice and the terrorist organizations uprooted.  The government dealt that evening with the proposed Emergency Regulations against Terrorist Organizations, prepared by the Ministry of Justice, ratified it in principle, and assigned a committee of three ministers to draft a final draft for publication in the Official Register as an emergency regulation.  The government weighed whether to delay the publication until the meeting of the Council of State and reached the conclusion – that delay would be wrong and that immediate action was necessary, and it was to publish the regulations within the authority it had, as emergency regulations, however, with the convening of the Council of State the government submits the regulations for the Council’s approval so that the regulations will be made into an ordinance on behalf of the Council of State.” (Emphases mine-- T.O.).

From these words it arises that the Prevention of Terrorism Ordinance was legislated in order to combat the phenomenon of terrorist organizations.  This historical background strengthens the conclusion I reached according to what is said in the Prevention of Terrorism Ordinance overall, that the Ordinance deals exclusively with offenses which relate to terrorist organizations.

9.  The conclusion I reached clarifies and provides a satisfactory explanation for the severity of the criminal prohibition established in section 4(a), a prohibition that contains an infringement on freedom of expression.  When this section is examined detached from its legislative environment and from its historical and legislative background, the impression is created that the infringement on freedom of expression is severe and disproportionate in its degree.  However, this first impression changes, when the section is examined against the background of its context the purpose is understood and the borders of its deployment are clarified.  The prohibition specified in section 4(a), as the rest of the prohibitions in the Ordinance, was intended to defeat the foundation of terrorist organizations.  Against the background of the special severity of this risk, the legislator was of the view that it would be proper to go even further and to also consider publication of praise for violent acts of a terrorist organization as an offense, even if they were done in the past, and even if the publisher of the words of praise is not a member of such an organization himself and does not pose a danger himself.  Moreover, and this is to be emphasized, the section does not require the existence of potential for the realization of any harm as a result of the publication.  One can become accustomed to such a prohibition in a democratic society, although it contains a significant infringement on freedom of expression, when we are dealing with terrorist organizations, with the great and unique risk they embody.

10.  The respondent is aware of the historical background for legislating the Ordinance, but according to its claim, the language of section 4(a) enables its interpretation in a manner that does not limit the prohibition established in it to the description of violent acts of a terrorist organization, and in its view, such an interpretation is more desirable.

As for the language of the article, it is the claim of the respondent, that from review of section 4 one can reach a conclusion opposite to the one reached above.  First, as opposed to each of its subsections, in subsection (a) it is not explicitly noted that the prohibition specified in it refers to a terrorist organization.  From this it can be concluded that there was no intention to limit what was said in it to acts of a terrorist organization.  Moreover, the respondent also claims that limiting the scope of section 4(a) to describing acts of violence of a terrorist organization, will in fact make superfluous the prohibition found in it as this prohibition is covered by other alternatives in section 4.  For example, section 4(b) establishes that a person will be charged with an offense who:

“publishes, in writing or orally, words of praise, sympathy or calls for help or support of a terrorist organization.”

It is the claim of the respondent, that words of praise, sympathy or encouragement for undertaking acts of violence by a terrorist organization are included within this general prohibition of publication of words of praise and encouragement of a terrorist organization.  This act is in its view also covered by section 4(g) of the Ordinance which establishes that a person will be charged with an offense who:

“commits an act that contains an expression of identification with a terrorist organization or sympathy for it, by waving a flag, presenting a symbol or a slogan or voicing an anthem or slogan, or any similar expressive act which clearly reveals such identification or sympathy, and all this in a public place or in a manner that people who are in a public place can see or hear this expression of identification or sympathy.”

Such arguments are to be rejected.  First, the argument according to which the interpretation which bounds the definition of section 4(a) to a terrorist organization, makes the prohibition established in it superfluous, is not to be accepted.  The distinction between the prohibitions established in the various alternatives of section 4 is clear.  The prohibition specified in subsection (b) prohibits publication which contains words of praise, sympathy or calls for help or support of a terrorist organization.  On the other hand, subsection (a) relates to a publication which contains words of praise, sympathy or encouragement of violent acts of a terrorist organization.  The emphasis is on acts of violence of a terrorist organization, and not the terrorist organization itself.

Second, as to section 4(g), from review of the case based description of the type of activities it applies to it is apparent that the section deals with expressions of support and identification via symbolic means, such as anthem, flag waving, slogan and the like (see on this issue CrimA 697/98 Tatiana Susskin v. State of Israel [5] at para. 35). It does not deal with a publication that contains direct literal support of acts of violence of a terrorist organization.

Third, indeed the language of section 4(a) itself can also be interpreted as applying to the type of violent activity that defines terrorist organizations, or even to any violent activity and not necessarily the violent activity of terrorist organizations.  As I noted in the beginning of my words, from a textual standpoint, this possibility is not to be ruled out.  However, as explained above, this interpretation is not consistent with the purpose of the Ordinance, its margin headings, its historical and legislative background and the alternatives of section 4.

11.  According to the respondent’s claim, it is desirable to dismiss the interpretation that limits section 4(a) to publication of words of praise for terrorist acts of a terrorist organization alone also for the reason that it leads, in its view, to an unwanted result.  The respondent brings as an example in support of this argument the fact that the publisher, for example, of words of praise for the massacre at the Cave of Mahpelah or the murder of Prime Minister Yitzhak Rabin, could not be charged with an offense according to section 4(a) of the Prevention of Terrorism Ordinance, and this because these terrorist acts were not carried out by agents of a terrorist organization but by individuals.  In this context, the respondent emphasizes that the reality in Israel proves that the threat that is posed from individuals is no less tangible than the threat posed by organized groups.  In its view, the special importance of section 4(a) of the Ordinance is to be understood in light of this reality.  The prohibition on publishing publications which incite to severe acts of violence on an ideological background, established in section 4(a) of the Ordinance, constitutes a central tool in the effort to prevent terrorist acts in general and those by individuals in particular.  Its importance stems from the fact that its task is to prohibit these seditious publications and thereby prevent an atmosphere which grants the lone damaging person the necessary support to carry out the terrorist act.  In the view of the respondent, accepting the proposed interpretation will leave the prosecution without the tools to cope with the phenomenon of incitement by individuals to commit severe acts of violence with terrorist characteristics.

The respondent proposes to adopt the view of Justice Mazza, which was expressed in the Elba judgment [2] and the Jabarin judgment [1], according to which within the framework of the prohibition in section 4(a) will be included publications which praise or encourage acts of violence of the type that characterizes terrorist activity.  The respondent even suggests a number of central components which make such activity unique in its view, and which distinguish it from “regular” acts of violence.

12.  As I have shown above, the Ordinance was legislated in order to fight against terrorist organizations.  However, the law is that a statute is to be given an updated meaning, in accordance with the changing reality (see A.Barak in his book supra, at p. 264; and see also, for example, CA 2000/97 Lindorn Nicole v. Karnit, Fund for Compensation of those Injured in Traffic Accidents [6] at paragraph 17).  If this is the case, is it not desirable, in the face of the argued change in the character of terrorist activity over time, to walk in the pathway the respondent suggests and broaden the boundaries of the deployment of the prohibition specified in section 4(a) beyond the boundaries originally delineated?  My view is that we are not to do so.  The Ordinance deals with organized terror, and not with acts of violence undertaken by individuals.  It deals with the risk entailed in the joining together of a band of people who undertake in their activities acts of violence which endanger human life.  Organizations of this type, to the extent that they are not cut off at their core, may spread like a cancer in the body of society, and endanger its foundations, and possibly even sabotage the foundations of the regime.  In light of the severity of this risk, primarily during a period of emergency, the use of the severe means utilized by the Ordinance to eliminate this blight is understandable.  I have clarified above, that the special severity of the means utilized  are to be understood against this background, as this is also reflected in the essence of the prohibition established in section 4(a).  Broadening the scope of 4(a) to additional circumstances, which it did not purport to deal with, may destroy the balance established in it, which enables severe infringement on freedom of expression, but only for the purpose of dealing with the extreme phenomenon of terrorist organizations.

13.  As stated, the respondent expresses concern, that accepting the proposed construction will leave the prosecution without the tools to cope with the phenomenon of incitement to commit severe acts of violence with terrorist characteristics, when these are not connected to a terrorist organization.  This claim, to the extent that it reflects the face of reality, indeed is not to be belittled.  However, it cannot change the purpose of section 4(a) which was intended, along with the other offenses established in the Ordinance, to serve as a weapon in the fight against terrorist organizations.  This purpose has not lost its force.  Unfortunately, such organizations have not yet left this world.  Indeed, at the time the Ordinance was legislated it was intended to deal with organizations of a different identity than those we are familiar with today.  A change in times has also brought about a change in the identity of terrorist organizations which constitute a risk to the State.  However, the risk rooted in terrorist organization has remained, and therefore the original meaning of section 4(a) as described above has not faded.

It will be noted, that in existing legislation there exist a number of provisions which may serve the state in its war against the phenomenon of incitement, as the offense of sedition found in Title A of Chapter H of the Penal Law 5737-1977, and the offense of Incitement to Racism established in Title A1 in it.  According to the claims of the respondent the existing arsenal is not sufficient to battle the phenomenon of sedition.  If that is the case, this is a matter for the legislator to address and regulate the prohibition of incitement, in its various aspects.

Based on what has been said above, my conclusion is that the Ordinance only applies to situations in which terrorist organizations are involved.  It does not relate to violent activity, of any type, which has no connection to these organizations.  Therefore, section 4(a) is not deployed over publications which contain words of praise, sympathy or identification with violent acts which were committed by people who are not associated with a terrorist organization.  Limiting the scope of section 4(a) in such a manner, preserves the balance established in it between freedom of expression and the value protected within it.  This prohibition eliminates the concern of a disproportionate infringement on freedom of expression; the infringement is proportional in consideration of the special risk rooted in terrorist organizations.

The Question of the Association of the Described Acts of Violence with a Terrorist Organization

15.  In our matter, Jabarin published, during the Intifada, an article which expresses support, encouragement and sympathy for the throwing of stones and throwing of Molotov cocktails.  Did Jabarin commit an offense according to section 4(a) of the Prevention of Terrorism Ordinance   with this publication?  My answer to this is in the negative.

In order to establish whether a publication is included within the prohibition established in section 4(a), one is to examine whether the acts of violence described in it, which it praises, encourages or sympathizes, are the acts of violence of a terrorist organization.  Section 1 of the Ordinance defines a “terrorist organization”:

“‘a terrorist organization’ is a group of people that uses in its operations acts of violence which may cause the death of a person or his bodily injury or threats of such acts of violence”

There is no doubt that throwing stones and throwing Molotov cocktails are activities which can endanger human life.  But the question is, does Jabarin’s article, which praises and encourages acts of violence, relate to the acts of violence of a terrorist organization?

The acts of violence of the type described in said article were undertaken, during the course of the Intifada, both by individuals and by organized groups that fall under the definition of “terrorist organization”.  Stones and Molotov cocktails were thrown in a disorganized manner, by individuals including children, who acted independently.  However, these activities were also undertaken by groups with an organized foundation that undertook acts of violence to achieve their goals.  I clarified above, that in order to apply section 4(a) of the Ordinance, it is not sufficient that the acts described in the publication are of the type that characterize terrorist activity, but it is necessary that they be the acts of such an organization.  Does section 4(a) apply to a publication of the type we are dealing with, a publication which praises and encourages acts of violence undertaken both by individuals and by terrorist organizations, and which in itself contains no indication, explicit or implicit, of whose activities it wishes to encourage and praise, and when the emphasis in it is on the acts of violence themselves without any connection to the characteristics of those undertaking them?

16.  It is my view that section 4(a) does not apply to said publication.  The reason for this is found in the purpose of section 4(a).  I clarified above, that its purpose is not to prohibit a publication which encourages, praises or sympathizes with acts of violence of the type which characterize terrorist activity.  It is intended, as are the rest of the alternatives of section 4, to prevent support of terrorist organizations, and this as part of an overall system in the Ordinance whose purpose is to eliminate the foundation of such organizations.  In order for a publication to be included in the framework of section 4(a), it is necessary, in my opinion, for it to be understood from it that it supports acts of violence of a terrorist organization.  Indeed, it is not necessary that the publication contain explicit reference to such an organization.  It is sufficient that it be implied from it that it supports violent activities undertaken by it.  For example, a publication which praises acts of violence without relating to those undertaking it, when it is known to all that a terrorist organization is behind the act, will fall within the framework of section 4(a) of the Ordinance.  However, a publication which praises and encourages acts of violence, from the content of which it is not to be understood that it is intended to support a terrorist organization, but the emphasis in it is on the acts of violence itself, without connection to the characteristics of those undertaking them, does not fall within the prohibition established in section 4(a).

In our matter, the publication includes words of praise and sympathy for acts of violence of the type of throwing of stones and Molotov cocktails.  As said, it contains no indication that it was intended to praise an act of violence of a terrorist organization.  My impression from reading the article is that the emphasis in it is on acts of violence, when the characteristics of those undertaking them do not add or detract.  Moreover, in the major portion of the article, as can also be seen from the section quoted in paragraph 1 above, Jabarin relates to acts of violence that he himself undertakes, or seeks to undertake.  The respondent is not claiming that Jabarin himself is a member of a terrorist organization.  Therefore, words of praise for his actions, or encouragement to act like him, are not included within the framework of words of praise or encouragement for acts of violence of a terrorist organization.

17.  In light of this, my conclusion is that the article does not support a terrorist organization, by means of sounding words of praise and encouragement for acts of violence undertaken by it.  From hence that the publication we are dealing with does not include the required elements for formation of the offense of support of a terrorist organization established in section 4(a) of the Ordinance.

18.  Based on the above, I will propose to my colleagues that the petitioner’s appeal be allowed and that he be acquitted of the charge he was convicted of.

 

President A. Barak

I agree

 

Justice D. Dorner

I agree

 

Justice J. Türkel

1.  I concluded my opinion in CrimA 2831/95 Rabbi Ido Elba  v. State of Israel [2] with the words: “it is said in the book of Kohelet that  “no man controls the spirit—to trap the spirit” [Ecclesiastes 8,8] Let us not hold back man’s spirit.” (Ibid. at 337)

In the view of the respondent’s counsel in the briefs they submitted “there are expressions, and the petitioner’s expression is included among these, that even if perhaps they express man’s spirit it is appropriate to place limitations on this spirit as the entire purpose and goal of that spirit is to incite harm to the spirit and body of other people.”

2.  I go in my way, as in the Elba case [2] and as in CrFH 1789/98 State of Israel v. Benyamin Kahane [7] the decision on which is to be given alongside the decision here.  In my opinion it is proper to narrow, by way of construction, the scope of deployment of the criminal law provisions which infringe on freedom of expression.  As I said in the Elba  judgment “according to my perspective, across the standard at one end of which is absolute freedom of expression and at the other end of which – its prohibition, the balancing point is to be set very close to the first edge.” (Ibid. at p. 331).

Indeed the words that the petitioner wrote in the article that was published, for which he was convicted in CrimA 4147/95 Muhammad Yousef Jabarin v. State of Israel [1] are deserving of serious condemnation; however, such things are not to be prevented nor is their sting to be dulled, using the authority of section 4(a) of the Prevention of Terrorism Ordinance 5708-1948 (hereinafter:  “the section”).  In the battle for freedom of expression we should not lower our gaze to the close range of the throwing of a stone or hurling of a Molotov cocktail but rather raise our eyes to the horizon of Jewish and Democratic Israel, for which freedom of expression is one of its foundation stones.  Protection of the petitioner’s right to speak his words is not protection of his defamatory words, but it is protection of the right of the person holding another opinion to speak his mind.  Protection of the right of the petitioner is protection of my right to speak my words, to sound the poetry of the poets that speak from my heart, and to cry out my cry of truth.

3.  The construction of my colleague, Justice T. Or, narrows the range of deployment of the section and is favorable in my eyes.  I agree with his view.

 

Justice Y. Kedmi

I read through the opinion of my colleague Justice Or, and unfortunately I cannot agree with his view.  According to my approach, as it will be presented below, the construction that was given to section 4(a) of the Prevention of Terrorism Ordinance in the Elba  case (CrimA 2831/95)[2] – by Justice Mazza – is the proper construction; and I have not found any justification to change it or deviate from it. Two topics are up for discussion in the case before us as to the construction of said section 4(a).  The one, which is the issue for which the further hearing was granted – deals with the question, whether a “causal connection” is needed between the publication of words of praise, sympathy or encouragement of acts of violence, and the occurrence of acts of violence in fact.  And the second -- deals with the question, whether section 4(a) speaks only of publication of words of praise for acts of violence that were committed by a terrorist organization; or whether in its framework are also included words of praise for acts of violence that were committed by private persons not on behalf of a terrorist organization when they satisfy the characteristics of the acts detailed in the body of the article.

As to the causal connection , I accept, in principle, the approach that states: that lacking an explicit statement, noting a prohibited “character mark” of a circumstance – in this case the publication – is not sufficient to convey a requirement for the presence of any particular level of probability of the actualization of that “character mark”; and that there is to be seen in noting the prohibited character mark a requirement which relates to an inherent trait of the circumstance as opposed to its potential to occur.  On this matter see the words of my colleague, Justice Mazza in CrimA 6696/96 [8] in connection with section 136(c) of the Penal Law: “the phrase ‘of a seditious nature’ is directed at the content of the publication and not the degree of probability that the publication will cause rebellion.”

However, when it has become clear that there is no debate that the requirement that the acts of violence which the petitioner’s article deals with, are acts of violence “which may cause the death of a person or his bodily injury” as in their meaning in said section 4(a), I do not find it appropriate to expand on this issue here; and in my view it remains “open for further discussion”.

As to limiting the application of the prohibition established in said section 4(a) to words of praise and encouragement of acts of a terrorist  organization only, I agree with the position that was presented by Justice Mazza in the Elba  case, according to which: this section relates to the publication of words of praise and encouragement for violence of the type that characterizes terrorist activity; and it is of no consequence whether these are committed by a terrorist organization or a private individual not on behalf of such an organization.

From a textual perspective, there are two rationales at the basis of my approach.  The first – the language of said section 4(a) does not include a requirement that the acts which are the subject of the encouragement and praise will be such that they are committed by a terrorist organization in particular; as opposed to all the other subsections of section 4, which speak specifically of terrorist organizations.  And the second – in describing the acts subject to the prohibition established in said section 4(a) – “that may cause the death of a person or his bodily injury, or of threats of such acts of violence”—the legislator repeated, with vigorous precision, the acts which characterize a terrorist organization, as per the definition in section 1 of the Ordinance; when the reference in that definition to a “band of people” as the doers of the actions, was dropped from section 4(a).  This situation teaches, in my approach, that the legislator intended to establish in said section 4(a) a general prohibition on words of praise and encouragement for acts which characterize a terrorist organization; and this – and Justice Or has described this at length – as an exception within its environment, which overall, speaks of the activity of a terrorist organization explicitly.

The language of section 4(a) is not suffering from a textual “failure” which must be healed by way of construction, as is necessitated by the approach of my colleague.  “Omission” of the requirement according to which it is a matter of praise and encouragement for acts “of” a terrorist organization, repeats itself twice:  first in the very absence of the mention of the terrorist organization; and later, in copying the definition of the acts which characterize a terrorist organization without mentioning the doer.  The language of section 4(a) is clear, and deliberately does not include the requirement that the doer of the actions the subject of the encouragement and praise will be a terrorist organization.  Adding the requirement which narrows the prohibition established in said section 4(a) as suggested by my colleague Justice Or, constitutes in the present case, “judicial legislation” as opposed to “construction”.

The result I have reached is not necessitated just from the textual aspect of the version of the provision, as detailed above, but also fits in -- in my approach – with the legislative purpose and the framework in which it is found.  Indeed, as is apparent from the legislative history of the Ordinance, the factor that led to its legislation was the need to create a tool to combat terrorist organizations; and apparently the conclusion is necessitated that section 4(a) is also directed to serve this tool.  However, at the end of the day, the struggle is not with an “organization” as such, but the “activity” for which the organization was set up and which it carries out; and it is not surprising, to see the “intertwining” of a provision which is directed at deterring from “activity” which characterizes the organization, even when this is not carried out by a member of the organization, in its name or on its behalf.  When the final result of the struggle is prevention of “terrorist activity”, we do not see an absence of logic– requiring repair -- in that among the rest of the prohibitions there has also been established a prohibition which speaks directly to preventing “activity” of the type that a terrorist organization carries out.  Prohibition of the publication of words of praise for “activity of a terrorist nature” that was carried out by one who was not a member of a terrorist organization, does not constitute, according to this approach, a “foreign seed” – lacking in logic – in the Ordinance – which is directed at blocking the activity of terrorist organizations.

Aside from and in addition to what is said above – and beyond what is needed – I feel it appropriate to add the following comment.  Even if the language of the provision were to leave room for a restricting definition, I would reject such construction due to the “change of circumstances” since the legislation of the Ordinance; and this by authority of the rule which denies reliance on historical construction which was good in its day and which ignores the development which has occurred in reality.

“legislative history must not control us ‘from the graves’; but we also must not build our legislative structure without roots.  The proper balance between past and future, between knowledge of what was, and knowledge of what should be, is what stands at the foundation of proper use of legislative history in establishing the purpose of the legislation.”  (A. Barak, Interpretation in Law, Volume 2, Legislative Construction, 1993 [13] at p.  351).

The phenomenon of terror has undergone many changes over the years.  In the past, including at the time of legislation of the Ordinance, the phenomenon was focused on activity carried out by terrorist organizations; and the phenomenon of private terrorists – “freelancers” – was in its infancy.  However, today the phenomenon of terrorism has ceased to be the exclusive activity of terrorist organizations; and the role of individuals, who mimic the members of the organizations but act on their own accord, has reached significant proportions.  It is not without reason then, that the definition acceptable to the United States Government for terrorism also specifically includes within it reference to terrorism by individuals.

““Terrorism is the threat or use of violence for polotical [sic] purposes by individuals or groups, whether acting for or in opposition to established governmental authority, when such actions are intended to shock, stun, or intimidate a target group wider than the immediate victims.”  (D. E. Long, The Anatomy of Terrorism (1990) [11] at p. 3; emphasis added Y.K.).

Our State has recently witnessed the harsh dangers embedded in acts of terrorism of individuals – who do not act on behalf of an organization –with the murder of the prime minister Yitzhak Rabin (may his memory be a blessing), in the actions with a terrorist character by someone who was not acting on behalf of a terrorist organization.  The danger embedded within those “unorganized” terrorists is continually increasing and its strength has lately surpassed that embedded in terrorist organizations; experience has shown that the task of foiling the activities of those individual terrorists is particularly difficult given their seclusion.

In such a situation, there is no justification for the distinction between words of praise for violent acts of members of an organization and words of praise for actions of the same type that were committed by those who are not members of any organization; as the purpose of the prohibition is to prevent the existence of activity of a terrorist nature; whoever those carrying it out may be.

And finally, I am not oblivious to the fact that my position as to the construction of the provision of said section 4(a) clashes with the basic right of freedom of expression.  Indeed, such is the face of things.  However, said right is not an absolute right but a relative one; where the legislator gnaws away at it from the authority of the right to life and security while preserving the necessary “proportionality” we must honor its provision.  Said section 4(a) establishes such a provision.

Conclusion

According to my approach, the construction given to section 4(a) in the Elba case [2] is to be left standing as it was adopted by the Justices in the panel in first discussion in the matter before us; and it is not appropriate to intervene in the conviction of the appellant.

As an aside I would like to add that even if the opinion of my colleague Justice Or is accepted, according to which section 4(a) speaks only of words of praise for violent actions “of a terrorist organization” the appeal is still to be denied; and this, as the actions for which the appellant showed support, meet, at the end of the day, this requirement as well.  It is well known that throwing stones and Molotov cocktails during the intifada, was committed first and foremost by members of Palestinian terrorist organizations on behalf of their organizations; when individuals, who are not members of organizations, were dragged in after them.  The possibility and even the fact – that these acts were committed also by individuals who are not members of a terrorist organization, does not remove the words of praise the appellant published from the purview of said section 4(a) even according to the “restricting” formula proposed by my colleague.  Review of the appellant’s article shows, that it speaks of sweeping support of all acts of throwing stones and Molotov cocktails without distinction as to those committed by members of terrorist organizations and those committed by individuals that are not such; from hence that the support also  refers to activities of terrorist organizations.

 

Vice-President S. Levin

1.  I agree with my hon. colleague Justice T. Or that the language of section 4(a) of the Prevention of Terrorism Ordinance, on its own, can also encompass violent activity of the type that characterizes terrorist organizations, or even violent activity of any type, however, in my view, it must be so interpreted.  I do not agree with him that the said paragraph is to be interpreted as referring only to “acts of violence” of a terrorist organization.

The thesis which bases the acquittal on a narrow interpretation of section 4(a) relies on the purpose of the Prevention of Terrorism Ordinance, the margin heading of section 4 and other sections of the Ordinance, the similarity between the language of section 4(a) and the definition of “terrorist organization” in section 1 of the Ordinance, the historical background of the Ordinance and the need to interpret said statute as much as possible in a manner that does not infringe on freedom of expression.  I do not accept this position, for the purposes of the petition before us.

As to the purpose of the Prevention of Terrorism Ordinance said thesis creates circuitous reasoning (inextricabilis circulus):   if you start with the assumption that the purpose of the Ordinance is only war with terrorist organizations, then the thesis is well based; if you start from the conclusion that the Ordinance has an additional purposes which is also to fight against the actions of individuals who publish words of praise, sympathy or encouragement for acts of violence which may cause a person’s death or injury then the thesis is not well based and it assumes the desired result as the basis of its rationale.  Moreover, a similar question came before us in CrFH 1789/98 [7] and the court determined there that a broad construction was to be given to the offense of sedition although it was also possible there to interpret the wording “to incite to seditious acts” as referring to an act that that causes harm to the structure of the regime alone, and I do not see a significant difference in the means of interpretation of the two statutes.

2.  The value of a margin heading in the construction of section 4(a) of the Ordinance is minimal and it is given sufficient weight in the approach of Justice Mazza in CrimA 2831/95 [2], that section 4(a) speaks of types of activity that are characteristic of a terrorist organization and not violent activity when it stands on its own; even in the similarity between the grounds of paragraph (a) of section 4 and the definition of “terrorist organization” in section 1 of the Ordinance there is not in my view support of the acquitting result and vice versa; the fact that in section 4(b)(c)(d)(e)(f) of the Ordinance a “terrorist organization” is mentioned, as opposed to in paragraph (a), can teach, by way of evidence from the contrary, that paragraph 4(a) does not refer specifically to a “terrorist organization”; the examples from the legislative history which led to the legislation of the Ordinance are in my view of little weight, if they did not find expression in the wording of the Ordinance, that with its legislation became a living thing that carries its own weight.  Absent sufficient indication in the wording of section 4 of the Ordinance that the protected value in this section is only the struggle with a terrorist organization, it appears to me that text is to remain within its literal meaning and the protected interest in paragraph (a) is also the struggle with one who commits the types of activities that are characteristic of a terrorist organization.

3.  The central question in this further hearing is whether proper construction of section 4(a) of the Ordinance requires limiting the scope of deployment of the section only to activity of a terrorist organization although this was not said in paragraph (a) and that is – in order to defend freedom of expression.  The topic we are dealing with is the normative construction of a primary statute and not its application to a concrete instance, as in our matter it is possible that it will be necessary to utilize stringent criteria of probability in order to prevent infringement of freedom of expression.  All agree that the deployment of the principle of freedom of expression can be pushed back in the presence of restrictions and limitations which relate to considerations which may narrow the scope of its deployment.  Accepting the position of the petitioner in the normative sphere means closing off options for a conviction based on clear text for offenses of severe incitement to acts of violence characteristic of a terrorist organization, when, apparently there is no other statutory source to rely on in order to convict one who commits the act.  Under these circumstances I am not of the view that the interpreter has the option of applying a general norm of freedom of expression that can limit the statute’s words resulting in the release of the accused from criminal liability.  Just as it is true that the law is a “a “creature living within its environment” for the purpose of restricting the scope of its deployment  in the appropriate case in the face of the application of general principles, so too is it a “a creature living within its environment” for the purpose of applying its exacting words, if it turns out – in the appropriate case – that a restrictive construction of the section will harm the interest which the law comes to protect; compare: the judgment of Justice Landau in CrimA 401/79 Lamdan v. State of Israel [9] at p. 56 near the letter “a”.  Such, in my view, is the situation in the present case.

4.  Were my opinion to be heard we would therefore decide that section 4(a) of the Prevention of Terrorism Ordinance also applies to those who commit acts of terror which characterize terrorist organizations and I have no doubt that the content of the article meets this definition.  Therefore, in theory I should have expressed my view also as to the question for which the further hearing was granted which relates to the existence of a causal connection between the publication of the words of praise, sympathy or encouragement to the risk of the occurrence of acts of violence as a consequence of the publication; and the degree of its strength; as my honorable colleague, Justice Kedmi, I have been satisfied that the content of the articles also meets the more stringent test of “clear and present danger”.  Therefore I do not see a need to express an opinion as to the first question brought before us for determination.

I have therefore reached the conclusion that the judgment of the Supreme Court in the first hearing is to be upheld and the conviction of the petitioner is to be left as is.

 

Justice E. Mazza

I cannot agree with the opinion of my colleague Justice Or.  I have expressed my stance relative to the construction of section 4(a) of the Prevention of Terrorism Ordinance  5708-1948 in my judgment in CrimA 2831/95 Elba  v. State of Israel [2] at pp. 282-286, and in my judgment in the appeal which is the subject of the further hearing before us (CrimA 4147/95 Jabarin v. State of Israel [1])  The reasoning of my colleagues, the Vice-President and Justice Kedmi, only strengthened me as to the correctness of the position I expressed in these judgments.  If our views were to be heard, this appeal would be denied.

 

It has been decided by a majority of opinions as per the judgment of Justice T. Or.

 

29 Kislev 5760

November 27, 2000

 

Editor’s note:  Following this judgment and the Court’s determination that section 4(a) of the Prevention of Terrorism Ordinance 5798-1948 applies only to sedition by a terrorist organization and does not apply to sedition by individuals, the Ordinance was amended such that section 4(a) of the Ordinance was nullified and in its stead an offense of sedition to violence or terror was established in the Penal Code.

Solodkin v. Beit Shemesh Municipality

Case/docket number: 
HCJ 953/01
HCJ 1355/01
HCJ 7406/01
HCJ 2283/02
Date Decided: 
Monday, June 14, 2004
Decision Type: 
Original
Abstract: 

Facts: An enabling law of the Knesset empowers local authorities to enact bylaws that prohibit or restrict the sale of pig meat and meat products within the municipal boundaries. The respondent municipalities enacted such bylaws, which restricted or prohibited the sale of pig meat and meat products within their respective boundaries. The petitioners challenged these bylaws, arguing that they violated the freedom of occupation of the sellers of pig meat, and the liberty of the consumers to adopt whatever lifestyle they saw fit, without interference amounting to religious coercion.

 

Held: The purposes underlying the enabling law empower the local authorities to prohibit or restrict the sale of pig meat and meat products, provided that each local authority makes its decision in accordance with the proper criteria, namely a balancing of religious and national sensibilities of those persons who object to the sale of pig meat against the violation of the human rights of those persons who wish to sell or consume pig meat. This balancing must be made in view of the local character of the population in each neighbourhood. The Supreme Court returned the matter to the local authorities to reconsider their decisions on the basis of the criteria set out in the judgment, without expressing any opinion as to the propriety, or otherwise, of the specific bylaws that had been enacted.

 

Petitions denied.

 

Voting Justices: 
Primary Author
majority opinion
majority opinion
majority opinion
majority opinion
majority opinion
majority opinion
majority opinion
majority opinion
majority opinion
Full text of the opinion: 

HCJ 953/01

MK Marina Solodkin

v.

1.     Beit Shemesh Municipality

2.     Minister of Interior

HCJ 1355/01

Shinui — the Secular Movement and five others

v.

1.     Minister of Interior

2.     Beit Shemesh Municipality

HCJ 7406/01

MK Marina Solodkin and three others

v.

1.     Carmiel Municipality

2.     Mayor of Carmiel

3.     Minister of Interior

HCJ 2283/02

Manya Delicatessen Meat and Sausage Product Industries Co. Ltd

v.

1.     Mayor of Tiberias

2.     Tiberias Municipal Council

3.     Attorney-General (HCJ 2283/02)

 

The Supreme Court sitting as the High Court of Justice

[14 June 2004]

Before President A. Barak, Vice-President Emeritus T. Or,
Vice-President E. Mazza and Justices M. Cheshin, J. Türkel, D. Beinisch,
A. Procaccia, E.E. Levy, M. Naor

 

Petition to the Supreme Court sitting as the High Court of Justice

 

Facts: An enabling law of the Knesset empowers local authorities to enact bylaws that prohibit or restrict the sale of pig meat and meat products within the municipal boundaries. The respondent municipalities enacted such bylaws, which restricted or prohibited the sale of pig meat and meat products within their respective boundaries. The petitioners challenged these bylaws, arguing that they violated the freedom of occupation of the sellers of pig meat, and the liberty of the consumers to adopt whatever lifestyle they saw fit, without interference amounting to religious coercion.

 

Held: The purposes underlying the enabling law empower the local authorities to prohibit or restrict the sale of pig meat and meat products, provided that each local authority makes its decision in accordance with the proper criteria, namely a balancing of religious and national sensibilities of those persons who object to the sale of pig meat against the violation of the human rights of those persons who wish to sell or consume pig meat. This balancing must be made in view of the local character of the population in each neighbourhood. The Supreme Court returned the matter to the local authorities to reconsider their decisions on the basis of the criteria set out in the judgment, without expressing any opinion as to the propriety, or otherwise, of the specific bylaws that had been enacted.

 

Petitions denied.

 

Legislation cited:

Basic Law: Freedom of Occupation.

Basic Law: Human Dignity and Liberty, ss. 2 and 4.

Beit Shemesh (Pigs and Pig Meat) Bylaw, 5760-2000.

Carmiel (Pig Meat) Bylaw, 5738-1978.

Carmiel (Pig Meat) Bylaw, 5761-2001.

Local Authorities (Special Authorization) Law, 5717-1956, ss. 1, 2, 3, 4, 5, 6.

Municipalities Ordinance [New Version], s. 258.

Prohibition against Raising Pigs Law, 5722-1962.

Tiberias (Pigs and Pig Meat) Bylaw, 5718-1958.

 

Israeli Supreme Court cases cited:

[1]        HCJ 122/54 Axel v. Mayor, Council Members and Residents of the Netanya Area [1954] IsrSC 8 1524.

[2]        HCJ 155/60 Elazar v. Mayor of Bat-Yam [1960] IsrSC 14 1511.

[3]        HCJ 72/55 Freidi v. Tel-Aviv-Jaffa Municipality [1956] IsrSC 10 734.

[4]        HCJ 163/57 Lubin v. Tel-Aviv-Jaffa Municipality [1958] IsrSC 12 1041.

[5]        HCJ 129/57 Manshi v. Minister of Interior [1958] IsrSC 12 209.

[6]        HCJ 3872/93 Meatreal Ltd v. Prime Minister and Minister of Religious Affairs [1993] IsrSC 47(5) 485.

[7]        HCJ 1/49 Bajerno v. Minister of Police [1948] IsrSC 2 80.

[8]        HCJ 1715/97 Israel Investment Managers Association v. Minister of Finance [1997] IsrSC 51(4) 367.

[9]        FH 13/58 Tel-Aviv-Jaffa Municipality v. Lubin [1959] IsrSC 13 118.

[10]     HCJ 806/88 Universal City Studios Inc. v. Film and Play Review Board [1989] IsrSC 43(2) 22; IsrSJ 10 229.

[11]     HCJ 651/03 Association for Civil Rights in Israel v. Chairman of the Central Election Committee for Sixteenth Knesset [2003] IsrSC 57(2) 62.

[12]     CA 6024/97 Shavit v. Rishon LeZion Jewish Burial Society [1999] IsrSC 53(3) 600; [1998-9] IsrLR 259.

[13]     HCJ 4541/94 Miller v. Minister of Defence [1995] IsrSC 49(4) 94; [1995-6] IsrLR 178.

[14]     HCJ 5016/96 Horev v. Minister of Transport [1997] IsrSC 51(4) 1; [1997] IsrLR 149.

[15]     HCJ 73/53 Kol HaAm Co. Ltd v. Minister of Interior [1953] IsrSC 7 871; IsrSJ 1 90.

[16]     HCJ 14/86 Laor v. Film and Play Review Board [1987] IsrSC 41(1) 421.

[17]     HCJ 230/73 S.T.M. Ltd v. Mayor of Jerusalem [1974] IsrSC 28(2) 113.

[18]     HCJ 3477/95 Ben-Atiya v. Minister of Education, Culture and Sport [1995] IsrSC 49(5) 1.

[19]     HCJ 6226/01 Indor v. Mayor of Jerusalem [2003] IsrSC 57(2) 157.

[20]     HCJ 7128/96 Temple Mount Faithful v. Government of Israel [1997] IsrSC 51(2) 509.

[21]     HCJ 4644/00 Jaffora Tabori Ltd v. Second Television and Radio Authority [2000] IsrSC 54(4) 178.

[22]     HCJ 4769/95 Menahem v. Minister of Transport [2003] IsrSC 57(1) 235.

[23]     CrimA 217/68 Isramax Ltd v. State of Israel [1968] IsrSC 22(2) 343.

[24]     CA 6821/93 United Mizrahi Bank Ltd v. Migdal Cooperative Village [1995] IsrSC 49(4) 221.

[25]     CrimA 858/79 Lapid v. State of Israel [1980] IsrSC 34(3) 386.

[26]     HCJ 3791/93 Mishlav v. Minister of Interior [1993] IsrSC 47(4) 126.

[27]     AAA 5042/01 Zid v. Faras [2002] IsrSC 56(3) 865.

 

Israeli Magistrates Court cases cited:

[28]     CrimC (Net.) 1312/95 State of Israel v. Rubinstein (unreported).

 

Jewish law sources cited:

[29]     Babylonian Talmud, Menahot 64b.

[30]     Maccabees 2, 7, 1.

 

For the petitioners in HCJ 953/01, 7406/01 — Z. Farber.

For Beit Shemesh Municipality — M. Berkovitz, O. Gamliel.

For the Ministry of the Interior — A. Licht, Senior Assistant to State Attorney.

For the petitioners in HCJ 1355/01 — G. Koren.

For the petitioner in HCJ 2283/02 — U. Edri, O. Kabiri.

For respondents 1-2 in HCJ 7406/01 — S. Geva.

For respondents 1-2 in HCJ 2283/02 — Y. Karni.

 

 

JUDGMENT

 

 

President A. Barak

Tiberias Municipality prohibited, in a bylaw, the sale of pig meat and meat products in all areas within the Municipal boundaries. Beit Shemesh Municipality and Carmiel Municipality prohibited, in a bylaw, the sale of pig meat and meat products in some of the areas within the Municipal boundaries, while permitting the sale of pig meat and meat products in other areas. Were these bylaws passed lawfully? That is the question before us.

Background

1.    Since the nineteen-fifties, the question of the sale of pig meat and meat products within the boundaries of local authorities has remained constantly on the political, legal and judicial agenda in Israel (for a survey, see D. Barak-Erez, ‘The Transformation of the Pig Laws: From a National Symbol to a Religious Interest?’ 33 Hebrew Univ. L. Rev. (Mishpatim) 403 (2003)) At first, local authorities made a licence to run a business conditional upon not selling pig meat and meat products within its boundaries. When the legality of this condition was brought before the High Court of Justice, it was held that a local authority does not have the power to made a business licence conditional upon not selling pig meat and meat products. President Olshan said that the sale of pig meat within the boundaries of the local authority ‘is in our opinion a general and national problem, which is not unique to any particular place, and its solution rests with the sole jurisdiction of the national legislature, unless the national legislature has seen fit to delegate this authority to the local authorities’ (HCJ 122/54 Axel v. Mayor, Council Members and Residents of the Netanya Area [1], at p. 1531). The contention that the power of the local authority to prohibit the sale of pig meat derived from its duty to maintain order and security within its boundaries was also rejected. Justice Silberg said that ‘the forum for conducting the various ideological disputes between sections of the public — such as religion, nationality, socialism, etc. — is the Knesset or the central institutions of the Government, and neither the municipality nor the local authority are competent to regulate them or “guilty” of not regulating them…’ (HCJ 155/60 Elazar v. Mayor of Bat-Yam [2], at p. 1512).

2.    In addition to refusing a licence to open a business that sold pig meat and meat products pursuant to general powers, several local authorities adopted a direct measure: they enacted bylaws that expressly prohibited the sale of pig meat within the boundaries of the local authority. The legality of these bylaws came before the Supreme Court in the middle of the nineteen-fifties. It was held that a local authority does not have the power to prohibit the sale of pig meat by means of subordinate legislation. Giving his reasons for this approach, Justice Goitein said ‘… that a body that had the power to enact subordinate legislation of a local nature should not be allowed to regulate religious problems under the cloak of regulating the sale of meat in a certain place. The Knesset, rather than the municipality, should regulate matters of religion’ (HCJ 72/55 Freidi v. Tel-Aviv-Jaffa Municipality [3], at p. 752).

The enabling law

3.    The regulation of the prohibition against the sale of pig meat passed therefore to the Knesset, which enacted the Local Authorities (Special Authorization) Law, 5717-1956. The law contains six sections. It deals with the prohibition of raising pigs and the prohibition of selling pig meat and meat products. The first issue was regulated several years later in the Prohibition against Raising Pigs Law, 5722-1962, and the provisions in this regard were removed from the Local Authorities (Special Authorization) Law, which was limited to the sale of pig meat and meat products only. The first two sections provide as follows:

‘Prohibition of the sale of pig meat and meat products

1.  Notwithstanding what is stated in any other law, a local authority shall be competent to enact a bylaw that will restrict or prohibit the sale of pig meat and meat products that are intended for consumption.

Commence-ment of the prohibition

2.  A local authority may impose a restriction or prohibition as stated in section 1 on the whole area of its jurisdiction or on a specific part thereof, provided that they shall apply to the whole of the population in that area or in that part.’

Additional provisions in the enabling law grant a local authority ancillary powers (s. 3) and state that whoever breaches a provision of the bylaw after the enactment of the enabling law is liable under the criminal law (ss. 4 and 6). A provision was also included with regard to preserving powers (s. 5).

4.    On the basis of the enabling law, many local authorities enacted bylaws restricting the sale of pig meat and meat products. Frequently the bylaw imposed a complete prohibition of the sale of pig meat and meat products within the boundaries of the local authority. Sometimes the prohibition was limited to a certain area within its jurisdiction. Attempts were made in the Knesset to replace the arrangement in the Local Authorities (Special Authorization) Law with a general prohibition (see, for example, the draft Prohibition against Raising Pigs Law (Amendment), 5785-1985). These attempts did not become legislation.

5.    During the nineteen-nineties, the sale of pig meat and meat products became significantly more widespread, notwithstanding the prohibitions contained in the municipal bylaws. It is possible that one of the reasons for this is connected with the large waves of immigration from the former Soviet Union. Some of these immigrants, who were accustomed to consuming pig meat in their countries of origin, brought with them a demand for pig meat and meat products in the places where they were living. Against this background, there was an increase in the number of shops selling pig meat and meat products in cities where large numbers of immigrants from the former Soviet Union were concentrated. In several local authorities, criminal proceedings were filed on account of offences against the bylaws prohibiting the sale of pig meat (see, for example, CrimC (Net.) 1312/95 State of Israel v. Rubinstein [28]). Against this background, the Attorney-General was required to consider the issue of the bylaws prohibiting the sale of pig meat. He directed the prosecutors in the local authorities to examine the reasonableness of the restrictions imposed in the bylaws in accordance with the specific needs and circumstances of the local authorities concerned before filing indictments (see the Guidelines of the Deputy Attorney-General (Advice) to prosecutors in the local authorities dated 19 February 1998). Guidelines to the same effect were given to the legal adviser of the Ministry of the Interior, before approving the enactment of bylaws that prohibit the sale of pig meat (Guidelines of the Deputy Attorney-General to the legal adviser of the Ministry of the Interior dated 9 March 1998).

The petitions

6.    We have before us four petitions concerning bylaws in three local authorities. Two petitions are directed against the Beit Shemesh (Pigs and Pig Meat) Bylaw, 5760-2000 (hereafter — the Beit Shemesh bylaw). The bylaw was enacted by the Municipal Council, and was approved by the Minister of the Interior. It has not yet been published in Reshumot. This bylaw prohibits the sale of pig meat in the areas marked on a map that was attached to the bylaw (ss. 1 and 3). These areas include the whole area of Beit Shemesh, with the exception of the industrial zones, which are situated outside the residential neighbourhoods of the city. MK M. Solodkin filed a petition against the legality of this bylaw (HCJ 953/01). The second petition was filed against the same bylaw by the Shinui movement, four owners of shops in the city of Beit Shemesh that sell pig meat products and a resident who is accustomed to buy these products (HCJ 1335/01). In response to the petitions, an interim order was made prohibiting any actions within the framework of the Beit Shemesh bylaw. As a result, the bylaw was not published.

7.    The third petition, in which MK M. Solodkin is also a petitioner, together with three shop owners who sell pig meat (HCJ 7406/01) concerns two bylaws in the city of Carmiel. The first bylaw (the Carmiel (Pig Meat) Bylaw, 5738-1978) prohibits the sale of pig meat in the whole of Carmiel, apart from the industrial zone. The bylaw was reconsidered by the local council, which enacted the Carmiel (Pig Meat) Bylaw, 5761-2001. This bylaw repealed its predecessor and enlarged the area in which the prohibition against the sale of pig meat did not apply to two commercial areas in the city. The petition is directed against the legality of both the old and the new bylaws. During the hearing of the petition, an interim order was made that postponed the commencement of the new bylaw and prohibited the Carmiel municipality from enforcing the old bylaw, all of which until judgment was given in the petition.

8.    The fourth petition (HCJ 2283/02) is directed against the Tiberias (Pigs and Pig Meat) Bylaw, 5718-1958 (hereafter — the Tiberias bylaw). The bylaw prohibits the sale of pig meat in Tiberias. The petition was filed by a company involved in the manufacture and wholesale and retail marketing of pig meat products, which markets its products, inter alia, to delicatessens in the city of Tiberias. The petition before us was filed as a result of a previous petition that was directed against the Tiberias bylaw (HCJ 9533/00). That petition was struck out after the Tiberias Municipality agreed to the court’s recommendation that it should reconsider the Tiberias bylaw, in accordance with the principles of the Attorney-General’s position. The issue was reconsidered by the Municipal Council, which decided (on 20 November 2001) to leave the Tiberias bylaw unchanged.

9.    When the respondents’ reply was received, a hearing of the four petitions took place on 19 June 2002. The hearing took place before a panel of three justices. It was decided to ask for supplementary details concerning demographic and geographic figures in each local authority and with regard to the location of the shops selling pig meat. Finally it was decided to expand the panel to nine justices. The panel heard the arguments of the parties on 7 December 2003. After the hearing, an interim order was made, at the request of the petitioner in the petition against Tiberias Municipality (HCJ 2283/02), to the effect that the Tiberias bylaw should not be enforced. After the hearing was ended, the Movement for Fairness in Government filed an application to join the petitioners as a ‘friend of the court.’ We see no reason to approve this joinder, both because of the lateness in filing the application and also on the merits. The application is denied.

The petitioners’ contentions

10. The petitioners argued before us that the bylaws that are the subject of the petitions violate the freedom of occupation of the shop owners and marketers. In addition, they prejudice the basic right of the secular public that consumes non-kosher meat to freedom of conscience and freedom from religion. In the opinion of the petitioners, the enabling law should be given a meaning that is consistent with the Basic Law: Human Dignity and Liberty and with the Basic Law: Freedom of Occupation. They argue that the only consideration that may be taken into account is the harm to the feelings of the religious public. According to their position, the real motive for enacting the bylaws that prohibit the sale of pig meat and meat products is a national-religious one. The bylaws seek to compel all the residents of the local authorities to comply with religious laws. The municipalities overstepped their authority in that they did not act within the framework of the purpose of the enabling law, but rather in order to enforce religious laws.

11. The petitioners further argue that the bylaws do not comply with the requirements of administrative proportionality nor are they consistent with the guidelines of the Attorney-General. According to them, the bylaws are disproportionate and unreasonable in the extreme. The degree of harm to the rights of the petitioners and the rights of consumers of pig meat and meat products is excessive. According to the petitioners, it is sufficient to prohibit the sale of pig meat in religious and orthodox residential areas, where the feelings of the religious public may be offended. The municipalities did not examine whether there are areas where pig consumers live. In the three cities there is a significant number of immigrants from the former Soviet Union. The vast majority of the immigrants are not traditional Jews. A large number of them also consume pig meat and meat products. As a rule, even those people who do not do this do not regard the consumption of pig meat and meat products by their neighbours as an injury to their feelings. The bylaws in practice ignore the composition, needs and practices of the population. The Council members did not have all the figures and facts needed to make an informed and proper decision.

12. The petitioners emphasize that the shops that are currently located in prohibited areas are not situated in religious areas and are not adjacent to religious institutions, nor do the shops have a special marking indicating the presence of pig meat, and only by looking at their refrigerators can one discover the kinds of meat being sold. It follows that the mere sale of pig meat in the shops does not injure the feelings of the religious public. The location of the shops and their prosperous activity indicate the large demand for the products. The petitioners warn that enforcing the bylaws will result in serious economic harm to the shop owners to the point of a collapse of their livelihood. In addition, if the consumers of the meat are compelled to travel outside the area where they live, the consumption of the meat may become unfeasible for them from an economic viewpoint.

The position of the Attorney-General

13. In the replies filed by the Minister of the Interior, the position of the Attorney-General was set out in great detail. His fundamental position is that the enabling law has two interconnected purposes: the first purpose is a religious purpose, arising from the Jewish religious prohibition of eating and selling pig meat and meat products. The second purpose is a national purpose, arising from the traumatic events in Jewish history connected with pigs, which have made it a kind of symbol. The national purpose extends the potential scope of injured person, from the viewpoint of an injury to feelings, beyond the religious residents within the boundaries of the authority. In arguments before us, the representative of the Attorney-General emphasized the national aspect of the prohibition of pig. Against this background, he argued that the legality of the bylaws should not be considered according to the standards set out in case law for a conflict between rights and an injury to feelings. The consideration of the legality should give expression to the national purpose that intensifies the harm to public feelings, even though the overall framework is an injury to feelings.

14. The Attorney-General emphasizes that the enabling law refers the decision concerning the determination and territorial scope of the prohibition to the local authority so that each community can make the arrangement that is ideal for it. Nonetheless, the discretion of the local authority is not unlimited. It is limited by the purposes of the enabling law and the principles of constitutional and administrative law. According to the purpose of the law, the authority has the power to determine arrangements that are based on religious and national considerations. It is authorized to restrict the sale of pig meat or meat products or to prohibit it, even if this involves a burden on the persons who wish to consume this meat and on the persons selling it. Notwithstanding, the restrictions must be proportionate and founded upon common sense. The local authority must also take into account, among the factors it considers, the harm to the occupation of the pig meat sellers and the inconvenience or the impossibility of the consumption of this meat by members of the public near their place of residence. The need to balance the interests arises also from the language of the enabling law itself. The law does not speak only of a blanket prohibition but also of a restriction, and it allows a prohibition only in a part of the area within the authority’s boundaries. It follows that the local authority should consider first the restriction of the prohibition to certain areas within its boundaries, by taking into account the needs of the various population groups, on the one hand, and with the purpose of realizing, within the boundaries of the authority, the degradation and disgust occasioned by the sale of pig meat and meat products, on the other hand. After this, it is possible to consider the possibility of a blanket prohibition throughout the jurisdiction of the local authority in the appropriate cases, according to the circumstances. In determining the arrangement, the local authority should act in accordance with the principles of reasonableness and proportionality based on the composition of the population in that authority, the demographic composition in the different parts of that authority, the needs of the residents, their lifestyle and customs.

15. With regard to the degree of intervention of the central government in the enactment of the bylaws, the Attorney-General’s position was that the power to disqualify bylaws that do not deal with issues that affect the central government or that extend beyond the boundaries of that local authority should be exercised in moderation. As a rule, the Minister of the Interior should not replace the discretion of the local authority with his discretion where the authority acted within its power and in a reasonable manner. The Minister of the Interior has no technical ability to consider in depth the considerations that guided the local authority and the factual basis that was used to enact the bylaw, nor is it right that he should do so.

16. It should be noted that the personal positions of the Ministers of the Interior, as they were brought before us in the replies of the State, were diametrically opposed to one another. The personal position of the former Minister of the Interior, Mr Eli Yishai, was that in a Jewish state it was proper that in local authorities where Jewish residents live the sale of pig meat and meat products should be prohibited throughout the area of the authority in order not to injure the feelings of the Jewish residents and in order to express the national and religious content and value of the prohibition against selling pig meat and its products. The personal position of the present Minister of the Interior, Mr Avraham Poraz, is that it is not right that any local authority should enact bylaws that restrict the sale of pig meat, and therefore had the bylaws of Carmiel and Beit Shemesh been submitted to Minister Poraz for approval, he would have disqualified them.

The normative framework

17. The enabling law constitutes a compromise between two conflicting trends: one is the total prohibition of the consumption of pig meat throughout the State of Israel, similar to the prohibition that was applied shortly afterwards (in the Prohibition against Raising Pigs Law, 5722-1962) on the raising of pigs throughout the State of Israel, with the exception of certain places; the other is to refrain from any legislation whose significance — against the background of the rulings of the court in the nineteen-fifties — was the absence of any prohibition on the sale of pig meat and meat products. The compromise arrangement that was determined in the enabling law refrained from imposing a national prohibition (whether total or restricted) on the consumption of pig meat and meat products, but it provided in this regard an arrangement of its own, which authorizes the local authority to determine local arrangements with regard to the sale of pig meat and meat products. Thus the enabling law rejected the approach that wished to leave this matter to the personal decision of each individual. This was discussed by Justice Sussman, who pointed out that in the enabling law the legislature provided a compromise:

‘… did not impose a prohibition on a national scale, but authorized the local authorities, within the area of their jurisdiction, to prohibit… the sale of pig meat and meat products that are intended for consumption’ (HCJ 163/57 Lubin v. Tel-Aviv-Jaffa Municipality [4], at p. 1076).

According to the arrangement that was determined, ‘…a local authority shall be competent to enact a bylaw that will restrict or prohibit the sale of pig meat and meat products that are intended for consumption’ (s. 1 of the enabling law). Such a restriction or prohibition, which a local authority was empowered to make, can apply to ‘…the whole area of its jurisdiction or on a specific part thereof, provided that they shall apply to the whole of the population in that area or in that part’ (s. 2 of the enabling law).

18. The enabling law solved the problems of competency that had arisen in the past. The local authorities were authorized to regulate the issue of the sale of pig meat and meat products. The legal question moved therefore from a question of competency to regulate the sale of pig meat and meat products to the question of the scope of discretion that the local authority has when it wishes to regulate this issue, and mainly to the question of its general or limited application (‘on the whole area of its jurisdiction or on a specific part thereof’) of the subordinate legislation. In the words of President Olshan in the first judgment given after the enactment of the enabling law:

‘… There is no foundation for the argument that the Municipality had no power at all to enact the bylaw under discussion, because the aforesaid enabling law gave the Municipality this power. The enabling law gave the Municipality the power to prohibit the sale of pig meat in its area of jurisdiction, and this is what the Municipality did in the aforesaid bylaw.

Therefore, the complaint of counsel for the petitioner is directed only at the discretion of the Municipality for refusing to exercise its authority that was given to it in s. 2 of the enabling law to exclude the area, where the petitioner’s shop is situated, from the application of the bylaw’ (HCJ 129/57 Manshi v. Minister of Interior [5], at p. 214).

The purposes underlying the enabling law

19. The scope of the local authority’s discretion when it decides upon the enactment of a bylaw in the matter of the sale of pig meat and meat products is determined in accordance with the interpretation given to the enabling clauses in the enabling law. This interpretation, for its part, gives the language of the enabling law the meaning that realizes the purpose that underlies the enabling law — the specific and general purpose, both subjective (‘the intention of the legislator’) and objective (‘the intention of the law’). What is this purpose? Consideration of the facts gives rise to several purposes that should be taken into account.

20. The first purpose that underlies the enabling law concerns the desire to protect the feelings of Jews who regard the pig as the symbol of impurity. This outlook is, of course, religious in origin. ‘The pig has always been considered a symbol of abhorrence, abomination and disgust by the Jewish person’ (Justice Silberg in Lubin v. Tel-Aviv-Jaffa Municipality [4], at p. 1065). A similar approach is accepted also by the Islamic religion. Notwithstanding, the Jewish approach does not merely express the laws of kosher food, which are not restricted merely to pig meat. The prohibition of eating pig includes, in addition to the religious factor and in relation thereto, also a national factor, which goes beyond the religious perspective relating to the laws of kosher food, and which is shared by many who are not religious or traditional. This was discussed by President Olshan when he said that the prohibition of selling pig meat is based on an approach that regards ‘… the prohibition of eating pig meat a matter of holiness, or a matter that is close to the nation’s heart…’ (Axel v. Mayor, Council Members and Residents of the Netanya Area [1], at p. 1531). This is well illustrated by the story of the civil war between Hyrcanus II and Aristobulus, the sons of Yannai (Alexander Jannaeus) and Shelomzion (Alexandra Salome), which preceded the Roman conquest. According to the story, a pig was sent up to the besieged Jews instead of a sheep. ‘… When it reached halfway up the wall, it dug its hooves into the wall, and the land of Israel trembled over an area of four hundred parasangs by four hundred parasangs. At that time it was said: Cursed by he who raises a pig…’ (Babylonian Talmud, Menahot 64b [29]). The pig as a symbol is therefore closely connected with the Roman conquest and the loss of independence. Jewish history is full of heroic stories of Jews who preferred death to eating pig. The story of Hannah and her seven sons who sacrificed their lives rather than eat pig meat is well-known (Maccabees 2, 7, 1 [30]). Prof. Barak-Erez rightly pointed out that ‘engraved in the collective memory of the Jewish people is the consciousness that the enemies of the Jewish people throughout the generations made use of the pig as a part of the persecutions and humiliations of Jews’ (Barak-Erez, ‘The Transformation of the Pig Laws: From a National Symbol to a Religious Interest?’, supra, at p. 413). Indeed, the disgust at the consumption of pig meat is engraved deep in the national consciousness of the Jewish people and the ‘soul of the nation’ (in the language of MK M. Begin, in his remarks in the Knesset during the deliberations on the first reading of the enabling law (Knesset Proceedings, vol. 20 (1956), at p. 2428)). A rigorous statement of this approach was made by MK Raziel-Naor, who said that the prohibition of the pig had:

‘… very deep roots in the national consciousness and thought, not merely in religious law, in Torah law, but also in the national consciousness that is shared by the whole people. For what is national consciousness if not a synopsis of the memories, experiences and impressions that have passed as an inheritance from generation to generation and that have become something that is shared by the whole people?’ (ibid., at p. 2387).

Indeed, the pig has become a symbol of the hatred of Jews, the loss of independence and the degradation of Jews as Jews. The purpose of the enabling law is to protect the feelings of Jews (believers and non-believers) who are seriously injured by the sale of pig meat and meat products.

21. The second purpose that the enabling law was intended to achieve concerns the desire to realize the liberty of the individual. This was the subjective purpose of the enabling law. This is also, like the purpose of every other law in Israel, its objective purpose. This liberty has been enshrined in the abundant case law of this court since the founding of the State. It is today enshrined in the Basic Law: Human Dignity and Liberty (ss. 2 and 4). This liberty includes the liberty of every individual to determine his own lifestyle and consequently the freedom to decide what food he will buy and eat, and what food he will not buy or eat. The prohibition of the sale of pig meat harms this liberty (see Axel v. Mayor, Council Members and Residents of the Netanya Area [1], at p. 1531 (per President Olshan); Manshi v. Minister of Interior [5], at p. 217 (per President Olshan); Lubin v. Tel-Aviv-Jaffa Municipality [4], at p. 1067 (per Justice Silberg)). Because the prohibition is motivated by religious considerations, it also harms freedom of conscience and ‘freedom from religion’ (see Lubin v. Tel-Aviv-Jaffa Municipality [4], at p. 1079 (per Justice Sussman)). Underlying this purpose is the outlook that ‘… there is no justification for the intervention of the State in the liberty of the individual’ (per President Olshan in Lubin v. Tel-Aviv-Jaffa Municipality [4], at p. 1076). Moreover, the seller’s freedom of occupation should be guaranteed. The prohibition of the sale of pig meat and meat products harms this freedom of the seller. Indeed, underlying the enabling law is the outlook that every person in Israel has freedom of conscience and freedom from religious or any other coercion. ‘It is a supreme principle in Israel — originating in the rule of law (in the substantive sense) and the case law made by the court — that the citizen and resident have both freedom of religion and freedom from religion… we do not coerce religion obligations on someone who is not religiously observant and on someone who does not want to observe religious obligations…’ (per Justice M. Cheshin in HCJ 3872/93 Meatreal Ltd v. Prime Minister and Minister of Religious Affairs [6], at pp. 506-507). Alongside these freedoms a person also has ‘… a natural right to engage in the work or profession that he chooses for himself…’ (per Justice S.Z. Cheshin in HCJ 1/49 Bajerno v. Minister of Police [7], at p. 82). This is the freedom of occupation that is enshrined today in the Basic Law: Freedom of Occupation. It is derived from the autonomy of the individual will, and it is an expression of a person’s self-determination (see HCJ 1715/97 Israel Investment Managers Association v. Minister of Finance [8], at p. 383).

22. The third purpose, on which the compromise underlying the enabling law is based, concerns empowering the local authority to determine provisions with regard to the sale of pig meat and meat products. Unlike the prohibition of the raising of pigs, with regard to which a national arrangement was adopted, a local arrangement was determined for the prohibition of selling pig meat and meat products. The purpose was therefore that the balance between the conflicting purposes — the considerations concerning the protection of religious and national sensibilities, on the one hand, and the consideration of individual liberty, on the other — would not be made on a national level, according to a principled balancing that the legislator determined. Instead, the purpose was to make a balancing at a local level. In this local balancing, the character of the authority and the changing particulars of each local authority would be taken into account. The result therefore is that the tension between the first two purposes was transferred to the local level. The discretion was given to the local authority. What is the scope of this discretion, and how should it be exercised? Let us now turn to consider these questions.

The discretion of the local authority

23. The discretion of the local authority is not absolute. It may not decide whatever it wants. The discretion of the local authority, like any executive discretion, is always limited. It must exercise its discretion in a manner that realizes the purpose underlying the law that gave it the discretion. In the case before us, it must exercise the discretion in a manner that finds the proper balance between the conflicting purposes against the background of the local particulars. Indeed, in exercising its discretion, the local authority should realize the compromise underlying the enabling law. This was discussed by Justice Sussman in Lubin v. Tel-Aviv-Jaffa Municipality [4]:

‘… When we come to examine the enabling law in order to discover in it the instructions of the legislature, we ought to return for a brief moment to the historical background of the legislation and give attention to the fact that the legislature’s intention was to find a compromise between two outlooks that conflict with one another, and not to reject one in favour of the other. It is well known that part of the population sought to impose a complete prohibition, so that the law of the State would be consistent with tradition, but the legislature was not prepared to ignore that part of the public that regarded this as religious coercion. These two “camps” side with their own outlooks, but the legislature wished to respect both of them, and neither is rejected or overridden entirely by the other. Whoever interprets the law, therefore, should not ignore this fact, so that neither extreme outlook will lead him astray into discovering concealed meanings in the law that simply are not there’ (Lubin v. Tel-Aviv-Jaffa Municipality [4], at p. 1079).

In a similar vein, Justice Landau held in the further hearing of that case:

‘… The enabling law was the result of a compromise between Jewish religious circles that sought to have an absolute prohibition against eating pig, and the “liberals” who regarded such a prohibition as an unjustified intervention in the private sphere. This compromise must guide us in interpreting the collective intention of the Knesset, which was created as a result of the balance of different forces that are represented in it. We will therefore not be justified if we adopt an interpretation that moves the point of compromise to the right or to the left’ (FH 13/58 Tel-Aviv-Jaffa Municipality v. Lubin [9], at p. 123).

This compromise is required by the values of the State of Israel as a Jewish and democratic state. It is reflected in the need to balance, on a local level, the Jewish and national values, on the one hand, against the liberty of the individual in a democracy, on the other. It varies ‘… from matter to matter and from time to time’ (Justice M. Cheshin in Meatreal Ltd v. Prime Minister and Minister of Religious Affairs [6], at p. 508). It reflects the changes that occur in Israeli society as it moves through history.

The balance between the conflicting purposes

24. According to the compromise underlying the enabling law, the local authority should balance the conflicting purposes, all of which against a background of the local characteristics. In this balance, on one pan of the scales lies the consideration of religious and national sensibilities. These jointly reflect, in a broad sense, considerations of public interest (see: HCJ 806/88 Universal City Studios Inc. v. Film and Play Review Board [10], at p. 29 {237}; HCJ 651/03 Association for Civil Rights in Israel v. Chairman of the Central Election Committee for Sixteenth Knesset [11], at p. 73). These considerations have great social importance, and they may, in certain conditions, reduce the protection given to human rights. On the other pan lie considerations associated with the liberty of the individual (who wishes to sell or buy pig meat and meat products). They jointly reflect considerations of human rights. The (vertical) balance between them is made in accordance with the tests of proportionality and reasonableness (see CA 6024/97 Shavit v. Rishon LeZion Jewish Burial Society [12]). These tests combine two types of criteria that have been developed over the years by the court. On the one hand, they are based on tests of proportionality. These were developed before the limitation clauses in the Basic Laws dealing with human rights. Now they are influenced by those limitation clauses, and thus create a harmony between old law and new law (see HCJ 4541/94 Miller v. Minister of Defence [13], at p. 138 {231}; HCJ 5016/96 Horev v. Minister of Transport [14], at p. 41 {193}). On the other hand, they are based on accepted balancing formulae that are based on HCJ 73/53 Kol HaAm Co. Ltd v. Minister of Interior [15]; see A. Barak, Interpretation in Law, vol. 2, Statutory Interpretation (Nevo, 1993), at p. 679). The methodology of integrating the proportionality tests in their widest sense (proper purpose, values of the State of Israel, a violation that is not excessive) with the historical balancing formulae that were developed since the founding of the State has not yet been finally decided. Sometimes both tests — the limitation clause, the vertical balance between a right and a public interest — are employed, one after the other. Sometimes they merge with one another (see Miller v. Minister of Defence [13], at p. 138 {231}). I adopted this approach in Horev v. Minister of Transport [14], at p. 41 {193}, where I regarded the balance between religious sensibilities and freedom of movement a part of the requirements of the limitation clause that the violation of the right will befit the values of the State as a Jewish and democratic State. I will also adopt this approach in this case, since there is no need to decide the proper methodology in this judgment.

25. When analyzing these tests, we should consider a hypothetical case of a local authority that contains three villages or three neighbourhoods within its boundaries. The distance between the villages or the neighbourhoods is not great. There is a regular transport link between the villages or the neighbourhoods, and it is possible to go from village to village or from neighbourhood to neighbourhood within a short time. One village or one neighbourhood (village A) is composed of residents whose religious and national sensibilities will be injured if it will be possible to sell pig meat and meat products in their village. This village has several residents that will not be injured by this but they are few in number. The second village or neighbourhood (village B) is composed of residents who all — with the exception of a small number of opposing residents — wish to buy pig meat and meat products or are not opposed to this. Village C or neighbourhood C is composed of residents of both types without it being possible to separate them on a territorial basis. What does the enabling law say with regard to the discretion of the local authority vis-à-vis each of these villages or neighbourhoods? This hypothetical case reflects the problematic nature of the case before us. Indeed, the enabling law did not seek to determine an overall balance for the whole of the country. It regards each local authority as an independent unit, and it allows an internal division of the territory in it. This is expressed in s. 2 of the enabling law, which provides that a local authority may impose a restriction or a prohibition ‘…on the whole area of its jurisdiction or on a specific part thereof, provided that they shall apply to the whole of the population in that area or in that part.’

Village A; all the residents oppose the sale of pig meat

26. Village A is composed of residents, all of whom, apart from a small minority, have feelings that will be injured if the sale of pig meat and meat products is possible in their village. Underlying this injury to their feelings are religious or national reasons. Is the local authority entitled to determine in a bylaw that the sale of pig meat and meat products within the geographical boundaries of village A is prohibited? This bylaw injures the human rights (freedom of occupation) of those people who live outside the village and wish to sell pig meat and meat products in village A. It also injures the freedom of conscience of the residents in the two neighbouring villages and the negligible minority in village A itself, who wish to buy pig meat and meat products in village A, and who are prevented from doing so. Is this violation of human rights lawful? The criterion on the basis of which this question can be answered is derived from the principle of proportionality, which seeks to ensure a proper purpose and a proper means of realizing it. According to this test, the restriction of human rights is lawful if it befits the values of the State of Israel as a Jewish and democratic state, is intended for a proper purpose and violates human rights to an extent that is not excessive. It is obvious that the protection of the feelings of those persons who wish pig meat and meat products not to be sold in their village befits the values of the State of Israel as a Jewish state, both because of the injury to religious sensibilities and because of the injury to national sensibilities associated with the sale of pig meat. The strength of this injury is likely to change from village to village. It is obviously stronger when the religious factor and the national factor unite. It also befits the values of the State of Israel as a democratic state. The reason for this is — and I discussed this in Horev v. Minister of Transport [14] — that a democracy takes into account the feelings of each individual and in certain conditions it is prepared to allow a violation of human rights in order to protect these feelings. Indeed, democracy recognizes, on the one hand, the existence of a ‘level of tolerance’ of injury to feelings, which each member of a democracy takes upon himself as part of the social consensus that forms the basis of society. It recognizes, on the other hand, the need to protect the feelings of the individual if the injury to these is on a high level of probability (a certainty or a near certainty in the case of a violation of freedom of expression and movement inside the country: see Universal City Studios Inc. v. Film and Play Review Board [10] and HCJ 14/86 Laor v. Film and Play Review Board [16]; Horev v. Minister of Transport [14]), and it is real, severe and serious; in other words, it exceeds the ‘level of tolerance’ that can be justified in a democracy. Of course, the ‘level of tolerance’ is not uniform. It varies from right to right, from injury to injury, and it is a affected by the frequency of the occurrence of the injury. In adopting this criterion in the case before us, I will assume that the injury to the religious and national sensibilities of the residents who oppose the sale of pig meat and meat products in their village (or neighbourhood) is a certainty or a near certainty, and that it is beyond the level of tolerance that can be justified in a democracy (cf. HCJ 230/73 S.T.M. Ltd v. Mayor of Jerusalem [17], at p. 121). I will also assume that the injury to the human rights of those who oppose the prohibition is minimal, since the liberty of occupation of the sellers is only injured minimally. Indeed, the vast majority of the residents of village A in any event would not buy pig meat and meat products in village A, and those persons who live outside village A can, as we will see, buy pig meat and meat products without any difficulty in their own village (village B). Those few residents of village A who wish to buy pig meat and meat products can do so without any difficulty in village B. Their liberty is only harmed a little. It seems to me therefore that in so far as village A is concerned, prohibiting the sale of pig meat and meat products befits the values of the State of Israel as a Jewish and democratic state, notwithstanding the violation of the human rights. It is also intended for a proper purpose, which concerns a protection of these feelings. Is the violation excessive (see HCJ 3477/95 Ben-Atiya v. Minister of Education, Culture and Sport [18])? It is well known that the test of proportionality is composed of three sub-tests (see Y. Zamir, ‘Israeli Administrative Law in comparison with German Administrative Law’, 2 Law and Government 109 (1994); HCJ 6226/01 Indor v. Mayor of Jerusalem [19]). The first of these is the rational connection. The executive measure (prohibition of the sale of pig meat and meat products) must lead, rationally, to the achievement of the purpose (preventing an injury to religious and national sensibilities). The case before us complies with this sub-test. The second sub-test is that the executive measure must violate the right of the individual in the smallest possible degree. The case before us also complies with this sub-test, in view of the possibility of selling pig meat and meat products in the nearby village B. The third sub-test states that the executive measure is improper if its violation of the right of the individual is disproportionate to the benefit that it achieves in realizing the purpose. The case before us also complies with this sub-test.

27. The conclusion is that in village A, which is composed entirely (apart from a negligible minority) of residents who oppose the sale of pig meat and meat products for religious and national reasons, it is permitted to prohibit the sale of pig meat and meat products. The same conclusion will apply if we are concerned with a city that is divided into different neighbourhoods, and in one of the neighbourhoods all the residents (apart from a negligible minority) wish to prohibit the sale of pig meat and meat products because of the injury to their religious and national sensibilities. Indeed, the viewpoint of the enabling law is territorial or local, and it is based on the possibility of dividing the city into neighbourhoods, by considering each neighbourhood as a separate territorial unit for the purpose of exercising discretion under the enabling law.

Village B: all the residents wish to consume pig meat and its products or do not object to the consumption thereof

28. Village B is composed, according to our hypothesis, of residents who wish to consume pig meat and meat products or do not object thereto. It has a small minority of residents whose feelings are injured by the sale of pig meat and meat products. Is it possible to prohibit the sale of pig meat and meat products? This bylaw violates the human rights of the residents of the village. Is this violation lawful? According to the analysis that we discussed (see para. 24 above), the violation of human rights will be lawful if it befits the values of the State of Israel as a Jewish and democratic state, is intended for a proper purpose and the violation of the human rights is not excessive. In the example before us, the violation of the human rights of the residents of village B does not befit the values of the State of Israel as a democratic state. The reason for this is that the injury to the religious and national sensibilities of the residents of village A that results from the sale of pig meat and meat products in village B is albeit a certainty or a near certainty, but the injury does not exceed the ‘tolerance level’ that is acceptable in a democracy. The strength of an injury to religious and national sensibilities that takes place in close geographical proximity to where a person is situated is not the same as the strength of an injury to these feelings that takes place elsewhere. It is true that the feelings of the residents of village A are hurt if close to their village, in village B, pig meat and meat products are sold, but this is an injury that is part of living together in a democracy and the need to maintain tolerance and consideration for others. And what of the feelings of the small minority of persons who wish to prevent the sale of pig meat and meat products and who live in village B? Their feelings are certainly hurt. Notwithstanding, the ‘seriousness of the injury to human feelings, including religious sensibilities and religious lifestyle, is examined, both according to its scope and also according to its depth’ (Horev v. Minister of Transport [14], at p. 50 {203}; see also HCJ 7128/96 Temple Mount Faithful v. Government of Israel [20], at p. 524). In view of the negligible number of residents who wish to prohibit the sale of pig meat and meat products in village B, the protection of their feelings cannot justify the violation of the human rights of the overwhelming majority. Such a violation is disproportionate (the third sub-test), since the violation of the human rights of the vast majority of the residents of village B is completely disproportionate to the injury to the feelings of the negligible minority.

29. The conclusion is therefore that in village B which is entirely composed (with the exception of a small minority) of residents who wish to consume pig meat and meat products or who do not oppose this, it is not possible lawfully to prohibit the sale of pig meat and meat products. This was discussed by Justice Berinson in Manshi v. Minister of Interior [5], at p. 223:

‘From s. 2 of the Local Authorities (Special Authorization) Law, 5717-1957, it is quite clear that the Knesset intended to allow a local authority to exclude from the prohibition or restriction a territorial block. It has not been proved that within the boundaries of the municipality of Tel-Aviv-Jaffa there exists a territorial concentration of persons who are interested in the sale of pig or the consumption of pig meat, and therefore there is no basis for the claim of unreasonableness on account of the total prohibition imposed by the Municipal Council over the whole of the city. This would be even clearer in the case of a whole town, whose residents are not observant with regard to pig consumption, and which is situated within the boundaries of a district authority that includes several separate towns. In such cases, it is possible to say that the Knesset did not intend to grant the power to injure, unnecessarily, the lifestyle and eating habits of the residents who have nothing against the consumption of pig meat.’

The same is true in a city where all the residents of one of its neighbourhoods wish to consume pig meat and meat products or are not opposed thereto.

Village C: some of the residents oppose the sale of pig meat and meat products, and some do not oppose the sale of pig meat and meat products

30. What is the position with regard to the third village (village C)? This is composed of residents from both ‘camps,’ who live alongside each other without any possibility of making a territorial separation. It is possible that half belong to one camp, and half to the other camp; it is possible that two thirds or four fifths belong to one camp, and a third or a fifth belong to the other camp. The residents of both camps live alongside one another, and they are subject to the prohibition provided in the enabling law to distinguish, for the purpose of the law, between types of population ‘…in that area or in that part’ (s. 2). Does the law permit a prohibition of the sale of pig meat and meat products in village C? Naturally, if it is possible to make a territorial separation in village C between the two camps, the law applying to village A or village B will apply. But what is the law if such a separation is impossible? It would appear that the main purpose of the enabling law is to regulate precisely this situation. Indeed, the enabling law does not seek principally to regulate the sale of pig meat and meat products in village A, where all the residents oppose the sale of pig meat and meat products. The reason for this is practical: there are few cases in which people will wish to sell and buy pig meat and meat products in village A. Indeed, we do not need the enabling law in order to regulate the problem of the sale of pig meat and meat products in the religious neighbourhood of Mea Shearim. Likewise, the enabling law does not fulfil an important role in village B, where all the residents oppose a prohibition against the sale of pig meat and meat products. It is inconceivable that the members of the local council will seek to impose a prohibition of the sale of pig meat in a Christian town. Indeed, the main function and purpose of the enabling law is to authorize a local authority to enact a bylaw that will restrict the sale of pig meat and meat products or to prohibit it in local authorities where residents of both camps live alongside one another, without there being any possibility of a territorial separation. What is the scope of the discretion of the local authority according to the power given to it in the enabling law?

31. Here too, as in villages A and B, we resort to the criterion according to which a decision of an executive authority may lawfully violate human rights if the violation is proportionate, namely it befits the values of the State of Israel, is intended for a proper purpose and is not excessive. Are these conditions fulfilled in village C? A prohibition of the sale of pig meat and meat products in village C naturally violates the freedom of occupation and freedom of conscience (‘freedom from religion’) of some of the residents of the village. This violation befits the values of the State of Israel as a Jewish state. Does it befit its values as a democratic state? Is the injury to the feelings of the residents who oppose the sale of pig meat and meat products greater that the ‘level of tolerance’ that every person in a democracy must accept as part of the social consensus on which society is founded? Naturally, the ‘level of tolerance’ is not uniform. It varies from right to right, from violation to violation. This was discussed by Justice Zamir, who said:

‘The level of tolerance of feelings, such that only an injury above this level will justify protection of feelings, is neither fixed nor uniform for every situation. The level depends, inter alia, on the question of what conflicts with the injury to feelings: for example, a fundamental right such as freedom of expression or a material interest such as pecuniary gain. Accordingly, the level of tolerance will vary. It can be very high if the protection of feelings necessitates a violation of freedom of expression; it may be lower if the protection of feelings necessitates an injury to pecuniary gain. The level is determined according to the balance between the conflicting interests in the circumstances of the case, and it reflects the relative weight, i.e., the social importance, of these interests’ (Temple Mount Faithful v. Government of Israel [20], at p. 521).

Indeed, in determining the ‘level of tolerance,’ we must take into account the injured right, the extent of the injury thereto, the extent of the injury to feelings and the likelihood of this injury (see HCJ 4644/00 Jaffora Tabori Ltd v. Second Television and Radio Authority [21]). With regard to the nature of the right, it has been held that not all rights are of equal status. In this respect, we must take into account various additional parameters, including ‘… the subject-matter of the legislation that inflicts the injury (economic, social, security, etc.), the reasons underlying the protected right and its relative social importance, the nature of the injury to the right and its strength in the specific case, the circumstances and context of the injury and also the nature of the conflicting rights or interests’ (per Justice Beinisch in HCJ 4769/95 Menahem v. Minister of Transport [22], at pp. 258-259). With regard to the injury to feelings, we must naturally take into account the strength, scope and depth of the injury. With regard to the likelihood of the injury, this changes from right to right.

32. Does the prohibition of the sale of pig meat and meat products in village C befit the values of the State of Israel as a democratic state? Because of the many variables, the local characteristics must be examined closely. Different towns may reach different answers even if the ratio of residents opposing the sale of pig meat and meat products is similar. By way of a generalization, villages of type C can reach the conclusion that the sale of pig meat inside their village or in the neighbourhood of residents who oppose this for religious and national reasons exceeds the ‘level of tolerance’ that every resident ought to tolerate as a part of his living in that place. We are dealing, as we have seen, with an injury to religious sensibilities and an injury to strong national sensibilities that characterize the opponents of the sale of pig meat and meat products. This was well expressed by Natan Alterman in his poem ‘Free belief and hooves:’

‘In every nation’s heart, this nation most,
Here where it was born —

Memories of disgust, carved by sword and whip,
Engraved by reluctant choice.

So they that care not if hoof uncloven or cloven be,
They too feel

A Jewish nation in Israel, a pig sacred? inviolable?
The generations tremble.

For reasons of pious and secular alike
agree, this time, it seems…

Strange maybe, but not to be ignored,
Here religion,

There ancient geography and some history of many years…
The pig, uneasy, in the middle.’

(The Seventh Column, vol. 2, 1975, at p. 237).

Notwithstanding, in a mixed village, where there is albeit a minority whose liberty is violated if the sale of pig meat and meat products is prohibited, we must ensure that the violation of liberty is proportionate. This condition will be fulfilled is it is ensured that there is a place in the village (even it is in the outskirts) — or in another village (such as village B) of the same local authority — where it will be possible to buy and sell pig meat and meat products. The location of the sales point will vary from place to place. It will reflect the local characteristics with a proper balance between the right and the violation thereof, in the circumstances of the case, and the public interest and the injury thereto in the same circumstances. In all these cases, it must be ascertained that the sales point is accessible, and that it is possible to maintain, de facto, a place for the sale and purchase of pig meat and meat products.

33. This analysis indicates the relationship between the intensity of the injury to religious and national sensibilities of those who wish to prevent the sale of pig meat and meat products and the intensity of the violation of the liberty, freedom of occupation and conscience and freedom from religion of those who oppose the imposition of the prohibition. This relationship naturally varies from place to place, from village to village. On the basis of the assumptions that I have made — including the existence of a regular transport link between village C and village B and a practical possibility of opening in village B or in the outskirts of village C a shop for the sale of pig meat and meat products — it seems to me that it is possible to justify in a democracy the violation of the human rights of those who oppose the prohibition on the sale of pig meat and meat products on account of the religious and national sensibilities of those who wish there to be such a prohibition.

34. Does a bylaw that prohibits the sale of pig meat and meat products in village C violate the rights of the residents of village C, who oppose the prohibition, to an extent that is excessive? Is the requirement of proportionality fulfilled? We have discussed the sub-tests of this test (see para. 26 above). The first sub-test (the ‘rational connection test’) is fulfilled. Just as in village A, in village C too a prohibition against the sale of pig meat and meat products will prevent an injury to religious and national sensibilities. The second sub-test (the ‘smallest violation test’) will be fulfilled only if it is assured that the residents who wish to sell and consume pig meat and meat products can do so in village B or in the outskirts of village C. The third sub-test (the ‘proportionality test,’ in the narrow sense) is fulfilled, since there is a reasonable relationship between the extent of the violation of the human right — considering the various possibilities — and the degree of injury to feelings.

35. My conclusion is, therefore, that if the conditions that I have discussed are fulfilled — of which the main one is proper access to pig meat and meat products in village B or in the outskirts of village C — the local authority that incorporates the three villages may prohibit the sale of pig meat and meat products in village A and village C. Underlying my approach is the serious injury caused to the public interest by the sale of pig meat and meat products. This is an injury to religious and national sensibilities together, where the latter strengthen the former. Nonetheless, these in themselves are insufficient to justify the violation of human rights. Such a violation will be lawful only if it is guaranteed that it is possible to reduce the intensity of the violation of human rights in the matter before us by complying with the conditions that I have discussed. This I regard to be a proper balance between the conflicting purposes (cf. CrimA 217/68 Isramax Ltd v. State of Israel [23], at p. 364). We are not concerned with the coercion of religion on those who oppose it, since the purchase of pig meat and meat products is relatively easy (cf. Meatreal Ltd v. Prime Minister and Minister of Religious Affairs [6], at p. 507).

36. A central element of the compromise that underlies the enabling law is the discretion of the local authority. Naturally, this discretion is not absolute. The local authority is not free to do what it wants. It must act within the framework of the criteria that we have discussed. It must consider, against the background of the local position, the intensity of the injury to feelings, on the one hand, and the intensity of the violation of the right, on the other. It must examine the practical possibilities concerning the sale of pig meat and meat products. Sometimes this examination recommends one legal solution. Sometimes there will be several legal solutions. A ‘zone of legality’ or a ‘zone of proportionality’ is created (see CA 6821/93 United Mizrahi Bank Ltd v. Migdal Cooperative Village [24], at p. 437; Menahem v. Minister of Transport [22], at p. 280). The decision, which must fall within this zone, is for the local authority to make. This gives expression to a central factor on which the compromise underlying the enabling law is based, since the local considerations are of great importance, and there is no-one like the local authority for assessing these. It was rightly said in a similar context that no-one is as capable as the local authority for ‘… taking into account the composition of the population in each place, its habits, its lifestyle and the character of that place’ (per Justice Y. Kahan in CrimA 858/79 Lapid v. State of Israel [25], at p. 391). Moreover, this gives expression not merely to the principle of the separation of powers but also to the special status of the local authority. This status is connected with the ‘principle of autonomy’ (see the remarks of Justice M. Cheshin in HCJ 3791/93 Mishlav v. Minister of Interior [26], at p. 131), and the fact that the local authority is elected in democratic elections like a ‘mini-Knesset’ (see AAA 5042/01 Zid v. Faras [27], at p. 896). Dr Y. Blank rightly pointed out that ‘… the local government is (also) an expression of democracy in that it is elected by the local political community’ (see Y. Blank, ‘The Location of the Local: Local Government Law, Decentralization and Territorial Inequality in Israel,’ 34 Hebrew Univ. L. Rev. (Mishpatim) 197 (2004), at p. 211; see also E. Vinograd, Local Authority Law, vol. 1, at p. 3).

37. It is now possible, against the background of the example that I gave, to discuss the scope of the local authority’s discretion. When the population of a territorial unit (a village within the framework of a district authority; a neighbourhood within a municipal framework) is homogeneous, the solution seems simple. The difficulty arises in ‘mixed’ situations, where each ‘group’ is a significant part of the local population and it is not possible to separate the groups. In such a situation, the local authority should examine the character of the territorial unit. It must check the degree of social consensus in that unit and the degree of willingness for reciprocal tolerance within that unit. Consideration should be given to the various possibilities, and especially the accessibility and proximity of shops in which it is possible to buy pig meat and meat products; the transport routes to those shops and the practicality of using that transport. If this consideration shows that there is a practical alternative, it is possible to prohibit the sale of pig meat and meat products in that territorial unit. This achieves the compromise on which the enabling law is based.

The enabling law — practical application

38. We have interpreted the provisions of the enabling law in accordance with the tripartite purpose that underlies it. This interpretation provides criteria for a balance between the injury to religious and national sensibilities, on the one hand, and the violation of human rights, on the other. This interpretation directly affects the scope of the discretion of the local authority when enacting a bylaw concerning the sale of pig meat and meat products. It affects the scope of the discretion of the Minister of the Interior (in exercising the authority given to him under s. 258 of the Municipalities Ordinance [New Version]). In these circumstances, the proper approach that should be adopted is to return to the municipalities (the respondents) themselves. They enacted the bylaws which are the subject of the petitions before us without having before them the criteria for exercising their jurisdiction under the enabling law. Now they must reconsider, against the background of the criteria that balance the conflicting values, as it emerges from the interpretation of the enabling law. The Minister of the Interior shall also reconsider his position. We ourselves are not expressing any position with regard to the compliance of the bylaws that are the subject of the petitions before us with the criteria required by the enabling law. In order to allow the reconsideration to take place, we are suspending the Tiberias bylaw, the Carmiel (Pig Meat) Bylaw, 5738-1978, and the Carmiel (Pig Meat) Bylaw, 5761-2001, and the Beit Shemesh bylaw. Before each of the new bylaws comes into effect, thirty days’ notice will be given to the petitioners in order that they may plan what steps to take.

39. The reconsideration by the Municipalities (the respondents) must focus on the local characteristics of each municipality. In this respect, the Municipalities must consider, first, the intensity of the injury to the sensibilities of the local residents (both believers and non-believers) from the sale of pig meat and meat products. The intensity of this injury is not uniform, and it varies from place to place and from person to person. Sometimes it goes beyond the level of tolerance of a person in a democracy; sometimes it falls short of it. An examination should be made individually for each municipality. The intensity of the injury is influenced by geographic data, such as the distance between the homes of those residents and the closest place where it is permitted to sell pig meat and meat products. Second, the municipality must consider the degree of the violation of the rights of those persons who wish to sell and buy pig meat and meat products, inter alia, against a background of the position prevailing before enacting the bylaw. It must consider the scope of the de facto violation of the freedom of occupation of each of the sellers of pig meat and meat products within its boundaries against a background of his whole livelihood, its scope and his investments if he is forbidden to sell them. It must consider the practical options available to them and their ability to realize these options. In this regard, special weight must be given to the ‘transition period’ required in order to allow the sellers to relocate their business, if this is the solution that is found to be appropriate. The length of this transition period varies from place to place, and it must be given special consideration. It must also consider the various practical possibilities available to those who wish to buy pig meat and meat products, and the degree of injury to them. Finally, against the background of the intensity of the injury to sensibilities, on the one hand, and against the background of the violation of human rights, on the other, the municipality should consider the question of whether to prohibit the sale of pig meat and meat products, or not, and if it decides upon a prohibition, whether it will be complete (‘the whole area of its jurisdiction’) or partial (‘a specific part thereof’). This decision should reflect the character of the city; its division into the different neighbourhoods, districts and roads; the degree to which residents whose sensibilities will be injured if pig meat and meat products are sold in their midst and those whose rights will be violated if the pig meat and meat products are not sold in their midst live together in the various neighbourhoods; the various practical solutions that can be adopted against a background of the character of the municipality; the distances and journey times between the relevant places; the possibility of designating places for the sale of pig meat and products inside or outside the various neighbourhoods.

40. The decision facing the municipality may be difficult. It will reflect the degree of tolerance for the conflicting opinion to that which characterizes the residents of the municipality. It will give expression to social coherence and the ability of residents with different and conflicting outlooks to live together. Indeed, let us all therefore remember that living together is not a matter of all or nothing; living together is an expression of reciprocal concessions, which reflect coexistence in a multi-faceted society; it is based on consideration for the opinions and sensibilities of others; it is the result of a recognition that in order to live together, we must recognize the uniqueness of each one of us, and that this uniqueness can be recognized only if we are able to live together.

The result is that we return the issues that are the subject of the petitions to the respondent municipalities, in order that they may consider them and make new decisions in the light of the criteria that we have discussed, without us adopting any position on the merits of their decision. Until a further decision, the bylaws are suspended, as stated in our judgment. Subject to the aforesaid, we decide to deny the petitions.

 

 

Vice-President Emeritus T. Or

I agree.

 

 

Vice-President E. Mazza

I agree.

 

 

Justice M. Cheshin

I agree.

 

 

Justice J. Türkel

I agree.

 

 

Justice D. Beinisch

I agree.

 

 

Justice A. Procaccia

I agree.

 

 

Justice E.E. Levy

I agree.

 

 

Justice M. Naor

I agree.

 

 

Petitions denied.

30 Av 5764.

17 August 2004.

Shmuel v. Attorney General

Case/docket number: 
CA 525/63
Date Decided: 
Saturday, June 6, 1964
Decision Type: 
Appellate
Abstract: 

The Attorney-General applied for an order against the applicants to remove their children from a Christian missionary school where they had placed them and to arrange for the children's education in a Jewish school. In those proceedings in the Tel Aviv District Court, the applicants requested that the sitting judge should disqualify himself because he was an orthodox Jew and people might gain the impression that he would therefore not deal with the matter impartially. The judge refused to do so and the applicants moved the Supreme Court to have the hearings transferred to another judge of the Tel Aviv District Court.

 

Held  (1) The statutory provisions regarding transfer of cases go only to change of venue in the strict sense of place of trial and not the personality of the judge, and then only when the judge concerned consents thereto.

 

(2) A judge may certainly possess personal views and beliefs but he must not allow these to pervert his allegiance to the law either in letter and spirit. Judges are presumed to be conscious of and to abide by this obligation.

 

(3) Whilst there is no dispute that a judge's decision not to disqualify himself should be subject to judicial review, there is no room for the notion that a litigant should be able to choose to be tried by a judge whose views please him.

 

(4) The decision of a judge not to disqualify himself may be an administrative and not a judicial act, and as such open to review like any other administrative act by the High Court of Justice especially when no right of appeal against the act exists. As a judicial act, the decision is not reviewable under the High Court's statutory powers. In the absence, however, of any remedy, the decision may be challenged indirectly or incidentally by way of an ordinary appeal against the judge's final judgment in the case.  A decision on a challenge to the composition of a court before it has been constituted is an administrative act.  A like decision after the proceedings have commenced isa judicial act which can only be contested by ordinary appeal.

 

(5) The High Court of Justice will not order prohibition either against a court or a particular judge where the remedy of appeal is available.

 

(6) Interlocutory appeal against a judge's decision not to disqualify himself is in any event only possible under the law in respect of civil and not criminal matters. The legislature might well consider a reform of the law in this regard.

Voting Justices: 
Primary Author
majority opinion
Author
concurrence
concurrence
Author
concurrence
Author
concurrence
Full text of the opinion: 

C.A. 525/63

 

           

REUVEN and ZILPAH SHMUEL

v.

ATTORNEY-GENERAL

 

 

In the Supreme Court sitting as a Court Of Civil Appeal

[June 30, 1964]

Before Agranat D.P., Landau J., Berinson J., Witkon J. and Cohn J.

 

           

Judges - disqualification - religious bias - Courts law, 1957, secs. 7(a), 7(b)(2), (3) and 36.

 

 

The Attorney-General applied for an order against the applicants to remove their children from a Christian missionary school where they had placed them and to arrange for the children's education in a Jewish school. In those proceedings in the Tel Aviv District Court, the applicants requested that the sitting judge should disqualify himself because he was an orthodox Jew and people might gain the impression that he would therefore not deal with the matter impartially. The judge refused to do so and the applicants moved the Supreme Court to have the hearings transferred to another judge of the Tel Aviv District Court.

 

Held  (1) The statutory provisions regarding transfer of cases go only to change of venue in the strict sense of place of trial and not the personality of the judge, and then only when the judge concerned consents thereto.

 

(2) A judge may certainly possess personal views and beliefs but he must not allow these to pervert his allegiance to the law either in letter and spirit. Judges are presumed to be conscious of and to abide by this obligation.

 

(3) Whilst there is no dispute that a judge's decision not to disqualify himself should be subject to judicial review, there is no room for the notion that a litigant should be able to choose to be tried by a judge whose views please him.

 

(4) The decision of a judge not to disqualify himself may be an administrative and not a judicial act, and as such open to review like any other administrative act by the High Court of Justice especially when no right of appeal against the act exists. As a judicial act, the decision is not reviewable under the High Court's statutory powers. In the absence, however, of any remedy, the decision may be challenged indirectly or incidentally by way of an ordinary appeal against the judge's final judgment in the case.  A decision on a challenge to the composition of a court before it has been constituted is an administrative act.  A like decision after the proceedings have commenced isa judicial act which can only be contested by ordinary appeal.

 

(5) The High Court of Justice will not order prohibition either against a court or a particular judge where the remedy of appeal is available.

 

(6) Interlocutory appeal against a judge's decision not to disqualify himself is in any event only possible under the law in respect of civil and not criminal matters. The legislature might well consider a reform of the law in this regard.

 

Israel cases referred to:

 

(1)   H.C. 295/59 - Moshe Goldenberg v. President of Tel Aviv-Yaffo District Court and others (1959) 13 P.D. 2207.

(2)   Misc. App. 3/50 - Yosef Weinberg v. Attorney-General and another (1950) 3 P.D. 592.

(3)   H.C. 174/54 - Yisrael Shimel v. Competent Authority and Appeal Committee for the purpose of the Law regulating Seizure of Land in an Emergency (1955) 9 P.D. 459.

(4)   H.C. 279/60 - Ulame Gil Ltd. v. Moshe Yaari and another (1961) 15 P.D. 673; VI S.J. 1.

(5)   H.C. 203/57 - Eliezer Rubinski v. Competent Officer under Cooperative Houses Law (1958) 12 P.D. 1668.

(6)   H.C. 23/50 - Yosef Weinberg v. Attorney-General and another (1950) 10 P.M. 85.

(7)   Cr.A. 239/54 - Bess Perah v. Attorney-General (1955) 9 P.D. 397.

(8)   H.C. 49/62 - Aharon Kluger and others v. Inspector General of Police and others (1962) 16 P.D. 1267.

(9)   H.C. 206/59 - Shlomo Gilah v. Jerusalem Magistrate and others (1960) 14 P.D. 1709.

(10) F.H.15/62 - Societe des Ateliers Pinguely Ville Gozet S.A. v. Aharon Kluger and others (1962) 16 P.D. 1539.

(11) H. C. 125-127/50 - Kvutzat HaHugim Bet HaShitah and others v. Haifa Committee for Prevention of Profiteering and others (1951) 5 P.D. 113.

(12) H.C. 91/61 - Israel Film Studios Ltd. v.Jerusalem District Court (1961) 15 P.D. 782.

(13) H.C. 326/61 - Natan Kravchik v. Attorney-General and others (1961) 15 P.D. 2389.

(14) H.C. 142/64 - Carmel Mahviti v. Attorney-General and others (1964) 18 P.D. 449.

(15) H.C. 250/61 - Moshe Dvik v. President of Supreme Court and others (1961) 15 P.D. 2529.

(16) H.C. 66/63 - Attorney-General v. Beersheba Traffic Judge (1963) 17 P.D. 1056.

(17) H.C. 307/51 - Y. Lalo v- Tel Aviv District Court Judge (1952) 6 P.D. 1062.

 

English cases referred to:

 

(18) Dimes v. Proprietors of Grand Junction Canal 10 E.R. 301 (1852).

(19) R. v..Camborne Justices and another (1955) 1 Q.B. 41; (1954) 2 All E.R. 850.

(20) Eckersley and others v. Mersey Docks and Harbour Board (1894) 2 Q.B. 667.

(21) R. v. Rand and others (1865-66) L.R. 1 Q.B. 230.

(22) Colonial Bank of Australasia and another v. Willan (1873-74) L.R. 5 P.C. 417.

(23) R. v. Cheltenham Paving Commissioners 113 E.R. 1211 (1841)

(24) R. v. Recorder of Cambridge 120 E.R. 238 (1857).

 

American cases referred to:

 

(25) No. 721 Jewel Ridge Coal Corp. v. Local No- 6167, United Mine Workers of America and others 89 L.Ed. 2007 (1945).

(26)      Korer v- Hoffman 212 F (2d) 211 (1954).

(27)      Gulf Research & Development Co.v. Leahy and others 193 F(2d) 302 (1951).

(28)      Roche and others v. Evaporated Milk Ass. 319 U.S. 21 (1943).

(29)      Minnesota & Ontario Paper Co. and others v. Molyneaux 70 F (2d)545 (1934).

           

Y. Ben-Menashe for the applicants.

Z. Bar-Niv, State Attorney, and P. Albek for the respondent.

 

LANDAU J. This is an application for leave to appeal against the decision of His Honour Judge Kisser dismissing the applicants' application for consent to transfer to another judge the hearing of a guardianship claim pending before him as a sole judge of the Tel Aviv-Jaffo District Court.

 

            In those proceedings the Attorney-General had sought an order against the applicants to remove their three children from a Christian missionary institution where they were and to arrange for their admission to a Jewish school. The application to transfer the hearing was based on section 36 of the Courts Law, 1957. At the beginning of his decision in question Judge Kister said

           

"Section 36 deals with a transfer from the court of one locality to the court of another locality, and since Mr. Ben-Menashe does not ask for the matter to be transferred to the District Court of another locality, for that reason alone the application is to be dismissed."

 

Nevertheless the judge went on to deal with the application on its merits and found no cause for disqualifying himself from sitting and hearing the action.

 

            On the application for leave to appeal Mr. Bar-Niv, the State Attorney, raised the fundamental question of the correct interpretation of section 36 and the remedy of a party who contends that a judge is disqualified from sitting.

           

            Section 36 provides:

           

"Where a matter has been or is to be brought before a District Court or Magistrate's Court in one locality, the President of the Supreme Court or his Permanent Deputy may direct that it be dealt with by a court of the same level in another locality; but a direction under this section shall not be issued after the commencement of proceedings in the matter save with the consent of the Judge who has begun to deal with it."

 

The learned State Attorney submits that the section is to be read literally: it speaks of the transfer of a matter from the court of one locality to the court of another locality and does not deal with the transfer of a matter from one judge to another in the same court. In this connection he asks us to demur from previous decisions of this Court expressing a view contrary to his. The first of these decisions was given in Goldenberg v. President of Tel Aviv-Yaffo District Court (1) which involved an order nisi to transfer the hearing of a civil action from the judge dealing with it to another in the same court. It was said there by Olshan P. (at p. 2208) that

 

"We are of the opinion that in making the present application the

petitioner erred as regards jurisdiction.

 

The petitioner argues that an application to transfer a hearing fromone judge to another has actually the character of an application for prohibition and for that, he urges, one must apply to the High Court of Justice.

Even if the petitioner is right in assimilating an application under section 36 of the Courts Law, 1957 to an application for prohibition, the answer is that if a given matter for which prohibition is desired is regulated by the legislature in a particular manner, it must be determined in accordance with the manner laid down by the legislature. Clearly, according to the rule found by the President (Zmoira) in Weinberg v. Attorney-General (2) the transfer of a hearing to another locality includes its transfer to another judge. It is therefore obvious that under the legislature's regulation of the matter in section 36 of the Courts Law, 1957, the petitioner's application falls within the section. Hence the course pursued by the petitioner in this instance is not well-founded."

 

In H.C. 282/63 Rehana v. Atory (unreported) this Court followed Goldenberg(1) and held that where the judge who is sitting in a case refuses to disqualify himself and for that reason the applicant cannot obtain a transfer of the proceedings under section 36 of the Courts Law, no jurisdiction is conferred on the High Court of Justice to transfer them to another judge.

 

            Weinberg (2) was decided before adoption of the Courts Law and Goldenberg (1) and the unreported case after its adoption. In both of the latter two this Court accepted the rule in Weinberg as binding without especially examining the effect of section 36 and without argument on the question, both being heard in the presence of the applicant alone. Here Mr. Bar-Niv has argued that section 36 has made a basic change and therefore the rule in Weinberg (2) no longer applies Moreover, he has cast doubt upon the correctness of the Weinberg rule itself at the date when it was given. I accept his argument and also concur in his doubt.

           

            In Weinberg (2) Zmoira P. explained the English concept of "change of venue", found in section 21 of the Courts Ordinance, 1940, and held that it also bears the broad meaning of the transfer of a matter from one judge to another. May I be permitted to say that it bears this meaning with great difficulty. In any event, there is no dispute that the common meaning of "change of venue" refers to the locality of a trial, and historically the particular place to which the jury has been summoned. A change of venue is called for when fear exists that because of conditions prevailing in a given locality, such as inflamed public feeling, a jury cannot be mustered which will be able to deal with the matter impartially (Blackstone's Commentaries, vol. 3, p. 383).

           

            Why, nevertheless, did the Court in Weinberg (2) adopt the forced meaning of "change of venue"? Because "without such meaning it would be impossible for a defendant to apply for disqualification of a judge" (at p. 597), the Court pointing out that section 62 of the Ottoman Civil Procedure Law had been repealed without replacement. It appears to me that even failing express provision of enacted law a source can be found for the rules regarding the disqualification of judges. I shall return to this question later.

           

            Even if it is possible to rely on Weinberg (2) for the meaning to be given to the English concept of change of venue, it cannot be treated as a precedent for the construction of section 36 of the Courts Law which, written in Hebrew, speaks of the transfer from one locality to another. In the course of the enactment of the section both aspects - transfer from locality to locality and transfer from judge to judge - were in the contemplation of the legislature. Clear evidence of that is to be found in the bill of the Courts Law published in Reshumot. Section 46 of the bill contained the substance of section 36 of the Law as finally adopted and section 39 covered "the circumstances in which a judge shall not sit". The latter is omitted from the Law in its final text and we do not know who or what brought about its omission... .

           

            The phrase "a District Court or Magistrate's Court in one locality" is quite clear in its literal sense. It deals with the court as an institution and not with the judge as a person. A "personal" meaning cannot be forced into the word "locality" which it does not possess. From the fact that in Weinberg (2) "change of venue" was held to mean both a transfer of locality and a transfer of judge, one may not deduce that in Hebrew the former means also the latter.

 

            Moreover, section 36 refers to a matter which has been "or is to be brought" before a particular court. The locality of the court before which a matter is to be brought is fixed by law but there is no provision of law which from the outset compels a particular matter to be brought precisely before a particular judge. That is left to the discretion of the President of the court under sections 4(b) and 16(b) of the Courts Law or the Chief Magistrate in consultation with the judges of the Magistrate's Court under section 26. as the case may be.

           

            The latter part of section 36, regarding transfer of a matter after proceedings have commenced, was added (in the Knesset) to safeguard the independence of the judges, so that no matter which they had already commenced to hear should be withdrawn from them against their wishes. That does not go at all to the question of the personal disqualification of the judge dealing with a matter. Furthermore, had section 36 also dealt with a judge's personal disqualification, why distinguish between a trial which has not yet begun and one which has, and only in the latter event require consent of the judge concerned?

           

            Accordingly, I maintain that section 36 of the Courts Law merely prescribes the mode of transferring a matter from one court to another in point of locality, like the classic change of venue, and it has nothing to do with the disqualification of the individual judge. Hence the learned judge was right in the point he made at the beginning of his decision on the subject of the present application, which is enough for dismissing it.

           

            Since, however, the basic question has been raised as to the remedies available to a party seeking to disqualify a judge for reasons of bias, I shall add a number of observations to elucidate this important subject.

           

            The learned State Attorney submits that in Israeli law there is no disqualification of judges at all and the only remedy of a party who feels aggrieved by a judge's bias is to appeal for annulment of his judgment. Mr. Bar-Niv sought to deduce this from the omission of section 39 of the bill, as above, from the final text of the Law, as well as from the judgment of the House of Lords in Dimes v. Grand Junction Canal (18).

           

            I cannot go along entirely with the State Attorney in his submission. We can only deduce from the omission of section 39 of the bill that the Israeli legislature abandoned the attempt of defining in enacted law the grounds for the disqualification of judges, but its silence does not prevent us from referring to the sources of English Common law to fill the gap in our legal system. It is necessary, in my opinion, to have recourse to these sources in this regard since it is unthinkable that a party in this country should be powerless before a biased judge. We may indeed find in Blackstone (vol. 3, p. 361) an extreme view similar to that of Mr. Bar-Niv.

           

"By the laws of England also, in the times of Bracton and Fleta, a judge might be refused for good cause; but now it is otherwise, and it is held that judges and justices cannot be challenged. For the law will not suppose a possibility of bias or favour in a judge, who is already sworn to administer impartial justice, and whose authority greatly depends upon that presumption and idea. And should the fact at any time prove flagrantly such, as the delicacy of the law will not presume beforehand, there is no doubt but that such behaviour would draw down a heavy censure from those, to whom the judge is accountable for his conduct."

 

Blackstone's teaching that disciplinary sanction against the biased judge is sufficient did not, however, find favour with the English courts, witness the judgment in Dimes (18). There the Lord Chancellor himself had decided a matter affecting a company in which he was shareholder but the House of Lords did not hold back from setting aside the judgment. In doing so, it adopted the opinion of Parke B. (at p. 312), who said

 

"We think that the order of the Chancellor is not void; but we are of opinion that as he had such an interest which would have disqualified a witness under the old law, he was disqualified as a Judge; that it was a voidable judgment...."

 

            This court has followed English case law when the bias of persons possessing judicial powers was in question (Shimel v. Competent Authority etc. (3); Ulame Gil Ltd. v. Yaari (4)]. Examination of the precedents cited in Shimel, and particularly R. v. Camborne Justices (19) also cited to us by Mr. Bar-Niv, shows that as regards the substantive rules of disqualification by reason of bias no difference exists between judges and other persons possessing judicial powers.

           

            The main question is not as to the substantive rules but the procedural means by which these rules can be effectuated, and more precisely a party's remedy against a judge who refuses to disqualify himself. If the decision on disqualification is left solely to the judge himself, acting in accordance with his conscience, the inevitable consequence will be that if he does not find himself disqualified, he is not to be disqualified subsequently in an appeal against his judgment in the dispute between the parties. We have already seen that this is not the Common law rule and Mr. Bar-Niv also did not suggest that. Of possible solutions of the problem, the extreme one is that a judge must withdraw immediately upon a party raising the question of disqualification. Only in such a case can we speak of the actual disqualification of a judge by a party. That is the position in England with regard to county court judges (see County Court Rules, O.16, r. 2, in County Court Practice, 1963, p. 389). An intermediate solution is that the decision rests initially with some other authority, under the French Criminal Procedure Code (articles 668 ff.) the senior presiding judge of the Court of Appeals (see also articles 378 ff. of the French Civil Procedure Code, which inspired section 62 of the Ottoman Civil Procedure Law) or the court of which the judge whose disqualification is sought is a member (that seems to be the statutory arrangement in the Military Jurisdiction Law, 1955, sections 310-15, 343 ff.). Under Common law the disqualification of a judge is clearly a cause for annulling his judgment after close of the trial. But it is undesirable that a party should be without remedy to effectuate a substantive right of his until that late stage. If the judge is really disqualified, it is a waste of the time and effort fruitlessly invested in proceedings which will ultimately be set aside. In England indeed prohibition may lie against a judge of an "inferior" court which will bar him from continuing to hear a case (Halsbury Laws of England, 3rd ed., vol. 11, p. 114), and this Court so proceeded in Ulame Gil Ltd. (4). As regards courts which are not "inferior" I have not come across any English decision to the effect that the only remedy is appeal at the end of the case. Dimes (18) did not so hold but left the question open. As Parke B. said (at p. 312)

           

"If this had been a proceeding in an inferior court, one to which a prohibition might go from a court in Westminster Hall, such a prohibition would be granted, pending the proceedings, upon an allegation that the presiding Judge of the court was interested in the suit; whether a prohibition could go to the Court of Chancery, it is unnecessary to consider" (emphasis added).

 

 (The necessity for that did not arise because the proceedings before the Lord Chancellor had already terminated when the House of Lords dealt with his disqualification.)

 

            Since the enactment of the Courts Law, 1957, we are no longer bound, in my opinion, to the rules relating to prohibition in England, and the distinction between the Magistrate's Court as an "inferior court" and the other courts with which the Law deals has ceased to exist. Henceforth we must find the answer to the question before us - whether in fact appeal after close of proceedings is the only remedy available to a party who alleges that the judge is disqualified - within the frame of the Courts Law itself. Prima facie matters of this kind come under section 7(b)(3) dealing with the jurisdiction of the High Court of Justice to order that individuals having judicial powers refrain from dealing or from continuing to deal with a particular matter. But what of the proviso which excludes from the application of the Law "courts dealt with by this Law"? I do not find this proviso an obstacle to the exercise of the jurisdiction of the High Court of Justice. A judge who rejects the submission of a party that he is personally disqualified from dealing with a matter brought before him does not thereby exercise the jurisdiction of a court but expresses his opinion on the preliminary question of his personal qualification to sit in trial; and no question arises here of the jurisdiction of the court as such. In other words, the decision of a judge not to disqualify himself (as well as his decision to disqualify himself) is not a judicial decision in the full sense of the word but pertains to "the border country" of judicial administration, similar to the decision of the President of a court that a particular judge should hear a given case. This is patent when a court sits, for example, in a bench of three and a plea of disqualification is raised against one of the three judges. If he does not think himself disqualified and his two colleagues disagree with him, the latter, in my view, cannot force him by a majority decision to withdraw (in the absence of express statutory authority as in the Military Justice Law). The decision to continue dealing with the matter is therefore his personal decision and not the decision of the court. And it makes no difference if the court consists of a single judge since we must still distinguish the court as an institution having jurisdiction and the judge who serves on it. Moreover, a judge's decision not to withdraw is taken by him on the basis of facts relating to him personally and known to him more than to others. Such a decision is accordingly the complete opposite from a judicial decision on the basis of facts proved before the court in the customary manner. It should be noted that in French civil procedure enacted law accords an express right of appeal against a decision regarding the disqualification of a judge (article 391). In discussing the question whether this right of appeal is also available to the side opposing disqualification, Glasson and Tissier, Procedure Civile, (1925) vol. 1, p. 155, say

 

"Il ne s'agit pas ici d'un litige a juger, mais plutot d'une question d'administration judiciaire, de la composition du tribunal qui doit statuer sur un litige."

 

I should add that even if I thought that the matter did not come under section 7(b)(3) I would find occasion in this context to exercise the general powers of the High Court of Justice under the first part of section 7(a), as this Court suggested in Rubinski v. Competent Officer etc. (5) regarding a decision of a District Court which was void ab initio.

 

            In the United States the dominant rule is that a judge can be compelled by mandamus or prohibition not to deal with a matter which he is disqualified to hear (45 A.L.R. 2nd, pp. 938 ff.) and this rule obtains even without express statutory provision (8 A.L.R. pp. 128, 1240).

           

            As will be recalled, it was said in Goldenberg (l) that the High Court of Justice has no power to deal with an application for transfer of proceedings from one judge to another. This view is based on the ground that another remedy exists in section 36 of the Courts Law. I have tried to show above that section 36 does not apply to such an application, and if I am correct, the ground of alternative remedy falls away. It should also be remembered that Weinberg (2) decided in 1950 that no order is to be made against a District Court judge to refrain from sitting in a particular matter because that court is not an inferior court. As I have explained, this decision is not to be followed after the enactment of the Courts Law.

           

            Since the decision of a judge not to disqualify himself is not the judicial decision of a court, no interlocutory appeal lies against it. Apart from that, this remedy creates unjustified discrimination between civil proceedings in which interlocutory appeals are possible and criminal proceedings in which they are not. What is the difference between an interlocutory and a final appeal, for we have already said that the question of the judge's disqualification can be raised in an appeal against his judgment? The answer is that at the end of the trial the submission is not that the judge was disqualified from the outset but that the judgment of the court is defective as a result of his disqualification.

 

            Consequently the correct way to plead disqualification of a judge about to sit is, in my opinion, to apply to the judge to disqualify himself, and if he is not prepared to do so, the remedy is an application to the High Court of Justice.

           

            Nevertheless I wish to observe that the Court will certainly attach great weight to the position taken by the judge concerned and will interfere only in an extreme case with his opinion that he may sit. The court will so act with regard to the facts of the case, as to which the judge is deemed to be trustworthy, as well as with regard to the conclusions stemming from them, since the presumption is that a judge has properly searched himself, remembering his declaration of allegiance "to dispense justice fairly, not to pervert the law and to show no favour". In order, however, to preserve the confidence of the public in its judges of all ranks the possibility of reviewing a judge's decision must not be yielded entirely. I have expressed my view about lex lata as I see it. Possibly, de lege ferenda a more convenient solution may be found, perhaps along the line of the President of the Supreme Court reviewing the judge's decision (without the necessity of the judge concerned giving his consent) or of laying down special procedural provisions for the hearing of petitions of this kind by the High Court of Justice.

           

            Finally, I wish to consider briefly two matters connected with the contents of the application before us, which relate to the substantive law on the disqualification of judges. I do so in order to save the parties from further litigation over the question. The application to his Honour Judge Kister contained six grounds. Among them the following observation occurs six times as a refrain: "Your Honour is known to have no predilection but many persons, not necessarily reasonable people, will draw the conclusion" etc. This very repetition gives the application a vexatious character. The phrase "not necessarily reasonable people" is taken from the judgment of Lord Esher in Eckersley v. Mersey Docks (20) (at p. 671). Later cases have criticized it not once as being too wide. If indeed the court were to take heed of the views of unreasonable people there would be no end to the matter. The criticism is collected in R. v. Camborne Justices (19) where the court preferred the formula of Blackburn J. in R. v. Rand (21) that the applicant must show "a real

possibility of bias", a test which this court adopted in Shimel (3) (at p. 462).

 

The sixth ground of applicant's counsel was as follows:

 

"Your Honour is known to have no predilection but it is also known that your Honour is a judge with orthodox religious views and must decide in this case whether in your opinion being educated in another religion is not detrimental to the children. Apparently many persons, not necessarily reasonable, would conclude that it is not proper for a Jewish orthodox judge to act in a matter involving the school of another religion and requiring him to decide whether being eucated in another religion might be detrimental to a Jewish child."

 

Any one reading these words literally cannot but understand that an attempt is being made here to disqualify a judge from sitting because of his personal outlook - in the instant case his orthodox religious outlook. Mr. Ben-Menashe made a great effort to persuade us that this was not the intention and finally waived this ground in its entirety. He would have done better had he not indited these tasteless words. I would have thought it unnecessary to explain that a judge may have his own personal outlook. Certainly he must guard against his beliefs and opinion about the condition of society under which he lives distorting his fidelity to the letter and spirit of the law. The judges of Israel are presumed to know how to fulfil this obligation of theirs. In no manner is room to be given to the notion that a litigant is only to be tried by a judge whose personal outlook meets with his approval. No legal system could operate on such terms.

 

            Among the five other grounds for disqualifying His Honour Judge Kister, Mr. Ben-Menashe mentions the judge's observations in an interlocutory decision, which according to counsel display preconceptions about the question the judge was to deal with. An interlocutory decision of 26 March 1963 refers to a submission by counsel for the children's parents, that the Attorney-General has no power to intervene with regard to the children's custody and therefore his application should be struck out. Counsel for the parents appeared only after the judge had already heard some of the witnesses. In the said decision the judge dealt at length with some of the general problems involved in the education of children in a religion not their parents' and with the operation of Christian missionary institutions in this country. In this regard he mentions also evidence previously given. The learned judge expressed inter alia a negative view on the free education given to children by missionary institutions. The judge treated as discreditable such material benefits to parents, and he also suggested - basing himself on the evidence of the welfare officer that the father had requested a sum of money for his consent to the children being withdrawn from the missionary institution- that the father might have received from that institution consideration in addition to being relieved of financial expenses. He also expressed his opinion that a religious community seeking to save the souls of members of another community must desist from all illegitimate means "such as deception and bribery and generally to avoid any suspicion of reprehensible activity". Of the father, the judge said that "if a person suggests bribery and is dazzled by it, he can slander all the education provided by the State".

 

            I do not think that all these remarks were necessary for the interlocutory decision on the submission in law of want of jurisdiction. I also doubt greatly whether there was even occasion in response to Mr. Ben-Menashe's concrete request for the observation that "indeed we perceive the corrupt source of the idea of disqualifying an orthodox Jewish judge in this country, the sullied well from which people who so desire draw their views". (What is meant here is Nazi thinking.) So general an observation, written it seems in an angry moment does not, however, give ground for any real fear that the learned judge would not know how to decide impartially between the parties in accordance with the law and the evidence adduced. As for the father "suggesting bribery", I understand that to refer to the benefit which the father obtained from the free education the children received in missionary institution. Although not happily phrased, these words are merely interpretative of what had been said in court down to that point. The judge observes a number of times in his decision that he was for the moment dealing with prima facie evidence and at p. 6 he says:

           

"After going into the question - of education in institutions where there are parents alive and of education in another religion and the influence on the child - in general and without making any finding of the facts in the present case at this stage so long as I have not heard all the evidence and the parties have not made their submissions regarding the circumstances of the case, I must turn to the legal aspect...."

 

These explicit remarks take the sting out of a number of the judge's observations and demonstrate that he approached the matter before him with the required caution and without preconceptions, as a judge should. There is accordingly no ground for Mr. Ben-Menashe's fear that his client will not enjoy a fair trial.

 

            In sum, the application before us was not properly made and for that reason must be dismissed. I would add that it also has no foundation on the merits.

           

WITKON J. With respect I agree to all that my honourable friend, Landau J., has said regarding the non-applicability of section 36 of the Courts Law, 1957, to a case such as the present but I disagree with his proposal to open the High Court of Justice to litigants who are dissatisfied with the refusal of a judge to disqualify himself.

 

            I do not dispute that the decision of a judge not to disqualify himself (and perhaps even his decision to disqualify himself) should properly be subject to review by another judicial body. Such review might well be left to a different court or to a different judge of the same court. What is important is that a judge should not be the final arbiter regarding his disqualification. But to bring the matter within section 7 of the Courts Law we must first determine that a judge's decision regarding his disqualification is an administrative and not a judicial decision. That is not free from doubt. The difference between a judicial and an administrative act is not firmly based and the boundary is a shifting one. In point of classification no absolute difference exists between an administrative act (when imposed on a judge) and a judicial act. We were exercised with this problem, inter alia, in Perah v. Attorney-General (7). There, a Magistrate decided that gold, in respect of which an offence was committed entailing expropriation, should be returned by the police to the true owner who was guiltless of the offence. The question was whether the decision made under section 388 of the Criminal Code Ordinance, 1936, was part of the sentence against which the Attorney-General might appeal or whether it was an administrative act in which only the High Court of Justice could intervene. The question was left open but I wish to say at once that there was no reason to have raised the problem had it not been clear that no appeal lies against a purely administrative decision.

 

            Deeper research was devoted by Berinson J. to the distinction between judicial and administrative acts in Kluger v. Inspector General of the Police (8). That case involved a search and seizure warrant issued in the course of criminal proceedings. The element common to this and the previous case is that in both the order affected a third person not party to the proceedings. Here the High Court of Justice intervened on the application of the third party. Berinson J. had the following to say about its power to do so:

           

"The question arises whether in issuing the search and seizure warrant the judge acted as a court or merely performed an administrative act even though it involved judicial discretion. It seems to me that basically the function was administrative, although not ... a function of executing a judgment like activating conditional imprisonment for instance. Here the judge is not activating another's decision but is deciding in his discretion and on the basis of prima facie evidence adduced to him that the statutory conditions for issuing a search and seizure warrant have been fulfilled. For all that, the issue of such a warrant is unlike a pure judicial act of a court. It can be issued before trial and even before any one is charged and there is no procedure for joining persons concerned in the matter or liable to be prejudiced by the warrant in the proceedings before the judge. Such a warrant may affect the interests of a bystander not directly connected with the matter itself in respect of which the search warrant is claimed and issued. Even when it is issued in the course and for the purpose of a criminal trial, it is still not an integral part of the trial but a side issue secondary thereto. A person prejudiced by it has no way to test its lawfulness or correctness in any court other than this Court which is thus competent to deal with the matter under section 7(a) of the Courts Law, 1957. The present case is closely, if not entirely, similar to Gilah v. Jerusalem Magistrate (9). Here as there the sitting judge held that the matter was within his competence whilst hearing another trial. Here as there the judge's decision was not open to appeal or other judicial review. Here as there the person who felt himself aggrieved by the decision was not a party to the trial within which it was given. Accordingly, here as there the applicants can ask for relief from this Court in pursuance of section 7(a) of the Courts Law" (at p. 1271).

 

In that case application was made for a Further Hearing - Societe des Ateliers etc. v. Kluger (10). Cohn J. summed up the law as follows:

 

"Within the framework of the relief mentioned in paragraph (3) of section 7(b) of the Courts Law, 1957, the High Court of Justice will not take cognizance of judicial decisions of District Courts or Magistrate's Courts, whether or not appeal against them is possible. It is otherwise within the framework of the relief mentioned in paragraph (1) or (2) of section 7(b) or within the wider framework of the relief under section 7(a). When performing an administrative act, a judge is also a state organ and in doing so exercises a lawful function. The rule that the High Court of Justice is competent to interfere with administrative acts even if done by a judge is nothing novel" (at p. 1540).

 

            There is no doubt that in the course of his ordinary work the judge makes decisions having an administrative character, the remedy against them lying with the High Court of Justice. But, as I have already said, a decision may frequently be of a mixed nature with features of both kinds. It can then be said that if the person aggrieved has a clear right of appeal, the indication is that the judicial aspect is decisive. On the other hand, lack of a right of appeal opens the path to the High Court of Justice for the aggrieved person. And where a right of appeal is available against a decision which as such and in what it involves is an administrative decision, the matter can only be resolved by converting the decision into a judicial one. Thus no clear distinction exists between the two.

           

            A judge's decision not to disqualify himself may, no one disputes, be challenged by the aggrieved person by appeal against the decision of the judge on its merits. I am alive to the fact (pointed out by my friend, Landau J.) that disqualification is only incidental to such an appeal and not in itself the subject of appeal. Nonetheless, in my opinion, it is sufficient that a judge's decision not to disqualify himself can be tested in the course of the appeal, even if only in this manner. The decision thus assumes the form of a judicial decision, and once again cannot be contested in the High Court of Justice. Obviously, I can also reach the same conclusion under the express rule in section 7(a) of the Courts Law that the High Court of Justice will not intervene in matters which are within the jurisdiction of any other court. I think that the existence of another remedy in the present case closes the path to the High Court of Justice completely.

 

            The rule is that the High Court of Justice does not order prohibition where the aggrieved person has a right of appeal against the decision likely to affect him. In my opinion, it is immaterial to the application of this rule whether the order is sought simply against a court or a particular judge of a court. As far as I know, prohibition has never issued in this country simply against a court when a right of appeal exists. An attempt at that in Kvutzat HaHugim Bet HaShitah v. Haifa Committee etc. (11) was unsuccessful. Although the Court did not utterly deny the "co­existence" of prohibition and appeal, it should be remembered (a) that a special tribunal was involved in that case, (b) that appeal against the tribunal's decision went only to the District Court and (c) that the Court considered the possibility of ordering prohibition in cases only of manifest want of jurisdiction. (See the precedents cited at pp. 125-28.) It is in this spirit - delimiting the ambit of the applicability of prohibition - that I understand the remarks of Agranat J. in Rubinski (5).

           

            Another attempt to obtain a High Court order against a District Court this time by mandamus requested by a third party in an "administrative" matter - failed in Israel Film Studios Ltd. v. Jerusalem District Court (12). Moreover in Kravchik v. Attorney-General (13) the High Court of Justice dismissed an application for an order against the Attorney-General to discontinue a criminal action (on the ground of autrefois acquit) on the ground that the applicant first had to address himself to the Attorney-General. Although the Court pointed out that because of that its intervention was premature, in a later case, Mahviti v. Attorney-General (14), it refused to intervene in a trial pending in the Magistrate's Court. The question whether prohibition can issue against the President of the Supreme Court was left open in Dvik v. President of the Supreme Court (15). Finally, I should mention Attorney-General v. Beersheba Traffic Judge (16) where the High Court of Justice made an order against a Traffic Judge to refrain from continuing to hear a case after the Attorney-General had ordered a stay; this case is different from the one before us since after a stay order the competence of a magistrate ceases entirely.

 

            Should it be urged that appeal is not a sufficiently effective remedy and therefore the matter merits the attention of the High Court of Justice, I would answer by way of preliminary that cases may occur where a party raises the question of the court's composition even before it has been determined by its President under sections 4(b) or 16(b) or by the Chief Magistrate under section 26 of the Courts Law: and it appears to me that the determination is an administrative act which the aggrieved party might well ask the High Court of Justice to review. After commencement of trial, however, a party unsuccessfully seeking the disqualification of a judge can only seek his remedy on appeal. I would say that on a balance of the instances and convenience that this is more effective and seemly than application to the High Court of Justice, even if in the meantime the party must bear with the judgment and wait for his remedy until the appeal reaches its turn. In practice, however, I see no reason for preventing an interim appeal (after leave) against a judge's decision not to disqualify himself. It is very true that this possibility exists only in civil cases as distinct from criminal. But this difference between the two kinds of trial obtains in any event and the discrimination affects every accused person raising a preliminary issue regarding the charge sheet or the jurisdiction of the court, since he cannot appeal against the decision of the court which dismisses his plea and must stand perhaps lengthy trial with all the distress and hardship that entails.

           

            Perhaps the most important consideration against transferring this jurisdiction to the High Court of Justice is that it is not at all a convenient forum for going into the problem. In this Court the judge becomes the respondent and if the petitioner has levelled against him an empty charge, is it not unbecoming for the judge to enter an affidavit in reply on which he may be examined? And what will happen if the other party concerned is not ready to support the judge's decision not to disqualify himself? Such problems and the like do not arise when the remedy is by way of appeal for then the judge has the opportunity to explain in his decision the position he has taken and the party may contest it and even contradict it by affidavit but cannot compel the judge to debate it with him. I therefore believe that to open the High Court of Justice to a party dissatisfied with a judge's decision not to disqualify himself is not only unnecessary for justice to be done but is also inconvenient and undesirable.

 

            Like my friend Landau J., I also wish to add a few observations on the merits of the case. I join in the view that there was no room for Judge Kister to disqualify himself from sitting in the case or even to ask him to disqualify himself. And I also find that the very request was in bad taste. Nevertheless I would like to explain why I think that the honourable judge was not disqualified. He himself reacted to the applicants' request in an exaggerated fashion and among his reasons for not disqualifying himself there were some that were irrelevant. Nobody argued that a Jewish judge, even an orthodox Jew, is incapable of dealing without preconceptions with matters affecting members of another religion. The argument was confined to the concrete case before the judge of a Jewish child whose parents had sent her to a Christian missionary school. In such a case, the applicants urged, an orthodox Jew has firm views of a wholly negative nature. Is that a reason for disqualifying an orthodox Jewish judge?

           

            In my opinion, it is not. The question whether the State should rightly and properly interfere with the decisions of parents to send their children to mission schools is debatable. On the one hand one need not be an orthodox Jew to regard such action with profound concern. Educationally it is certainly undersirable to create conflict in the minds of very young children and bring them up in a manner which ultimately will erect a barrier between them and the large public among whom they will be living. On the other hand one recoils from any interference in the freedom of parents to educate their children as they think fit; equally one must be careful not to prejudice freedom of religion and to avoid excessive interference by the state in the free competition of opinions and views in the religious and other spiritual fields. It is precisely the Jewish people largely living in the Diaspora which is sensitive to such interference. For the purpose of the present application we do not have to decide which of these two considerations (and perhaps others of the same kind) we should prefer. That is the task of the judge dealing with the case on its merits. Here we are only concerned with the question whether the judge is disqualified. To this end we must emphasise with the utmost clarity that a judge - be his personal outlook what it may - is presumed to know how to give all important considerations their full weight and importance. Such moderation is a characteristic of a judge qua judge. Hence it is wrong and truly prejudicial to the judiciary itself to request a judge to disqualify himself because of his "religious" or "non-religious" views (to use these unhappy terms) or because of his views in other areas. I am sorry that the present applicants could not understand that.

 

BERINSON J. I concur in the judgment of Witkon J. and have nothing to add.

 

AGRANAT D.P. I agree with the conclusions of my honourable friend, Landau J., that section 36 of the Courts Law does not bear the meaning that it is designed to accord a remedy to a party claiming the disqualification of a judge but only prescribes the manner of transferring a matter from one court to another in point of locality. Such conclusion is sufficient to defeat the application before us, but I must add that I also join in the view of my friend, denying the very argument of disqualification raised by applicants' counsel.

 

            On the important basic question over which my friends, Landau J. and Witkon J., are divided - whether the High Court of Justice should be open to a person who quarrels with a judge's decision regarding his personal disqualification to deal with a case - I side with Witkon J., that it is impossible to grant such person the relief provided for in section 7(b)(3) of the Courts Law. My reason for that is that such a decision - and here with all respect I disagree with the view of Landau J. - is of the kind that goes to the Court's jurisdiction to hear and decide a matter, civil or criminal, before it. I shall explain myself.

           

            "Jurisdiction" means the power of a tribunal to conduct a judicial hearing and to decide a matter pending before it; if conditions are set for the exercise of this power, then every decision as to whether these conditions have been met is a decision concerning the tribunal's jurisdiction to try the matter. In this regard, it is clear to me, there is no place for distinguishing between conditions precedent that affect the material and local jurisdiction of the tribunal asked to try a particular matter and conditions that affect the qualifications of the judge about to do so. If the judge concedes the argument of his disqualification, the decision means that the tribunal in the given composition is not competent to hear and decide the matter. If the argument is rejected, itmeans that the tribunal in the given composition is fully competent. Support for this view may be found in the observations of the Privy Council in Colonial Bank of Australasia v. Willan (22) at pp. 442-42:

 

"It is necessary to have a clear apprehension of what is meant by the term 'want of jurisdiction'. There must, of course, be certain conditions on which the right of every tribunal of limited jurisdiction to exercise that jurisdiction depends. But those conditions may be founded either on the character and constitution of the tribunal or upon the nature of the subject-matter of the inquiry, or upon certain proceedings which have been made essential preliminaries to the inquiry, or upon facts or a fact to be adjudicated upon in the course of the inquiry... Objections founded on the personal incompetency of the Judge, or on the nature of the subject-matter, or on the absence of some essential preliminary, must obviously, in most cases, depend upon matters which ... are extrinsic to the adjudication impeached."

 

And at pp. 443-44:

 

            "In Reg. v. Cheltenham (23) ... the objection was that the Court which passed the order was improperly constituted, inasmuch as three of the magistrates who were interested took part in the decision. And Reg. v. Recorder (24) proceeds on the same ground... In cases which fall within the principles of the last-mentioned decisions the question is, whether the inferior Court had jurisdiction to enter upon the inquiry, and not whether there has been miscarriage in the course of the inquiry."

           

See to the same effect de Smith, Principles and Scope of Judicial Review, p. 67; Street and Griffith, Principles of Administrative Law (1952) p. 205; and D.M. Gordon in (1931) 47 L.Q.R. 407: "Jurisdiction must be complete before a tribunal can make any move at all... . It is simply a right to take cognizance."

 

            It follows that I am wholly at one with my friend when he says that a judge who rejects a plea that he is disqualified to try a matter "is (merely) expressing an opinion on the preliminary question of his personal qualification to sit in judgment" and therefore "no question arises here of the jurisdiction of the court as such." In my judgment when a judge dismisses such a plea it means that the court in its given composition is competent to deal with the case in hand just as in the reverse it is not. The legal position will not change if the judge against whom the plea of disqualification is directed is sitting in the company of other judges. I would agree with my friend that in this last event the responsibility of deciding on the plea of disqualification rests on the judge alone who is concerned and the others cannot participate therein or force upon him their view of the plea (see the remarks to this effect of Justice Jackson with regard to the practice in the Supreme Court of the U.S., with which Justice Frankfurter agreed, in Jewel Ridge Coal Corp. v. Local No. 6167, United Mine Workers of America (25)). But the decision of the judge to dismiss the plea will bind the entire court and by virtue thereof it will in its given constitution hold the trial; in the same way his decision to withdraw from the case will bind the entire court and it will be unable to sit until it is properly constituted in accordance with the law. In both instances the decision is determinative of the question about jurisdiction to hear and decide the particular matter. Moreover, if appeal is lodged against judgment as a result of one of the judges deciding to dismiss the plea of disqualification against him and the plea is accepted on appeal, the judgment will be set aside because it was given by a court not having jurisdiction by reason of its defective consititution.

 

            It follows from the foregoing that in view of the proviso in section 7(b)(3) - "other than courts dealt with by this Law" - the High Court of Justice cannot possibly intervene with a decision concerning the qualification of a judge to deal with a particular matter in reliance on the first part of the paragraph.

           

            Can the High Court of Justice interfere with such a decision in reliance on section 7(a) of the Law? A condition precedent to such interference is that the matter in which relief is sought does not lie in the jurisdiction of any other court or tribunal. Hence our general approach must be not to open the doors of the High Court of Justice to any one contesting a decision dismissing a plea of disqualification. In contemplation of the view that a plea of this kind is akin to a plea going to a court's jurisdiction to hear and decide a matter before it, the decision may be upset by appeal against the judgment given at the end of the trial. Furthermore, in a civil case, there is the remedy of asking for leave to appeal against the decision forthwith upon its being given, just as it is available against a decision rejecting a plea regarding want of jurisdiction as to subject matter or place. It can therefore be said that in civil matters the necessity will in general not arise of applying to the High Court of Justice, for no one disputes that the remedy of appeal against an interlocutory decision is speedy and effective.

 

            The remedy last-mentioned does not exist in criminal proceedings and I was therefore exercised by the question whether in respect of such proceedings an appeal against judgment should not be treated as an effective means for the accused who protests against rejection of a plea of disqualification he has raised. This plea is different from a plea of want of jurisdiction in that it concerns the judge personally and thus protest against its rejection should be better reviewed immediately by another judicial body totally unconnected with the plea, a course which would help to "clear the air" at the very outset of the criminal proceedings and strengthen the accused's and the public's feeling that the plea has been objectively treated in a manner befitting it. I am, however, of the opinion that this is the ideal situation and so long as the legislature has not prescribed such special procedure we must act on the presumption that it is satisfied with the remedy of appealing against the outcome of the criminal trial, just as it is satisfied with the same remedy with regard to other pleas of want of jurisdiction in criminal matters, in view of the policy of the legislature to avoid interlocutory appeals in such matters. That was the view of the Federal Court of Appeals in Korer v. Hoffman (26) where it refused an application for mandamus against a judge who refused to disqualify himself in a criminal trial before him.

           

"Counsel for petitioner urges that denial of the writ means that petitioner will be forced to continue under the stigma, stress and strain of an indictment, and subject to restriction under bail, until a later day when his case may be reached and tried. Meanwhile, he must pay heavily in time, effort and expense to prepare his case for trial and suffer the ignominies of a trial. This is an appealing argument to which I know of no good answer other than that it is made in the wrong forum."

 

To emphasize all this the court mentioned the following precedents:

 

            "In response to a similar contention, the Court in Gulf Research and Development Co. v. Leahy...(27] stated: 'The mere fact that the petitioners will be put to the inconvenience and expense of what may prove to be a wholly abortive trial is an argument which might be addressed to Congress in support of legislation authorizing interlocutory appeals but does not constitute ground for invoking mandamous power'... . In Roche v. Evaporated Milk Ass. (28) ... the Court stated: 'Where the appeal statutes establish the conditions of appellate review, an appellate court cannot rightly exercise its discretion to issue a writ whose only effect would be to avoid those conditions and thwart the Congressional policy against piecemeal appeals in criminal cases.' "

 

            Although this approach in general should also guide us in matters of the last kind, I must add that I do not exclude the possibility that in rare and exceptional circumstances - as where strong evidence is produced regarding the material interest of a judge in the outcome of a trial - the High Court of Justice will interfere at an early stage so as to grant relief against a decision rejecting a disqualification plea. (See the remarks of the court in Minnesota and Ontario Paper Co. v. Molyneaux (29) and the judgment in Lalo v. Sussman (17).)

           

            Such are my observations on the broad problem dealt with by my two friends, a problem which, as I have indicated, calls for legislative amendment as soon as may be. As regards the application before us I am of the opinion that it should be rejected.

           

COHN J. I am also at one with the view of my honourable friend, Landau J., that section 36 of the Courts Law does not apply to a transfer from one judge to another, as distinct from one court to another. For this reason alone the present application must be dismissed. I myself see no need to enter into the question of the right path a litigant should pursue when he wishes to disqualify a judge in a particular case. It seems to me that the matter is for the legislature to decide, and perhaps one may regret that it missed the opportunity to do so when dealing with the bill of the Courts Law.

 

            Since, however, my learned friends also saw fit to address themselves to the question of what is the proper procedure for disqualifying a judge, I will only say that my view is like that of Witkon J. and Agranat D.P. and for the reasons they have given, that the High Court of Justice is generally not competent in such matters.

 

 

            Application dismissed.

            Judgment given on June 30, 1964.

SHIN, Israeli Movement for Equal Representation of Women v. Council for Cable TV and Satellite Broadcasting

Case/docket number: 
HCJ 5432/03
HCJ 5477/03
Date Decided: 
Wednesday, March 3, 2004
Decision Type: 
Original
Abstract: 

Facts: The third respondent held a concession for broadcasting the ‘Playboy’ channel in Israel. This channel shows material of an erotic or pornographic nature. The first respondent gave a licence to respondents 4-7 to broadcast the ‘Playboy’ channel, subject to a number of restrictions relating, inter alia, to the times when the broadcasts were permitted, the manner of subscribing to the channel, and measures that needed to be taken to ensure that the channel was not accessible to persons under the age of 18. The petitioners challenged the decision of the first respondent, on the grounds that the first respondent erred in its interpretation of the law, and that the broadcasts of the ‘Playboy’ channel fell within the scope of a provision in the law that prohibits ‘a depiction of a person or any part of a person as a sex object.’ The petitioners further argued that the broadcasts of the ‘Playboy’ channel offended the feelings and dignity of women.

 

Held: The majority of the Supreme Court justices who heard the petition held that even pornography enjoyed the protection of the constitutional right of freedom of expression. As such, even though there were conflicting rights or interests, the first respondent’s decision struck a proper balance by permitting the broadcast of the ‘Playboy’ channel, subject to the restrictions that it imposed. Even those minority justices who questioned whether pornographic expression fell within the scope of the right of freedom of expression accepted that there were no grounds for intervention in the decision permitting the broadcasting of the ‘Playboy’ channel, in view of the restrictions imposed on the broadcasts.

 

Petitions denied.

Voting Justices: 
Primary Author
majority opinion
majority opinion
majority opinion
majority opinion
majority opinion
majority opinion
Author
concurrence
Author
concurrence
Author
concurrence
Author
concurrence
majority opinion
Full text of the opinion: 

HCJ 5432/03

HCJ 5477/03

SHIN, Israeli Movement for Equal Representation of Women, and 11 others (HCJ 5432/03)

Chairperson of the Knesset Committee on the Status of Women, MK Gila Gamliel and 52 others (HCJ 5477/03)

v.

1.     Council for Cable TV and Satellite Broadcasting

2. Adv. Dorit Inbar, chairperson of the Council for Cable TV and Satellite Broadcasting

3.     Play TV Ltd

4.     D.B.S. Satellite Services (1998) Ltd (‘Yes’)

5.     Tevel Israel International Communication Ltd

6.     MATAV Cable Communication Systems Ltd

7.     Golden Channels & Co.

 

 

The Supreme Court sitting as the High Court of Justice

[3 March 2004]

Before President A. Barak, Vice-President T. Or and Justices E. Mazza, M. Cheshin, D. Dorner, J. Türkel, D. Beinisch, E. Rivlin, A. Procaccia, E.E. Levy, A. Grunis

 

Petition to the Supreme Court sitting as the High Court of Justice

 

Facts: The third respondent held a concession for broadcasting the ‘Playboy’ channel in Israel. This channel shows material of an erotic or pornographic nature. The first respondent gave a licence to respondents 4-7 to broadcast the ‘Playboy’ channel, subject to a number of restrictions relating, inter alia, to the times when the broadcasts were permitted, the manner of subscribing to the channel, and measures that needed to be taken to ensure that the channel was not accessible to persons under the age of 18. The petitioners challenged the decision of the first respondent, on the grounds that the first respondent erred in its interpretation of the law, and that the broadcasts of the ‘Playboy’ channel fell within the scope of a provision in the law that prohibits ‘a depiction of a person or any part of a person as a sex object.’ The petitioners further argued that the broadcasts of the ‘Playboy’ channel offended the feelings and dignity of women.

 

Held: The majority of the Supreme Court justices who heard the petition held that even pornography enjoyed the protection of the constitutional right of freedom of expression. As such, even though there were conflicting rights or interests, the first respondent’s decision struck a proper balance by permitting the broadcast of the ‘Playboy’ channel, subject to the restrictions that it imposed. Even those minority justices who questioned whether pornographic expression fell within the scope of the right of freedom of expression accepted that there were no grounds for intervention in the decision permitting the broadcasting of the ‘Playboy’ channel, in view of the restrictions imposed on the broadcasts.

 

Petitions denied.

 

Legislation cited:

Basic Law: Human Dignity and Liberty.

Basic Law: Freedom of Occupation, s. 3.

Classification, Marking and Prohibition of Damaging Broadcasts, 5761-2001, s. 3(a)(4).

Communications (Telecommunications and Broadcasting) Law, 5742-1982, ss. 6Y, 6Y(2), 6Y(2)(3), 6Y(2A), 6AK, 6BE.

Communications (Telecommunications and Broadcasting) Law (Amendment no. 27), 5762-2002.

Penal Law, 5737-1977, ss. 34U, 214, 214A.

Telecommunications Law (Amendment no. 25), 5761-2001.

 

Israeli Supreme Court cases cited:

[1]        HCJ 4267/93 Amitai, Citizens for Good Government and Integrity v. Prime Minister [1993] IsrSC 47(5) 441.

[2]        CrimA 4693/01 State of Israel v. Babizaib [2002] IsrSC 56(5) 580.

[3]        HCJ 4804/94 Station Film Ltd v. Film and Play Review Board [1996] IsrSC 50(5) 661; [1997] IsrLR 23.

[4]        HCJ 606/93 Advancement Promotions and Publishing (1981) Ltd v. Broadcasting Authority [1994] IsrSC 48(2) 1.

[5]        HCJ 73/53 Kol HaAm Co. Ltd v. Minister of Interior [1953] IsrSC 7 871; IsrSJ 1 90.

[6]        HCJ 4644/00 Jaffora Tavori Ltd v. Second Television and Radio Authority [2000] IsrSC 54(4) 178.

[7]        CrimA 2831/95 Alba v. State of Israel [1996] IsrSC 50(5) 221.

[8]        HCJ 4541/94 Miller v. Minister of Defence [1995] IsrSC 49(4) 94; [1995-6] IsrLR 178.

[9]        HCJ 5016/96 Horev v. Minister of Transport [1997] IsrSC 51(4) 1; [1997] IsrLR 149.

[10]     HCJ 1/49 Bajerno v. Minister of Police [1948] IsrSC 2 80.

[11]     HCJ 7128/96 Temple Mount Faithful v. Government of Israel [1997] IsrSC 51(2) 509.

[12]     HCJ 806/88 Universal City Studios Inc. v. Film and Play Review Board [1989] IsrSC 43(2) 22; IsrSJ 10 229.

[13]     HCJ 6126/94 Szenes v. Broadcasting Authority [1999] IsrSC 53(3) 817; [1998-9] IsrLR 339.

[14]     HCJ 2888/97 Novik v. Second Television and Radio Authority [1997] IsrSC 51(5) 193.

[15]     HCJ 1715/97 Israel Investment Managers Association v. Minister of Finance [1997] IsrSC 51(4) 367.

[16]     HCJ 1514/01 Gur Aryeh v. Second Television and Radio Authority [2001] IsrSC 55(4) 267.

[17]     HCJ 701/81 Malach v. Chairman of District Planning and Building Committee [1982] IsrSC 36(3) 1.

[18]     CrimFH 8613/96 Jabarin v. State of Israel [2000] IsrSC 54(5) 193.

[19]     HCJ 2753/03 Kirsch v. Chief of Staff, IDF [2003] IsrSC 57(6) 359.

[20]     HCJ 92/56 Weiss v. Chairman and Members of the Legal Council [1956] IsrSC 10 1592.

[21]     CA 311/57 Attorney-General v. M. Diezengoff & Co. (Navigation) Ltd [1959] IsrSC 13 1026; IsrSJ 3 53.

[22]     FH 16/61 Registrar of Companies v. Kardosh [1962] IsrSC 16(2) 1209; IsrSJ 4 7.

[23]     HCJ 636/86 Nahalat Jabotinsky Workers’ Moshav v. Minister of Agriculture [1987] IsrSC 41(2) 701.

[24]     HCJFH 4128/00 Director-General of Prime Minister’s Office v. Hoffman [2003] IsrSC 57(3) 289.

 

American cases cited:

[25]     American Booksellers Ass’n, Inc. v. Hudnut, 771 F. 2d 323 (1985).

[26]     Miller v. California, 413 U.S. 15 (1973).

[27]     United States v. Playboy Ent. Gp., 529 U.S. 803 (2000).

 

Canadian cases cited:

[28]     R. v. Butler [1992] 1 S.C.R. 452.

[29]     R. v. Hawkins (1993) 15 O.R. (3d) 549.

 

Jewish law sources cited:

[30]     Babylonian Talmud, Tractate Berachot 48a.

[31]     Isaiah 11, 9.

 

For the petitioners in HCJ 5432/03 — Y. Abadi.

For the petitioners in HCJ 5477/03 — S. Ben-Natan.

For respondents 1-2 — A. Licht.

For respondent 3 — Z. Bar-Natan, R. Peled, A. Halfon, R. Gazit, B. Rottenberg, A. Wang.

For respondent 4 — M. Matalon, L. Porat.

For respondents 5-7 — U. Rahat.

 

 

JUDGMENT

 

 

Justice D. Dorner

The Council for Cable TV and Satellite Broadcasting permitted the broadcast of the ‘Playboy’ channel on cable TV and satellite. The law prohibits the depiction of ‘a person or any part of a person as a sex object.’ The question before us is whether permitting the broadcasts of the ‘Playboy’ channel was lawful, i.e., whether the broadcasts of the channel breach the prohibition prescribed by law.

The petitioners and the respondents

1.    The petitioners in HCJ 5432/03 are feminist and social organizations who have joined in order to prevent pornographic broadcasts on the cable and satellite channels. The petitioners in HCJ 5477/03 currently serve, or served in the past, as Knesset members. The first respondent is a public council (hereafter — the Council), which operates pursuant to the Communications (Telecommunications and Broadcasting) Law, 5742-1982. The second respondent, Adv. Dorit Inbar, was at the relevant times for our purposes the chairperson of the Council. The third respondent (hereafter — the Playboy company) is a private company that holds a concession for broadcasting in Israel the broadcasts of Playboy TV International LLC, including broadcasts of the ‘Playboy’ channel. This channel is an erotic channel, which has enjoyed great success around the world. It is broadcast in 175 countries, including the United States, Canada, Australia, England, Belgium, France, the Scandinavian countries, the countries of Latin America, Japan, Taiwan, New Zealand, Poland, Turkey, Spain and Portugal. The fourth respondent (hereafter — ‘Yes’) is a licensee for television broadcasts by satellite, which is operates under the name ‘Yes.’ Respondents 5-7 (hereafter — the cable companies) broadcast television programs on cable in accordance with a licence given to them for this purpose.

The background to the petitions

2.    The possibility of broadcasting erotic and pornographic channels (hereafter — adult channels) on television began when ‘Yes’ came into the market and began operating digital technology that allows the separation of adult channels from other channels. In decisions of the Council dated 6 July 2000 and 9 July 2000, the ‘Blue’ channel was approved for broadcasting, and in its decision dated 17 July 2000, the ‘Playboy’ channel was also approved. In July 2000 ‘Yes’ began marketing and broadcasting the approved channels.

MK Zevulun Orlev and MK Shulamit Aloni filed a petition to this court against the approvals that the Council gave to the ‘Blue’ channel only, in HCJ 5885/00, but on 3 September 2000, following the recommendation of the court, the petitioners withdrew the petition, and it was struck out.

In April and May 2001, the cable companies also began to broadcast with digital technology, and so they too obtained the possibility of marketing adult channels. In June 2001, after receiving the approval of the Council, the cable companies began broadcasting three adult channels — ‘Vivid,’ ‘Spice’ and ‘Playboy’ — while complying with various restrictions that the Council had stipulated. These restrictions were fully formulated on 7 June 2001, after the Council took into account the public positions that it surveyed and after it formulated a general policy with regard to the content of the broadcasting and the manner of broadcasting sexual content.

The broadcasting of the adult channels in general, and the ‘Playboy’ channel in particular, met with great commercial success. According to the reports of the companies, more than 50% of the satellite subscribers and 65% of the cable subscribers bought the ‘Playboy’ channel broadcasts.

3.    On 25 July 2001, the Knesset passed the Telecommunications Law (Amendment no. 25), 5761-2001 (hereafter — amendment 25), which changed the name of the law to the Communications (Telecommunications and Broadcasting) Law (hereafter — the Communications Law). Amendment 25 added to the law s. 6Y(2A), which prohibits the broadcast of a channel whose main broadcasts are sex broadcasts. A criminal sanction was also prescribed for a breach of this provision, in s. 6AK, and this stipulates a penalty of five years imprisonment or a fine in an amount of seven million new sheqels.

This change in legislation led the Council to hold meetings and even to announce a public hearing. On 9 August 2001, following various positions that were presented to the Council, it published a new policy, whereby the law applies to sex broadcast channels, but not to broadcasts using the ‘pay-per-view’ system, which allows subscribers to purchase individual broadcasts and to pay for them separately. Accordingly, the Council determined that the approvals that were given for the broadcasts of the adult channels would be cancelled, and instead it permitted the broadcast of the adult channels according to the pay-per-view system and with additional restrictions that it determined. On 26 September 2001, the adult broadcasts were stopped in the format of channels, and they were broadcast according to the new format only. Subsequently the permits were again amended in order to permit watching of the ‘Playboy’ channel on a ‘pay-per-night’ basis, namely the purchase of a whole night of broadcasts.

On 16 October 2001, the Playboy company and its main shareholder filed a petition in this court against amendment 25 of the Communications Law on the grounds that the amendment was unconstitutional in that it violated freedom of expression, freedom of occupation and property rights. In the petition, the court was asked to cancel the amendment, suspend it or order the State to pay compensation for the harm that it caused the petitioner. This petition, HCJ 8003/01, is also pending before the High Court of Justice with a panel of eleven judges, after it was amended several times as a result of the changes in the legal position, as will be set out below.

At the beginning of March 2002, the ‘Playboy’ channel stopped its broadcasts completely as a result of difficulties in selling its broadcasts in accordance with the conditions of the Council.

4.    The legislative developments continued. On 9 July 2002, the Communications (Telecommunications and Broadcasting) Law (Amendment no. 27), 5762-2002, was passed (hereafter — amendment 27), in which s. 6Y(2) of the law was amended. The section in this version, which is also the most recent version that is in force today (hereafter — the section), prohibits broadcasts which contain obscenities, as defined in the Penal Law, 5737-1977, especially when their subject-matter is the ‘depiction of a person or any part of a person as a sex object.’

As a result of the enactment of the section, all the broadcasts of the adult channels were stopped immediately. At the same time, the Playboy company applied to this court with an application to amend its petition so that it would be directed at amendment 27. In addition to the amendment of the petition, the Playboy company and the cable and satellite companies applied to the Council with a request to approve the channel. A hearing was held before the Council, and the two parties submitted to it a legal opinion. The Council also received an opinion of its legal advisors, which supported the approval of the channel. The Council went further and made a request to the Attorney-General, Mr Elyakim Rubinstein. At the end of several meetings, the Attorney-General submitted to the Council, on 24 October 2002 and 21 November 2004, his response and his clarification of the response. The position of the Attorney-General was that the law could be interpreted in different ways, and therefore the Council had the right to decide in accordance with its discretion.

In a decision dated 28 November 2002 (hereafter — the first decision) the Council prohibited the broadcast of the ‘Playboy’ channel within the framework of the cable and satellite broadcasts on account of the offence to women and on account of the public interest in protecting children and adolescents, stating that ‘in the balance of the interests, it is possible to prohibit the broadcast of the channel.’

Following this decision, the third respondent amended its petition once again, so that it was directed against this decision of the Council. On 3 March 2003, a hearing of the petition was held, and at this counsel for the Playboy company asked that the panel should be expanded, in view of the drastic nature of the relief sought, namely the disqualification of a law of the Knesset. The application was granted, and on 25 March 2003, the President of this court decided to form a panel of eleven judges.

5.    Then the Playboy company and the cable and satellite companies applied once again to the Council with a request to reconsider their application to approve the channel. In response to this, the petitioners in HCJ 5432/02 applied to the Council with a request to prevent such a further consideration. On 12 June 2003, after its legal adviser held that it was entitled to reconsider the first decision, the Council decided to approve the ‘Playboy’ channel. In the decision after the reconsideration (hereafter — the second decision) the Council decided that the first decision was defective and was based on an erroneous legal test. The following, inter alia, was written in the second decision:

‘The Council, after it examined the scope of the possible interpretations of this term [of a “sex object”], is of the opinion that it should be interpreted as applying to situations in which a human being is treated as an object or as a tool without a personality or will of his own, and not in every case in which a person is depicted in a way intended to arouse sexual gratification or a person is depicted in a sexual context. The Council was persuaded that the purpose of the legislation that amended the law was not the desire of the legislator to prohibit every depiction of nudity or eroticism in television broadcasts, but to prevent a situation of “objectification” of the participants in those broadcasts, including a depiction of involuntary acts or physical humiliation of the participants.’

In this interpretation, the Council also took into account the restrictions that could be imposed on the pornographic channel, whose main purpose was to protect children. Therefore it decided that:

‘In the view of the Council, the correct balance… does not prohibit broadcast of the channel… but approval of the broadcast of the channel subject to the conditions and restrictions set out below:

a.            The channel will be broadcast digitally only.

b.            The channel will broadcast only from 10:00 p.m. until 5:00 a.m. each day.

c.            The channel will be offered and sold within the framework of a separate channel and it will not be included in existing or future packages…

d.            For the purpose of purchasing the channel, a positive notice or consent of the subscriber will be required, and this will relate to the channel independently of any other channel or service or package.

e.            The licensee will adopt reasonable measures in order to ensure that the age of the subscriber purchasing the channel is over 18.

f.            The channel will be sold as a channel requiring payment… a separate payment will be charged for the channel…

g.            The channel will be encoded and encrypted in such a way that only someone with a personal decryption code will be able to watch it. Each entry into the channel will be done by means of entering a secret code with at least four digits.

h.            The licensee will include, in the course of the broadcasts of the channel, broadcasts that are at least 30 seconds long, explaining the prohibition against exposing children and adolescents to the channel, recommending the encryption of the channel in order to prevent it being watched by children and adolescents, and including a detailed and clear explanation of the way of blocking the channel and changing the secret code…

i. No previews will be broadcast for the channel on other channels and also no content will be presented in the electronic program guide (EPG)… including visual, verbal, textual or oral expressions of sex, including expressions as aforesaid that contain full or partial nudity, with regard to the channel.

j. The Council reserves the authority to order any reference to the names of programs to be deleted from the channel’s information strips that are broadcast to subscribers who have not bought the channel.’

The petitions in HCJ 5432/03 dated 18 June 2003 and HCJ 5477/03 dated 19 June 2003 (hereafter — the petitions) were filed against the second decision. The hearing of the petitions was joined on 26 June 2003.

The arguments of the parties

6.    The petitioners argue that the interpretation that the Council gave to the law in its second decision is mistaken as to the intention of the proponents of the law and the intention of the legislature, which was to prohibit the broadcasts of the ‘Playboy’ channel. This, in their opinion, is reflected by the number of Knesset members who are petitioners. In the view of the petitioners, the interpretation in the first decision constituted a proper balance between the rights of the women who appear in the programs on the channel and women among the public, in general, to dignity, integrity of body, protection of their feelings, positive freedom and ‘active’ freedom of expression, and the rights and interests that conflict with these rights — freedom of property and occupation of the ‘pimps.’ The petitioners believe that it was actually the first decision that gave proper weight to the public interest and expressed social justice. Their position is that the pornographic and erotic industries, both softcore and hardcore — and they see no difference between them — are not entitled to the protection of freedom of expression, since in their opinion these are industries that treat women like a commercial object and fall within the scope of prostitution and obscenity. In addition they inculcate sexual discrimination in society, encourage physical and emotional attacks on women and even endanger public order. Consequently, ‘true freedom’ will come only from restraining the strong and from regulatory intervention in the market, as was done with regard to racism and slavery. In the view of the petitioners, the principle of proportionality allows, and even requires, the prevention of pornographic and erotic broadcasts, including broadcasts of the ‘Playboy’ channel, on cable TV and satellite. This is because of the accessibility of these media and because the television is a public resource supervised by the State.

According to the petitioners, the legislature chose to adopt the term ‘object’ which is derived in the context under discussion from radical feminism, and which is true to the teachings of Kant that regard every person as a purpose in himself, to the ‘Communist Manifesto’ of Karl Marx that opposes the ‘objectification’ of the workers (who can be compared to the slave element that remains among women), to the war against fascism and to the criticism of the school of Critical Legal  Studies (CLS), and thereby to stand firm against the male capitalist outlook.

The argument of the petitioners is that the prohibition in the law, whose main purpose is to protect women, includes a depiction of women as available for sexual intercourse. It does not apply only to the explicit and complete depiction of sexual intercourse, and it is sufficient if the broadcast contains enough to allow male viewers to achieve sexual satisfaction in their homes. The fact that this channel does not also show male nudity makes it perhaps the ‘most discriminatory channel of all.’ According to the petitioners’ approach, it is even possible that the softer the pornography is, the stronger the objectification is.

The petitioners also have claims that are procedural in nature. First, they argue against the willingness of the Council to reconsider the first decision and the procedures of the reconsideration. According to them, holding a reconsideration, without justification, harmed stability and the public interest. Second, their argument is that the second decision of the Council was made in an underhand manner, without a proper factual and legal basis, without giving the petitioners a right to make additional arguments as required, and that the considerations of the Council were political, irrelevant and improper. They also claim that the chairperson of the Council, Adv. Inbar, was tainted by prejudice when she expressed in public her preconceived opinion that was formed before the decision was adopted by the Council.

7.    The respondents, on the other hand, support the interpretation given to the law by the Council in the second decision. According to them, there is no clear subjective purpose of the legislature, and in any event the legislative history and the language and purpose of the law, from an overall perspective, support their interpretation. On the merits, the ‘Playboy’ channel does not, in their opinion, contain any degradation, violence or sexual intercourse with minors, and women are not presented as empty objects devoid of will. In any event, its broadcasts do not fall within the scope of the prohibition in the law and the scope of its main purpose, namely the protection of minors. Disqualifying the channel harms the freedom of expression, the freedom of occupation, the right to privacy and personal autonomy, and it will constitute discrimination in relation to other channels that have been approved and in relation to other media, such as video and the Internet, which broadcast similar and even more hardcore content. Disqualification of the channel will lead also to heavy losses and many redundancies, after the Playboy company and the satellite and cable TV companies relied on the concessions and the permits that they received and made huge investments. In the respondents’ opinion, the position of the public at large, many of whom watch the channel, should not be ignored. The ‘Yes’ company also said that, when interpreting the prohibition, weight should also be given to the fact that amendment 27 cancelled the transition provisions enacted in amendment 25 in order to protect its interests.

The respondents further argue with regard to the procedural claims of the petitioners that there was no impropriety in the Council’s reconsideration of its decision as a result of its concern that it was not consistent with the purpose of the law. This concern arose as a result of a proceeding before this court, the attitudes of the general public and the policy formulated by the Council with regard to other channels. In changing its decision, the Council took into account the fact that the reasonable reliance of any party should not be harmed. The respondents insist that there was also no impropriety in the proceedings in which the decision was made or in the conduct of Adv. Inbar.

Interpretation of the law

8.    Amendment 27 provides as follows:

‘Prohibited broadcasts

6Y. A licensee for cable TV [and satellite (see s. 6BE of the law)] broadcasts shall not transmit any broadcasts —

 

 

(2) that contain any obscene material within the meaning thereof in the Penal Law, 5737-1977, including broadcasts involving one of the following:

 

(1) A depiction of sexual intercourse that involves violence, abuse, humiliation, degradation or exploitation;

 

(2) A depiction of sexual intercourse with a minor or with a person that appears to be a minor;

 

(3) A depiction of a person or any part of a person as a sex object;

 

all of which when the broadcasts listed in sub-paragraphs (1) to (3) do not have significant artistic, scientific, newsworthy, educational or explanatory value that justifies, in the circumstances of the case, their broadcast.

       [Emphasis not in the original].

As stated above, of the various subsections the one that, in the opinion of the petitioners, prohibits the broadcasts of the ‘Playboy’ channel is the one prohibiting ‘a depiction of a person or any part of a person as a sex object.’

9.    Indeed, the interpretation of this subsection, as well as the decision whether the broadcasts of the ‘Playboy’ channel fall within its scope, are likely to involve a degree of discretion. Nonetheless, the question of interpretation and the basic ‘factual’ question are legal questions. Although the legal authorities — the legal advisers of the Council and of course the Attorney-General — may indeed take into consideration the professional media evaluation of the members of the Council, such as with regard to the anticipated effect of the channel’s broadcasts, from the viewpoint of the State, the authority to interpret the law and to determine whether the prohibition in the law applies to a specific case falls to its legal advisers. See and cf. HCJ 4267/93 Amitai, Citizens for Good Government and Integrity v. Prime Minister [1], at p. 473. It is therefore difficult to accept the position of the Attorney-General that since the law, in his opinion, can be interpreted in various ways, the Council may decide in accordance with its discretion. The existence of various possible interpretations is the beginning of the professional interpretive procedure, not its end. The more difficult or complex a legal question of interpretation may be, and the greater the degree of discretion, expertise and professional experience involved in solving it, the more important it is that the decision of the State should be made by its competent authorities in the relevant field, namely the law. And in cases where there is a dispute on a legal question between the State (whose position on this matter, as aforesaid, is determined by its competent legal advisers) and another party, the dispute should be referred to the court for its determination.

In such cases, as well as in the case before us, even the judicial decision is not merely judicial review of the objectivity and reasonableness of the discretion that the authority exercised with regard to the legal question. The court must, within the framework of its primary function of interpreting the law, itself consider the question and decide it.

10. Turning to the issue, the interpretation of the law on which the second decision was based, according to which the depiction of sexual intercourse or content intended for sexual stimulation does not make a broadcast prohibited, is correct. This is the case both in view of the interpretive considerations concerning the specific law and also in view of more general constitutional considerations that reflect the basic principles of our legal system and that govern the interpretation of all laws.

Specific interpretive considerations

11. With regard to the considerations of the first kind, first, the interpretation of the Council is consistent with the internal logic of the section. The law itself refers to ‘obscenity’ according to the meaning thereof in the Penal Law, and the Communications Law itself, in s. 6AK, provides that the breaches of the prohibitions therein are criminal offences. In any case the interpretation of the provisions in the law should be made cautiously, with an awareness of the ramifications of the interpretation on the criminal liability. This is required also by the provisions of s. 34U of the Penal Law, which requires the matter to be decided ‘… in accordance with the interpretation that is most lenient to the person who is going to be held criminally liable under that law.’ Cf. the remarks of Justice Türkel in CrimA 4693/01 State of Israel v. Babizaib [2], at p. 586.

Second, the other subsections in the section require an express depiction of hardcore sexual intercourse or paedophilia. A broad interpretation of the subsection of ‘a depiction of a person or any part of a person as a sex object’ to include any depiction of sexual intercourse or content intended for sexual gratification is inconsistent with the serious content in the other subsections, for whose broadcast a similar sanction is prescribed, and it even renders them de facto redundant.

Third, we must take into account the change that the Knesset made to the current version as compared with the previous version, in amendment 25, in which s. 6Y said:

‘A licensee for cable TV broadcasts shall not transmit broadcasts —

(2A) [of]… a channel whose main broadcasts are sex broadcasts; for the purpose of this paragraph, ‘sex broadcasts’ — broadcasts of which a substantial part includes content concerning sex by way of depicting sexual intercourse or by way of depicting acts intended to arouse sexual gratification or which involve sexual humiliation or degradation or which depict a person as a sex object or as subject to physical or sexual abuse.

…’

(Emphases supplied).

 The current version, which amended the version of amendment 25, omitted the phrases ‘… by way of depicting sexual intercourse or by way of depicting acts intended to arouse sexual gratification…’, which previously were associated with the prohibition of depicting ‘a person as a sex object.’ It follows from this that in the view of the Knesset, there is content that depicts sexual intercourse or acts intended to arouse sexual gratification that does not fall within the scope of the prohibition of ‘objectification.’

And fourth, the Classification, Marking and Prohibition of Damaging Broadcasts Law, 5761-2001, expressly states in s. 3(a)(4) that it applies to pornographic broadcasts, and thereby it recognizes the existence of a lawful possibility of broadcasting them.

Constitutional considerationsdo pornographic broadcasts fall within the scope of a constitutional right?

12. The aforesaid outcome, according to which the law does not prohibit every depiction of sexual intercourse or content that is intended to arouse sexual gratification is also necessitated by the basic constitutional principles according to which the law should be interpreted. In this respect, it appears that pornographic broadcasts fall within the scope of at least two basic rights: freedom of expression and freedom of occupation.

In examining the right of freedom of expression the point of origin in our legal system is that every expression, whatever its content may be, is ‘covered’ by the constitutional protection. Indeed, ‘freedom of expression, as a constitutional right, applies to every expression. “Expression” in this context is any activity that seeks to transmit a message or meaning. It extends to political, literary or commercial expression… with regard to the scope of freedom of expression, we do not examine whether the expression is true or false; we do not examine its content; we do not examine its consequences’ (per President Barak in HCJ 4804/94 Station Film Ltd v. Film and Play Review Board [3], at p. 676 {34-35}). Indeed, we should adopt a broad approach in interpreting the scope of application of the constitutional right to freedom of expression, which does not require an examination of the content or a value judgment with regard to the specific expression. ‘The totality of freedom of expression is necessitated by its character and its nature’ (HCJ 606/93 Advancement Promotions and Publishing (1981) Ltd v. Broadcasting Authority [4], at p. 11).

Pornographic and erotic expression (which are hereafter, for the sake of convenience, referred to jointly as ‘pornography’) — including also any description of a sexual act, whether softcore or hardcore, is not different in this context. See Station Film Ltd v. Film and Play Review Board [3], at p. 677 {37-38}. It is part of human creativity in modern times, furthers public debate and influences the positions of those who participate therein. Indeed, the petitioners themselves, who without doubt reflect important parts of society, are fighting against the damaging consequences of those positions that the pornographic content represents, and thereby they recognize de facto the expression inherent therein. As Judge Easterbrook said:

‘... this simply demonstrates the power of pornography as speech. All of these unhappy effects depend on mental intermediation. Pornography affects how people see the world, their fellows, and social relations’ (American Booksellers Ass’n, Inc. v. Hudnut (1985) [25], at p. 329).

13. This broad approach to the scope of the freedom of expression is especially appropriate in Israeli law, where the protection of freedom of expression, like all other basic rights, is not absolute. The broad interpretation of freedom of expression does not determine the balance between it and other rights and interests, but merely allows such a balance so that the deliberation focuses on the degree of protection afforded to the right. This question is considered on the basis of the purposes underlying the freedom of expression, which mostly concern the self-realization of human beings, furthering democracy and enriching the marketplace of ideas that contributes to discovery of the truth. See HCJ 73/53 Kol HaAm Co. Ltd v. Minister of Interior [5], at p. 876 {95}. In so far as the expression realizes these purposes more completely, the degree to which it is protected will increase. Thus, for example, the protection of political expression is broader than the protection of commercial expression, which is reflected in the balancing formula between it and the competing values and interests, since ‘everyone agrees that the boundaries of freedom of commercial expression, to which not all the reasons for freedom of expression are applicable, are narrower than the boundaries of freedom of political or artistic expression’ (HCJ 4644/00 Jaffora Tavori Ltd v. Second Television and Radio Authority [6], at p. 182).

Indeed, the social value of the expression in a pornographic creation is low, and in general it is an inferior medium for transmitting its messages and positions. Pornography is also likely to cause harm and damage, and therefore it sometimes needs the restraint of the criminal law. In this it is similar to racial expression, which is also included, at least in the opinion of the majority in this court, in the freedom of expression. See CrimA 2831/95 Alba v. State of Israel [7], at pp. 296-297. But the harm inherent in the expression does not as a rule exclude it from the scope of freedom of expression. Thus even the criminal prohibition on the publication and depiction of pornography which amounts to prohibited ‘obscenity’ (ss. 214, 214A of the Penal Law) must be interpreted narrowly and comply with the terms of the limitation clause (cf. HCJ 4541/94 Miller v. Minister of Defence [8], at p. 138 {231}; HCJ 5016/96 Horev v. Minister of Transport [9], at p. 41 {193}; Alba v. State of Israel [7], at p. 294). My conclusion, therefore, is that even pornographic expression falls within the scope of the basic right of freedom of expression.

It need not be said that the question whether freedom of expression is included in the rights set out in the Basic Law: Human Dignity and Liberty, with regard to which various opinions have been expressed by the justices of the court, does not require a decision or consideration in this proceeding.

14. Similarly, even the constitutional protection of freedom of occupation, which is enshrined in the Basic Law: Freedom of Occupation, gives its protection to the pornography industry. Section 3 of the Basic Law: Freedom of Occupation, states that ‘every citizen or resident of the State is entitled to engage in any occupation, profession or work.’ Indeed, in the renowned words of Justice S.Z. Cheshin, ‘… every man has the natural right to engage in the work or profession that he chooses for himself… [this is a right that] derives from the natural right of every person to seek sources of livelihood and to find for himself work that supports him’ (HCJ 1/49 Bajerno v. Minister of Police [10], at pp. 82-83). Including an activity within the right of freedom of occupation does not involve, as a rule, any judgment as to its content or morality, and any occupation — including an occupation in pornography — is covered by the freedom of occupation.

Constitutional consideration — protection of feelings

15. Opposing the aforesaid basic rights are several considerations that may conflict with them. One prominent consideration is the public interest requiring protection against an injury to feelings. For this purpose, the question is whether the injury is ‘grave, severe and serious’ (Horev v. Minister of Transport [9], at p. 51 {204}; HCJ 7128/96 Temple Mount Faithful v. Government of Israel [11], at p. 523; HCJ 806/88 Universal City Studios Inc. v. Film and Play Review Board [12], at p. 40 {253}. In the words of my colleague, the President:

‘… Only serious injuries to feelings justify a restriction of the freedom of speech and the freedom of creative expression. Indeed, in a democracy it should be recognized that there is a “level of tolerance” of injury to feelings, which the citizens of a democratic society must suffer, and which is implied by the principles of tolerance themselves. Only when the injury to feelings exceeds this “level of tolerance” is it possible to justify, in a democracy, a restriction of freedom of speech and freedom of creative expression…

… This level of tolerance is positioned very high, when the injury to feelings seeks to deny protection to the freedom of speech and the freedom of creative expression’ (HCJ 6126/94 Szenes v. Broadcasting Authority [13], at pp. 836-839 {360-364}).

This level of tolerance is normative. In considering the extent of the injury, one must take into account the nature and source of the injury. The examination does not focus on the extent of the personal suffering of the injured persons, but it is derived from the normative outlooks of society.

Thus, for example, religious feelings are given the relatively broadest protection in view of the special status of the freedom of religion. See, for example, Horev v. Minister of Transport [9], at p. 58 {211-212}. By contrast, an injury to feelings, even if it is acute and painful, which derives from a distorted or even untruthful depiction of events that occurred, is not given strong protection, since the basic values of our legal system require the development of tolerance and being able to stand firm against opposing and even untruthful views. Cf. HCJ 2888/97 Novik v. Second Television and Radio Authority [14].

In our case, I am prepared to assume that the mere broadcast of the ‘Playboy’ channel causes an injury to feelings. However, as a rule those persons who are exposed to the content of the channel are not a ‘captive audience.’ There is no obligation or necessity to watch the broadcasts; rather the opposite is the case — a positive and deliberate action is required in order to do so. In this situation, the level of protection against the injury decreases. As President Barak said:

‘The injuries to feelings that justify injury to rights… these are injuries whose occurrence cannot be prevented; usually these are injuries to feelings of a “captive audience” ’ (Horev v. Minister of Transport [9], at pp. 49-50 {203}).

And as Justice Or said, ibid., at p. 97:

‘The injury to the orthodox Jewish public also reflects the fact that members of the orthodox Jewish public who live there are a kind of “captive audience,” which is exposed against its will to activity which desecrates the Sabbath. Therefore, in principle, the right of the members of the orthodox Jewish public not to be injured in the aforesaid manner deserves consideration.’

The conclusion is therefore that the injury to feelings with regard to the existence of the broadcasts of the ‘Playboy’ channel in itself cannot justify an injury to the freedom of expression and the freedom of occupation that is not required by the clear language of the law.

Constitutional considerations — dignity of women

16. The essence of the right to dignity is protection against degradation. See Miller v. Minister of Defence [8], at p. 132 {224}. Notwithstanding, the question whether the dignity of women is harmed as a result of the broadcasts of an erotic or pornographic channel on cable TV or satellite is not a simple one, since there is fierce debate also on the question of the harm caused by the pornography industry as a whole. Those who support the imposition of wide-ranging prohibitions on all branches of the pornography industry constitute a broad and unique coalition of conservative and radical feminist groups, which also finds expression in the combination of the Knesset members among the petitioners before us. Opposed to these are liberal groups and also feminist groups who oppose intervention. These debates concern the nature of the rights in dispute and the harm to them, and also the effect of the pornography industry and its marketing policies on society and the public interest. See, for example: C.A. MacKinnon, ‘Pornography, Civil Rights, and Speech,’ 20 Harv. Civ. Rights-Civ. Lib. L. Rev. (1985) 1; R. Dworkin, ‘Liberty and Pornography,’ The Problem of Pornography (Belmont, ed. by S. Dwyer, 1995) 112; I. Nemes, ‘The Relationship Between Pornography and Sex Crimes,’ 20 J. Psych. & Law (1992) 459; C. Gilligan, In a different voice: Psychological theory and women's development, Cambridge, Massachusetts: Harvard University Press, 1982; N. Strossen, ‘A Feminist Critique of “The” Feminist Critique of Pornography,’ 79 Virginia L. Rev. (1993) 1099; R. Rivlin (under the supervision of M. Kremnitzer), Pornography: Morality, Liberty, Equality — A proposal to Amend the Prohibition against the Publication and Display of Obscenity and Associated Offences (2003), at p. 56.

Notwithstanding this debate concerning the pornography industry, I am also prepared to assume that pornographic broadcasts, including the broadcasts of the ‘Playboy’ channel, do indeed harm the dignity of women. Nonetheless, like the previous two rights, the right to dignity is also not an absolute right, and in any event this assumption leads to an examination of the constitutional balance between the right of women to dignity and the rights of freedom of speech and freedom of occupation.

The background to the constitutional balance — the existing reality

17. The constitutional balance must be made against the background of the prevailing social reality, which embodies the outlook of society as to what is permitted and what is forbidden. It cannot be overlooked that pornography is legal and available in a variety of media apart from cable TV and satellite, such as books and magazines, as well as video cassettes, CDs and DVDs, which are available not only in lending libraries but also at vending machines situated ‘under every leafy tree.’ Compare the remarks of Justice M. Cheshin in Station Film Ltd v. Film and Play Review Board [3], at p. 694 {64-65}. The Internet, to which there is very wide access, is especially prominent, and it allows easy access to pornographic content that is much more hardcore than that on the ‘Playboy’ channel. It appears that it is only a question of time until the convenience and availability of Internet content exceeds every other medium.  In such circumstances, the harm to the dignity of women from the addition on cable TV and satellite of a single erotic or pornographic channel with relatively softcore content (or even the addition of more than one such channel) cannot be particularly serious.

In addition, a broad interpretation of the prohibition provided in the law, which deviates substantially from accepted social norms, will open the floodgates for the disqualification of much sexual content that is broadcast on the various television, cable and satellite channels. We must be cautious not to return to past eras of intensive censorship, which it is hard to reconcile with a democratic and open society that respects human rights.

The background to the constitutional balance — comparative law

18. As stated, there are 175 countries that permit the broadcasts of the ‘Playboy’ channel. There is therefore almost an ‘international consensus’ against imposing a prohibition on the ‘erotic’ pornographic content that this channel presents.

Thus, in the United States, the current test for distinguishing between the protected pornographic expression and the unprotected obscenity is the three-stage test set out in Miller v. California [26], at p. 24:

‘The basic guidelines for the trier of fact must be: (a) whether “the average person, applying contemporary community standards” would find that the work, taken as a whole, appeals to the prurient interest… (b) whether the work depicts or describes, in a patently offensive way, sexual conduct… (c) whether the work, taken as a whole, lacks serious literary, artistic, political, or scientific value.

Under the holdings announced today, no one will be subject to prosecution for the sale or exposure of obscene materials unless these materials depict or describe patently offensive “hard core” sexual conduct.’

In Canada, the Supreme Court held that:

‘Pornography can be usefully divided into three categories: (1) explicit sex with violence, (2) explicit sex without violence but which subjects people to treatment that is degrading or dehumanizing, and (3) explicit sex without violence that is neither degrading nor dehumanizing...

Some segments of society would consider that all three categories of pornography cause harm to society... Others would contend that none of the categories cause harm. Furthermore there is a range of opinion as to what is degrading or dehumanizing... That arbiter is the community as a whole’ (R. v. Butler [28], at p. 484).

This was explained by the Court of Appeal in the State of Ontario:

‘The depiction of persons engaged in purely sexual activity through the medium of videotape films has been recognized by the Supreme Court of Canada as a form of expression whose freedom is guaranteed...

Under the Butler test, not all material depicting adults engaged in sexually explicit acts which are degrading or dehumanizing will be found to be obscene. The material must also create a substantial risk of harm to society’ (R. v. Hawkins [29], at p. 566).

Thus it can be seen that in democratic legal systems from which we derive inspiration there is a recognition that different pornographic expressions must be distinguished according to their gravity, and only a limited portion of these expressions should be restricted as prohibited ‘obscenities.’

The constitutional balance — the vertical balance (proportionality) and the horizontal balance

19. Where a constitutional right conflicts with an interest that is not in itself a constitutional right, a need arises for proportionality, i.e., for vertical balancing. Proportionality involves ensuring that the harmful action is consistent with the purpose of the harm, choosing the action that causes the right a minimum of harm and ascertaining that the benefit in achieving the proper purpose is proportional to the harm caused to the right. See, for example: HCJ 1715/97 Israel Investment Managers Association v. Minister of Finance [15], at p. 423, and Horev v. Minister of Transport [9], at p. 64 {218-219}.

Unlike the limitation clause, which aims to minimize the harm caused by the interest to the right, in a conflict between rights we should aim to reduce the harm to the conflicting rights by means of a reciprocal concession. This is the horizontal balance. I discussed the distinction between a vertical balance and a horizontal balance in HCJ 1514/01 Gur Aryeh v. Second Television and Radio Authority [16], at p. 284:

‘… The fundamental distinction between the two types of balance does not lie in the outcome of the balance in the sense of a mutual concession as opposed to a preference of one value over the other, but in its purpose, from which the criteria for the balance are derived. The vertical balance — which is applied when there is a conflict between a human right and a public interest — is intended to minimize, as much as possible, the harm to the right even when the public interest overrides it, whereas the horizontal balance — which is applied when one human right conflicts with another — is intended to reduce, as much as possible, the harm to each of the two rights.’

20. The interpretation of the Council is, in my opinion, a correct interpretation, since it realizes the required constitutional balances. It realizes the vertical balance in that the protection against the harm to feelings, which is not a basic right in itself and which reflects a public interest of limited weight, is achieved by a proportional restriction of the rights of freedom of expression and freedom of occupation. Thus there is no absolute prohibition of the broadcasts; only extreme content is prohibited, and within the framework of its discretion the Council imposed restrictions on the times when the channel may be broadcasted, the manner in which it may be marketed and sold, and the way in which people may be exposed to it.

This interpretation also realizes the horizontal balance, according to which the opposing rights yield, since Playboy, as well as the cable TV and satellite companies, cannot realize their right of freedom of expression and occupation fully, and at the same time the right to dignity withdraws, because the channel is not banned and it is allowed to broadcast relatively ‘mild’ content subject to the restrictions that we have mentioned.

From the general to the specific — the ‘Playboy’ channel

21. As the Council stated in its decision, which was based on the opinion of its experts, the broadcasts of the ‘Playboy’ channel should be classified into four categories: feature films or series; instructional programs that depict techniques for improving relationships or improving sex; documentaries, chat shows and entertainment programs on sexual subjects; programs that depict naked women outside the framework of a film or a series. In all of these, women are depicted ‘fully naked (but without close-ups of the sexual organs and without any pictures at all of male sexual organs),’ and the sex depicted is simulated only. Even the content of the tapes filed by the parties, including the petitioners, does not fall within the scope of the prohibition in the law, according to the narrow interpretation set out above.

In the classification of pornographic content, this content is relatively mild, and it does not amount to the prohibition of obscenity in the Penal Law. Cf. United States v. Playboy Ent. Gp. [27]. It is only natural that this is the conclusion of the 175 countries that permit the channel’s broadcasts, including, as aforesaid, many democratic countries whose legal system is similar to our own.

The procedural arguments

22. In view of the fact that the decision in this petition has a legal basis, and is not a judicial review of the ‘subjective’ discretion of the Council and its members, there is not much importance to the procedural arguments of the petitioners against the holding of the reconsideration and against the procedures and involvement of Adv. Inbar, since an administrative authority may in certain circumstances change decisions that it has made, and examine unlawful decisions, and the principles of ‘finality’ do not apply to such decisions (except in cases of estoppel or similar circumstances, which are irrelevant to this case). See, for example, I. Zamir, Administrative Power, vol. 2, Nevo, 1996, at p. 1004; HCJ 701/81 Malach v. Chairman of District Planning and Building Committee [17], at p. 6. In any case, the decision on the question of lawfulness, now that the matter has reached the courts, is made by the court — in a proceeding in which all the parties have been heard in full — and not by the Council.

Although not really required, it may also be said that from the evidence it appears that the contentions of the petitioners were heard to the extent required for making the decision, and that there was no defect in the proceedings held by the Council.

I propose therefore that the two petitions should be denied, without making an order for costs.

 

 

Vice-President T. Or

I agree with the opinion of my colleague, Justice Dorner, that the decision of the Council for Cable TV and Satellite Broadcasting, which is the subject of this petition and which permitted the broadcasts of the ‘Playboy’ channel, was lawful and did not breach any prohibition prescribed by law.

 

 

Justice E. Mazza

I agree with the opinion of my colleague Justice Dorner.

 

 

Justice A. Procaccia

I too agree with the opinion of my colleague Justice Dorner.

 

 

Justice E.E. Levy

I am disgusted by the content of the broadcasting channel in dispute, but in view of the importance of basic rights that are enshrined in statute and case law, and since a way has been found to prevent the channel from being accessible to everyone but rather only to persons who choose to watch it for payment, I am of the opinion that the outcome reached by my colleague Justice Dorner is inevitable.

 

 

Justice A. Grunis

I agree with the opinion of my colleague Justice Dorner.

 

 

Justice M. Cheshin

The Council for Cable TV and Satellite Broadcasting decided to permit the broadcast of the ‘Playboy’ channel on cable TV and satellite, and we have not found any proper reason to intervene in that decision and to prohibit what it has permitted. I agree with the conclusion reached by my colleague Justice Dorner that it is right and proper to deny the two petitions before us.

2. We are concerned with the interpretation of s. 6Y(2) of the Communications (Telecommunications and Broadcasting) Law (hereafter — the Communications Law), which states (after its amendment in 2002) as follows:

‘Prohibited broadcasts

6Y. A licensee for cable TV broadcasts shall not transmit any broadcasts —

 

(1) …

 

(2) that contain any obscene material within the meaning thereof in the Penal Law, 5737-1977, including broadcasts involving one of the following:

 

(1) A depiction of sexual intercourse that involves violence, abuse, humiliation, degradation or exploitation;

 

(2) A depiction of sexual intercourse with a minor or with a person that appears to be a minor;

 

(3) A depiction of a person or any part of a person as a sex object;

 

all of which when the broadcasts listed in sub-paragraphs (1) to (3) do not have significant artistic, scientific, newsworthy, educational or explanatory value that justifies, in the circumstances of the case, their broadcast;

 

We see that all of the aforesaid broadcasts are prohibited broadcasts, including broadcasts involving:

‘A depiction of a person or any part of a person as a sex object.’

This formula that the law prescribes extends a net of prohibition, and the question under discussion is whether the ‘Playboy’ broadcasts are caught in the net or whether they slip through the holes in the net. Prima facie, nothing is simpler than the solution to the problem. We watch the ‘Playboy’ broadcasts; we place the prohibition formula next to them; we bring the two together, and the solution will present itself to us automatically, plain and simple. Is this really so?

3.    We are currently considering a special kind of pornography, and we have long known that pornography is a matter of geography. Moreover it is not only a matter of geography but also of time and period. Pornography is dependent on time and place. The outlooks of society from time to time will decide the matter. Vox populi vox dei. The voice of the people is like the voice of God. I think that we can guess what a court in England would have decided in England in the Victorian era, or what a court would decide in a country where the spirit of Queen Victoria reigns. Were I a judge in the time of our father Abraham, I can but guess what I would decide; the same in the time of Ezra and Nehemiah; the same in the time of Rabbi Judah, President of the Sanhedrin; the same in the period of the second Aliya; the same in the Jewish settlement in Hebron at the beginning of the twentieth century. I am not sure whether at the end of the nineteen-forties — before the State was founded and in the early years of the State — the court would have decided as we are deciding today. And I am not referring to the constitutional winds that blow through the camp nowadays. I am referring to the voice of the people, in the simple sense of the phrase. Indeed, we are not concerned mainly with the interpretation of a law in the narrow sense; with the explanation, meaning and interpretation of language. We are also not concerned mainly with doctrines or basic principles that run through the law. Not at all. The net of the prohibition that the law spreads puts before us an ‘open tapestry,’ and the text of the prohibition will be filled with content that is found mainly in materials that come from beyond the precincts of the judiciary. It is incumbent upon us, the judges, to go out into the street, to literature, to poetry, to the press, to the radio and television, to day-to-day conversation.

Let us recall that in our time, not so very long ago, D.H. Lawrence’s book Lady Chatterley’s Lover was literally regarded as obscene literature, whereas today — today we think this absurd. In this regard it was said in Advancement Promotions and Publishing (1981) Ltd v. Broadcasting Authority [4], at p. 30:

‘Times come and go, social arrangements are transformed, the ways of people change, fashions come and go, and our time is not like times past… we are not like our fathers, our children are not like us, and our grandchildren are not like our children. Each generation has its own teachers, each generation has its own customs.’

And as our Rabbis told us: ‘Go, see how the people conduct themselves’ (Babylonian Talmud, Tractate Berachot 48a [30]). It need not be said that understanding the voice and conduct of the people is not always an easy task, for conflicting winds blow among us. But there is a prevailing wind, and there are breezes that are not so strong.

4.    Contrary to the remarks of my colleague, the statement that pornographic expression is protected by freedom of expression — namely that freedom of expression also includes pornographic expression — is not a statement that is self-evident. Moreover, not only is this statement not self-evident, but I do not know how this applies to our present case. In paragraph 12 of her opinion, my colleague cites the remarks of President Barak in Station Film Ltd v. Film and Play Review Board [3], at p. 676 {34-35}; her own remarks in Advancement Promotions and Publishing (1981) Ltd v. Broadcasting Authority [4], at p. 11; in paragraph 13 she goes on to cite additional remarks written by President Barak in Alba v. State of Israel [7], at pp. 296-297. Her conclusion is (at the end of paragraph 13) that ‘even pornographic expression falls within the scope of the basic right of freedom of expression.’

I know of the rulings made in foreign countries, but I have difficulty in transposing them, as they are, from one legal system to another. In Advancement Promotions and Publishing (1981) Ltd v. Broadcasting Authority [4] I wrote the following (ibid., at p. 28): ‘I think that everyone agrees that not every vibration of the vocal chords, nor every grumbling of the stomach is entitled to the protection of the freedom of speech. The protection is not given to a vibration that a person makes in the air, even if that vibration has acquired a meaning in the dictionary as having a certain content. This is the case with sounds emerging from the human mouth — in the literal sense — and with every other method of expression, like a written publication;’ see also Station Film Ltd v. Film and Play Review Board [3], at pp. 690-691 {59-60}; Szenes v. Broadcasting Authority [13], at p. 865 {398}. I have difficulty, for example, in classifying racism,  incitement, mutiny or pornography of the XXX variety as being inherently protected — even prima facie — by the freedom of expression. I also have difficulty in understanding the real and substantive significance — beyond the legal technique — of classifying these publications one way or the other.

I should emphasize that I agree that every person has a right of expression, in the fullest sense, as long as we are referring to a right that is a freedom or liberty; a freedom like the freedom of occupation was in Bajerno v. Minister of Police [10], which prevailed before the Basic Law: Freedom of Occupation was enacted. I also agree that every person has an interest in expressing himself in any way that he sees fit, provided that we add and realize that this interest is a part of the marketplace of interests, and it may conflict with a more elevated interest. The legal system is a marketplace of interests that are continually struggling with one another; sometimes the interests combine with one another, sometimes they cut into each other, and sometimes they conflict directly with each other. The interest of freedom of expression is like any other interest in this struggle of interests. Knowing all this, I have difficulty in accepting, for example, that pornography — especially hardcore pornography — racism, incitement, mutiny and other similar evils enter the struggle with other social interests with the crown of freedom of speech on their heads. I have not denied — nor will I deny — the interpretation that freedom of expression has an exalted status, which gives freedom of expression a special, additional strength when it conflicts with other social interests. Indeed, the interest of freedom of expression has acquired special additional strength — an internal substantive strength — and in many cases it will easily overcome those who wish to subdue it or detract from it. But in the final analysis, the light and warmth that emanate from it are what will determine the status of freedom of expression in the Israeli legal system.

 

 

Justice J. Türkel

1.    I agree with the outcome that my honourable colleague Justice Dorner reached in her opinion, namely that the petitions should be denied. I disagree with her reasoning, and the following are some of my doubts and my reasons for explaining my position.

2.    No-one disputes that the right of freedom of expression is one of the most exalted of human rights. I spoke of this in one case:

‘In my opinion, according to the criterion that has absolute freedom of expression at one end and its prohibition at the other, the point of balance should be established very close to the first end. In other words, we should adopt an approach that holds freedom of expression to be almost absolute’ (Alba v. State of Israel [7], at p. 331. See also CrimFH 8613/96 Jabarin v. State of Israel [18], at p. 211).

And in another case I added that:

‘Freedom of expression… is an integral part of our legal ethos, it stands in the vanguard of the freedoms on which our democracy is based, and it has a “place of honour in the sanctuary of basic human rights” (per President Barak in HCJ 153/83 Levy v. Southern District Commissioner of Police, at p. 398 {114})’ (HCJ 2753/03 Kirsch v. Chief of Staff, IDF [19], at p. 376).

I am not certain whether the scope of the right’s application is ‘universal,’ in the sense that it is ‘like water covering the sea’ (Isaiah 11, 9 [31]), or whether there are ‘islands’ that it does not cover (but cf. my remarks in Alba v. State of Israel [7], at pp. 334-335). There is also a basis for saying that pornographic expression — in words, hints or pictures — is such an ‘island’ that is not covered by that right, but even if pornographic expression is covered by the right of freedom of expression, it can be restricted (see the remarks of President Barak in Station Film Ltd v. Film and Play Review Board [3], at pp. 677-678 {37-38}). The question whether the conditions for such a restriction are fulfilled, and how they should be applied, should be considered separately.

3.    One way or the other, deciding the question before us does not require this deliberation and the other clarifications and considerations that my colleague took into account. The Council for Cable TV and Satellite Broadcasting (hereafter — ‘the Council’) interpreted the wording of s. 6Y(2)(3) of the Communications (Telecommunications and Broadcasting) Law — ‘a depiction of a person or any part of a person as a sex object’ (hereafter — ‘the provision’) — as ‘applying to situations where a person is treated as an object or as a tool without a personality or will of its own, and not in every case in which a person is depicted in a way intended to arouse sexual gratification or a person is depicted in a sexual context.’ I have grave doubts as to whether this is the proper interpretation, but even if we interpret the provision as applicable to every case where a person is depicted in a sexual context, the Council has discretion as to how the provision is to be implemented, and according to its decision, ‘nothing in the broadcasts of the “Playboy” channel… amounts to broadcasts that are included within the framework of the prohibited broadcasts in section 6Y(2) of the Communications Law.’ There is no basis for intervening in this discretion for the reason that, according to the accepted rules of this court, the court will not replace the discretion of the administrative authority that has the duty of deciding the matter with its own discretion (see, inter alia: HCJ 92/56 Weiss v. Chairman and Members of the Legal Council [20]; CA 311/57 Attorney-General v. M. Diezengoff & Co. (Navigation) Ltd [21]; FH 16/61 Registrar of Companies v. Kardosh [22]; HCJ 636/86 Nahalat Jabotinsky Workers’ Moshav v. Minister of Agriculture [23]; HCJFH 4128/00 Director-General of Prime Minister’s Office v. Hoffman [24]; Kirsch v. Chief of Staff, IDF [19]; R. Har-Zahav, Israeli Administrative Law (1997), at p. 436).

Indeed, I also have doubts with regard to the Council’s decision in so far as the implementation of the provision is concerned. There is a basis for saying that ‘programs that depict naked women outside the framework of a film or a series’ as well as photographs that depict women ‘fully naked (but without close-ups of the sexual organs and without any pictures at all of male sexual organs)’ — as the Council described the broadcasts of the ‘Playboy’ channel — fall within the scope of ‘a depiction of a person or any part of a person as a sex object.’ Such programs and photographs involve an injury to the feelings of many women and men among the public and also to the dignity of women and even to the dignity of men, and this can be seen from the petitions and the personalities of those men and women who backed them. As stated above, this is insufficient for intervention in the decision of the Council, and there is even less basis for intervention when in its decision the Council imposed restrictions on the broadcasts of the ‘Playboy’ channel that make the channel’s broadcasts a private matter (‘The channel will broadcast only from 10:00 p.m. until 5:00 a.m. each day; the channel will be offered and sold within the framework of a separate channel…; for the purpose of purchasing the channel, a positive notice or consent of the subscriber will be required…; the licensee will adopt reasonable measures in order to ensure that the age of the subscriber purchasing the channel is over 18; the channel will be sold as a channel requiring payment…; the channel will be encoded and encrypted…’).

4.    Therefore I too have decided that the petitions should be denied.

 

 

Justice D. Beinisch

Like my colleague Justice Dorner, I too agree with the determination that pornographic expression is protected by the freedom of expression. In her opinion, Justice Dorner assumed that the right of women to dignity is harmed by the pornography industry and various expressions of pornography, but she came to the conclusion, in which I join, that in so far as the matter before us is concerned — the broadcasts of the ‘Playboy’ channel — the proper balance between the rights is maintained. I join also in the determination that the interpretation given by the Council for Cable TV and Satellite Broadcasting to the provisions of the law and the restrictions that the Council determined for the purpose of implementing it are correct and comply with the interpretive tests in the constitutional spirit required by the nature of the rights placed on the two pans of the balance.

I will point out only that the question of the scope of the protection that should be given to pornographic expression is a complex question that does not require a decision in the case before us. The degree of legitimacy or protection that should be given to pornographic expression and the question what is pornographic expression have engaged the courts in various countries whose legal systems are similar to ours, and they have provided material for many academic articles, and this too was discussed by my colleague in her comprehensive opinion. It may be assumed that this question will return to engage us in the future, and it will be decided in each case according to the specific circumstances.

 

 

Justice E. Rivlin

I agree with the opinion of my colleague Justice Dorner and all its reasoning. I disagree with the remarks of my colleague Justice M. Cheshin, who has difficulty in classifying certain publications within the scope of freedom of expression. In this sense I disagree also with the reservation expressed by my colleague Justice Türkel. In this matter it has been held by this court, more than once, that freedom of expression, as a constitutional right, extends to every expression, whatever its content, whatever its effect, and however it is expressed (per Justice Barak in Universal City Studios Inc. v. Film and Play Review Board [12]. and in Station Film Ltd v. Film and Play Review Board [3], at p. 676 {35-36}). The freedom of expression extends also to expression whose content is pornography (ibid., at p. 677 {36-38}). Indeed, recognizing the fact that every expression is protected by the freedom of expression does not guarantee absolute protection for every expression. The scope of the protection of freedom of expression in each case is the result of an ethical balance. In the case before us, the interpretation given by Justice Dorner to the law reflects the proper ethical balances.

 

 

President A. Barak

I agree with the opinion of my colleague, Justice Dorner, and the remarks of my colleagues Justices Rivlin and Beinisch.

 

 

Petitions denied.

10 Adar 5764.

3 March 2004.

 

Shibli v. Shibli

Case/docket number: 
HCJ 85/47
Date Decided: 
Friday, January 13, 1950
Decision Type: 
Original
Abstract: 

Under the Palestine Order in Council, 1922, a number of Christian "communities", including the Greek Catholic community but not including the Protestant community, were recognised and given the right to hold courts of their own with jurisdiction (which in some cases required the consent of the parties) in matters of personal status over members of their own community.

               

The petitioner was a Protestant and had married the first respondent, a member of the recognised Greek Catholic community, in a Greek Catholic church. There was one child of the marriage. The parties quarreled soon after the marriage and their disagreements led to incessant litigation. Upon an application by the husband to the Greek Catholic Court for (inter alia) custody of the child of the marriage, the wife refused to recognise its jurisdiction over her, claiming not to have been at any time a member of her husband's community.

               

The Greek Catholic Court granted custody of the child to the husband, but the wife refused to hand over the infant to him and returned to her mother's house in Nazareth. Since religious courts have no power to execute their own judgments, the only way the husband could recover the child was through the Chief Execution Officer of the civil court to whom an application was duly made by the husband.

               

The Execution Officer at first refused to order the execution of the order of custody, but after hearing evidence, changed his mind and made an order that the wife should hand over the child to the husband. The wife then petitioned this could to set that order aside, the husband and the Chief Execution Officer being respondents to the petition.

 

Held: that the Chief Execution Officer could change his decisions:

               

that the Greek Catholic Court might have had jurisdiction had this been a case where no consent to its jurisdiction was required, but as in this case such consent was required and had not been given, the religious court had acted without jurisdiction: that the Chief Execution Officer was wrong in ordering the execution of the order of custody.

Voting Justices: 
Primary Author
majority opinion
Author
concurrence
majority opinion
Full text of the opinion: 

H.C.J  85/47

 

 

MOUNEERA SHIBLI

v.

JAMIL SHIBLI and THE CHIEF EXECUTION OFFICER, DISTRICT COURT, HAIFA

 

 

 

In the Supreme Court sitting as the High Court of Justice.

[January l3, 1950]

Before: Smoira P., Assaf J., and Cheshin J.

 

 

 

Family Law - Personal Status - Jurisdiction of Religious Court of Greek Catholic Community - Custody of infant - Chief Execution Officer - Power to change decisions - Limitations on right to hear evidence.

 

                Under the Palestine Order in Council, 1922, a number of Christian "communities", including the Greek Catholic community but not including the Protestant community, were recognised and given the right to hold courts of their own with jurisdiction (which in some cases required the consent of the parties) in matters of personal status over members of their own community.

               

                The petitioner was a Protestant and had married the first respondent, a member of the recognised Greek Catholic community, in a Greek Catholic church. There was one child of the marriage. The parties quarreled soon after the marriage and their disagreements led to incessant litigation. Upon an application by the husband to the Greek Catholic Court for (inter alia) custody of the child of the marriage, the wife refused to recognise its jurisdiction over her, claiming not to have been at any time a member of her husband's community.

               

                The Greek Catholic Court granted custody of the child to the husband, but the wife refused to hand over the infant to him and returned to her mother's house in Nazareth. Since religious courts have no power to execute their own judgments, the only way the husband could recover the child was through the Chief Execution Officer of the civil court to whom an application was duly made by the husband.

               

                The Execution Officer at first refused to order the execution of the order of custody, but after hearing evidence, changed his mind and made an order that the wife should hand over the child to the husband. The wife then petitioned this could to set that order aside, the husband and the Chief Execution Officer being respondents to the petition.

               

                Held:      that the Chief Execution Officer could change his decisions:

               

                    that the Greek Catholic Court might have had jurisdiction had this been a case where no consent to its jurisdiction was required, but as in this case such consent was required and had not been given, the religious court had acted without jurisdiction: that the Chief Execution Officer was wrong in ordering the execution of the order of custody.

 

Palestine judgments referred to:-

(1)   H.C. 52/31 - Abraham Elmaleh, as administrator of the estate of Jacob Danon v. Chief Execution Officer, Jerusalem and others, (1918-33), 3 C.O.J., p. 853.

(2)   H.C. 36/38 - Ali Sheikh Ahmad Attar and another v. Chief Execution Officer, Magistrate's Court Ramleh and another, (1938), 1 A.L.R., p. 343.

(3)   H.C. 98/41- As'ad Mantsour Abd el-Nour v. Chief Execution Officer, Jerusalem and anotherr (1941) S.C.J. 632.

(4)   H.C. 51/45 - Anton Shomali v. Chief Execution Officer, Jerusalem and another, (1945), 12 P.L.R., p. 443.

(5)   H.C. 22/39 - Zussman Shtark v. Chief Execution Officer, Tel Aviv and another, (1939), 6 P.L. R., p. 323.

(6)   H.C. 6/43 - Malakeh Nasri 'Amer v. Chief Execution Officer, Jerusalem and  another, (1943), 10 P.L. R., p. 78.

(7)   H.C. 7/44 - Labibeh Ibrahim Baqluq v. Salibeh Yacub Baqluq and another, (1944), 11 P.L.R., p. 128.

(8)   H.C. 83/46 - Mary Ni'meh Saffouri v. Shukri Salman and another, (1947), 1 A.L.R., p. 71.

(9)   H.C. 100/41 - Elia Shubeita v. Chief Execution Officer Jaffa, (1942), 9 P.L.R., p. 121.

(10) H.C. 105/45 - Moshe Golddenberg v. Chief Execution Officer, Tel Aviv and another, (1946), 13 P.L. R., p. 180.

(11) H.C. 35/46 - Lana Levi (Hezkia) v. Assistant Chief Execution Officer, Tel Aviv and another, (1946), 13 P.L.R., C. 328.

(12) C.A. 60/43 - Yedidia Mizrahi Barzilay v. Yedidia Tova (Nee Bauman), (1943), 10 P.L. R., p. 241.

(13) H.C. 63/44 - Abed Yousef Salman v. Assistant Chief Execution Officer, Jerusalem and another, (1944), 2 A.L. R., p. 792.

(14) H.C. 2/46 - Yousef Habib Khasho v. Chief Execution Officer, Jerusalem and  another, (1946), 13 P.L. R., p. 76.

 

Weil for petitioner,

Klug for first respondent,

Levi for second respondent.

 

            CHESHIN J. This is the return to an order nisi granted by this court, during the period of the Mandate, namely on August 21, 1947, which was directed to the second respondent requiring him to show cause why he should not refrain from executing a judgment of the Religious Court of the Greek Catholic Community for the return of an infant to the custody of the first respondent.

           

2. The record of the relations between the two principal parties is not in dispute, and the following are the main points :

 

A.    The petitioner, Mouneera Shibli, and the first respondent, Jamil Shibli, were married on September 20, 1942, in the Greek Catholic Church at Nazareth, according to the marriage laws and the ceremonies observed by that Church. Both of them were and still are Palestinian subjects; but the husband was and remains a member of the Greek Catholic Community, while the wife was a member of the Protestant faith before the marriage, and the pivot on which the whole of this case turns, as will duly appear, is whether upon her marriage any change took place in her personal status.

 

B.    The marriage was not a success and, ever since 1944, the husband and wife have been incessantly in the courts. The husband brings his claims before the Religious Court of his Community, while the wife brings her claims against him before the civil courts for maintenance for herself and for their child. One attempt to resume their domestic relationship, made in consequence of a maintenance order given by the District Court in Haifa, was also unsuccessful, and in due course the wife left her husband, taking their infant child with her, and returned to her mother's home in Nazareth. The husband then sued her in the Greek Catholic Religious Court for an order of restitution of conjugal rights (in Arabic, houkoum at-ta'a-l-zawjia). The wife did not answer the summons of the court, and on December 11, 1945, the court dealt with her husband's case in her absence and ordered her to obey her husband and return to his home in order that they might continue normal marital relations.

 

C.    The wife, who contested the jurisdiction of the Religious Court to try the matter, lodged an objection to the restitution order, and when her objection was rejected, she appealed to the Court of Appeal of the Greek Catholic Community; but her efforts proved to be in vain, and the order of "ta'a" was confirmed by the Community Court of Appeal on July 9, 1946.

 

D.    On July 18, of that year, the wife was called upon by the Execution Office in Haifa, to comply with the order, and when she refused to do so the husband once more applied to the Greek Catholic Court with a request to order the wife to deliver their infant child into his custody. On July 27, the order of custody was granted stating, inter alia, that the husband had reserved the right to demand separation a mensa et thoro from his wife and the cessation of her conjugal rights; and when it became clear to the husband that his wife was adamant in her recalcitrance and refusal to return to his home or to deliver the child into his custody, he lodged a further application (his third one) with the Religious Court, claiming an order of separation a Mensa et thoro. On November 29, the court acceded to the husband's application and held that the couple were to live separately.

 

E.    In the meantime, the husband continued the proceedings for the execution of the order of custody. The wife objected thereto before the second respondent, namely, the Chief Execution Officer in Haifa, on the ground that the order could not be executed, because the Religious Court had dealt with the matter without jurisdiction. The second respondent at first decided to uphold the petitioner's objection and directed that the order was not to be carried into effect; but after hearing the evidence of priests of the Greek Catholic Church from Nazareth and Haifa on the question of the wife's personal status, he changed his view, and on June 30, 1947, reversed his previous decision and directed the order of custody to be executed. The petitioner applied to set aside this last order and, as stated, the order nisi was granted.

 

3. The first question - of lesser importance - to arise in the course of the proceedings before us was : is the Chief Execution Officer entitled to alter decisions previously made by him ?

 

4. That question has already been considered on a number of occasions by this court (in the time of the Mandate) and answered in the affirmative (see, for example, Elmaleh v Chief Execution Officer, Jerusalem (1) and Attar v. Chief Execution Officer, Magistrate's Court, Ramleh (2)). The jurisdiction of the Chief Execution Officer to alter decisions previously made by him is based upon article 2 of the Execution Law1); and there is hardly a single matter that comes before the Execution Officer which is not subject to reconsideration by him. Moreover, this court (in the time of the Mandate) has stated several times that before a person petitions this court, he would be well advised to apply first of all to the Chief Execution Officer (or to any other public official of whose acts he complains) with a final request to alter the decision which, in the petitioner's opinion, is in detriment of his rights.

 

5. Dr. Weil submits on behalf of the petitioner, that even if the Chief Execution Officer is empowered both to reconsider a matter within his purview and also to alter his previous decisions in that same matter, hie is certainly not entitled to turn himself into a judge, hear the testimony of witnesses, receive evidence and proof and give judgment; and in the present case, the second respondent made the order he did after taking evidence from priests and making findings of fact. That, submits Dr. Weil, is beyond the jurisdiction of one who is appointed to execute, and to execute alone, the judgments of competent courts.

 

6. No one disputes that the Chief Execution Officer is not a judge trying a case, and he is not entitled to make findings on the actual dispute arising between the parties, or to alter findings made by competent courts. In Nour v. Chief Execution Officer, Jerusalem (3), this court (in the time of the Mandate) decided that, "if (an order is) given by a competent court that matter must be executed whatever (the Assistant Chief Execution Officer) may think about its merits or demerits." It is clear, therefore, that the function and powers of the Chief Execution Officer are severely limited: but is he without authority to consider any form of proof before making his decision? Even the case of Nour (3), above, does not go as far as that: in that case it is stated that the Chief Execution Officer has to execute judgments and orders made by a competent court, and how can the Chief Execution Officer determine whether a certain court (especially when it concerns a court of one of the religious communities in Israel) was competent to give the judgment under execution, it he does not take evidence and hear proof?

 

7. This is perhaps a not inappropriate occasion to point out to Chief Execution Officers the necessity for keeping strictly within the framework of the powers conferred upon them, and for taking care not to exceed the limits of those powers; for indeed, it was in this that the second respondent was at fault in the present case, as I will explain.

 

8. I have already mentioned that since the marriage took place in the Catholic Church and having regard to the Canons of that Church there is no objection to the second respondent hearing evidence on the question of the personal status of the petitioner from priests of the Greek Catholic Community. He did not, however, content himself with that, but went on to hear explanations and commentaries on dicta appearing in the judgment of the Religious Court. Thus, for example, at one point in the judgment, it is stated that: "Whereas she (the petitioner) ...being a non-Catholic, etc. ...accordingly, etc." Those words do not seem to be capable of more than one interpretation. But what did the second respondent do ? He heard a long explanation from a priest - the priest that delivered the judgment - as to the supposedly real intention behind those words, and concluded from that explanation that the fact that the petitioner is not a Catholic does not mean that she has ceased to be a member of the Greek Catholic Church. But that was not stated, neither expressly nor impliedly, in the actual judgment. Furthermore, that explanation, changing the passage which was quite unambiguous, provided one of the foundations on which the second respondent's final conclusion was based. Now, two ways are open to an execution officer: either the language of the judgment is clear, in which case it must be executed without that officer hearing extrinsic evidence; or it is not clear, in which event the provisions of article 6 of the Execution Law 1) must be applied. The Chief Execution Officer is not authorised to hear evidence either in order to discover the meaning behind words and their context, or for the purpose of interpreting a judgment which is clear.

 

9. In that respect, therefore, it seems to me that the second respondent was wrong in reading into a judgment an intention inconsistent with that expressed in clear words. But the question still remains: is this defect by itself a sufficient ground for quashing the second respondent's later decision and restoring his first decision? The answer to that must, in my opinion, be in the negative. For it is not to the second respondent's reasons that the petitioner objects, but to the actual decision itself; and if the material to be found in the affidavits of the parties and in the other exhibits produced to us in fact shows that the decision is erroneous, the court will reverse it in substantio, whereas if the decision was right, then the reversal of that decision and the revival of the decision that preceded it Should be like repairing a technical defect by means of a grave injustice - something we are hardly likely to do.

 

10. The arguments of counsel for the petitioner and the first respondent as to the merits of the case may be summarized thus: counsel for the petitioner contends that the order of custody is not subject to execution, in that it was made by a Religious Court without any substantive jurisdiction, and that the order itself is contrary to the principles of justice and equity. Counsel for the first respondent argues, on the other hand, that the Religious Court of the Greek (Catholic Community was competent to decide what it did, and that the order itself cannot be regarded as offending against justice and equity.

 

11. The substantive law which we have to consider is contained in the Palestine Order in Council, 1922. Article 54 of the Order in Council reads, inter alia, as follows:

 

            "54. The Courts of the several Christian communities shall have:-

           

            (i) Exclusive jurisdiction in matters of marriage and divorce, alimony, and confirmation of wills of members of their community other than foreigners...

           

            (ii) Jurisdiction in any other matters of personal status of such persons, where all the parties to the action consent to their jurisdiction."

           

            Matters of personal status were defined in Article 51 of the Order in Council in these words:

           

            "...matters of personal status means suits regarding marriage or divorce, alimony, maintenance, guardianship, legitimation and adoption of minors, inhibition from dealing with property of persons who are legally incompetent, successions, wills and legacies, and the administration of the property of absent persons."

           

12. Those Articles, therefore, deal with the definition of the nature of matters involving personal status, and determine the exclusive and concurrent jurisdiction of the Religious Courts of the various Christian communities in those matters, relating to members of their community other than foreigners. Before we can solve the question as to whether the Greek Catholic Court was competent to adjudicate in personal disputes between the petitioner and the first respondent, we must necessarily determine first of all what is the petitioner's religion and to which religious community she belongs.

 

13. No one disputes that before her marriage the petitioner was a member of the Protestant Community. Dr. Weil contends that, for the purpose of determining somebody's personal status, he is not to be regarded as having changed his religion unless he satisfies the requirements stated in section 2 of the Religious Community (Change) Ordinance. In the present case, he argues, the petitioner's change of religion was not registered in the register of the District Commissioner, as required by section 2(1) of that Ordinance, nor was the certificate, mentioned in section 2(2), sent either to the Greek Catholic Community which, according to counsel for the first respondent, she joined, or to the Protestant Community 1) which, according to the same submission, she left. Therefore, concludes Dr. Weil, and without taking into account the wedding ceremony that took place in the Catholic Church in accordance with the canons of that Church, the petitioner was and still remains a Protestant.

 

14. This argument was considered, and even answered, in Shomali v. Chief Execution Officer, Jerusalem (4). In that case, the court stated (ibid., at p. 444) : "As Protestants are not mentioned in the second schedule to Article 2, Palestine (Amendment) Order in Council, 1939, they do not belong to a Religious Community"; and further down on the same page : "Before it can be said that section 2(1) of the Ordinance applies, a person must already belong to one of the scheduled Religious Communities. We stress the use of the word "change" his religious community. She (the Respondent in that case), in first, never became a member of any Religious Community till her marriage, so it cannot be said that she ever changed her Religious Community." In other words, the aforementioned requirements in the Ordinance referred to apply only to such persons as belong to one of the religious communities recognised by law and who substitute their religious community for a different religious community which, too, is recognised by law. Exceptions to that rule are persons joining an unrecognised religious community or leaving such a religious community. Such persons are exempt from registering the change in their religious community. The present petitioner, like the second respondent in Shomali's case (4), had never belonged to one of the recognised religious communities until she married (and I shall further consider the question as to what extent that marriage affected her personal status at a later stage), and therefore it cannot in any way be said that she altered or changed her religious community. Moreover, to use the language of the court in Shomali's case (4), (ibid., at p. 445) : "She may have changed her religion, or to put it in another way, she may have become a member of another Church"; but that fact by itself does not impose on her the obligations, nor confer on her the benefits, set out in the Ordinance. That Ordinance does not, in fact, apply to her at all.

 

15. Accordingly, we must investigate the other circumstances of the case in order to see whether they include any factors likely to affect the petitioner's personal status and to determine the laws applying to that personal status. But fact we shall clarify certain fundamental rules deriving from both written and case law, which can serve as pointers for determining a person's personal status.

 

16. Dr. Klug, on behalf of the fact respondent, says that the final word on the question as to a person's belonging to a particular community is with those members of that community who speak with authority on its religion. Since in the present case the priests of the Greek Catholic Religion have expressed the view that the petitioner is numbered among their flock, there can be no disputing their opinion. In support of this submission, Dr. Klug quotes the rule laid down in Shtark v. Chief Execution Officer, Tel Aviv (5), but that case has nothing to do with the problem in hand. All that was decided there the question of the juridical validity and legal effect of a marriage contracted between a Jew and a Jewess is within the jurisdiction of the Religious Courts of the Jewish Community. The question of the membership or non-membership of either or both the spouses in the Jewish Community did not arise at all, and this court did not so much as hint in its decision that the Religious Court is the final authority on this question.

 

17. The weakness of Dr. Klug's argument becomes apparent especially in a case such as the one before us; for here the Anglican Church also claims the petitioner for itself, as can be seen from the letter from Bishop Khalil Jamal, head of the Arab-Anglican Community in Nazareth. Who can say which of the opinions of the rival religious heads is to be preferred ?

 

18. It should be noted in parenthesis that the Palestine legislator - or, more accurately, the constitution-maker for Palestine - foresaw the possibility of such differences of opinion as have been revealed in the present case. In order to settle those differences, he laid the foundation for legislation in the future which would enable these matters to be regulated. By Article 51(2)(b) of Council (which was added in 1989 to the Order in Council, 1922), the legislator was empowered to enact a law ''for determining the circumstances in which a person shall be regarded as a member of any religious community". Such a law, however, has not yet been enacted, and although the Religious community (Change) Ordinance is still in force, as stated in the proviso to Article 51(2)(b) (see Article 9(2) of the Palestine (Amendment) Order in Council, 1939), yet, as has already been stated, there is nothing in that Ordinance which can throw any light on the solution of the problem under discussion here.

 

19. Article 54 of the Order in Council empowers the Religious Courts of the various Christian communities to try matters relating to personal status. But, whether the jurisdiction conferred on those courts is exclusive as regards the matters set out in subsection (1) of Article 54, or concurrent as regards all other matters relating to personal status, a sine qua non for both of them is that the litigants be members of that community before whose religious court they bring their suits. Notwithstanding the plain meaning of that provision, the courts (in the time of the Mandate) were disposed in the public interest not to be too strict, and, in a long line of cases, held that that provision is not absolute, in the sense of "fiat justitia ruat coelum", and that there are instances where the public welfare demands that the law should not be strictly applied. Thus, for example, it was held in 'Amer v. Chief Execution Officer Jerusalem (6), that a husband who had conducted himself as a Catholic for several years before his marriage, and whose wedding took place with his consent according to the canons of the Catholic Church, could not be heard to say that he is a member of the Moslem faith and that the Latin Court was accordingly incompetent to try his wife's suit in the matter of alimony. Again, in Baqluq v. Baqluq (7), it was held, following 'Amer's case (6), mentioned above, that a person who had regarded himself as a member of the Latin Catholic Community for twelve years prior to his marriage, and had represented himself at the time of the wedding ceremony as being a member of that community, could not, when sued by his wife in the Latin Religious Court, be heard to contend that he had from the first been a member of the Greek Orthodox Community and that his change of community had not taken place in accordance with the Religious Community (Change) Ordinance. Finally, in Saffouri v. Salman (8), this court (in the time of the Mandate) held that a woman, who had married according to the rites of the Greek Orthodox Church and who sued her husband in the Religious Court of the Greek Orthodox Community, which gave its decision on her case, was estopped from arguing afterwards that the court was not competent to decide the matter because she was a Protestant.

 

20. It appears at first sight that the rule laid down in Shubeita v. Chief Execution Officer, Jaffa (9), in Goldenberg v. Chief Execution Officer, Tel Aviv (10), and in Levi v. Assistant Chief Execution Officer, Tel Aviv (11), is inconsistent with the principle embodied in 'Amer (6), Baqluq (7), and Saffouri (8), mentioned  above. But this "inconsistency" is capable of being explained. In it was decided that the Religious Court of the Greek Catholic (Melkite) Community was not competent to declare a husband, a member of that community, liable to pay alimony to his wife because the wife, who had been a member of the Latin Community before her marriage, had never changed her religious community and the marriage, though celebrated according to the rites of the Melkite Church, was not of itself sufficient to transfer her from one religious community to another. In Goldenberg (10), and in Levi (11), it was held that for the purposes of Article 54 of the Order in Council (which corresponds to Article 58 and determines the jurisdiction of the Religious Courts of the Jewish Community), it is essential that both spouses be members of Knesset Israel1), so that non-membership of one of them ousts the jurisdiction of the Rabbinical Court. Two facts, however, should be noted : first, both the latter cases concerned Jewish parties, and the question of the membership or non-membership of Jews in Knesset Israel may easily be settled by reference to the register of adults with the proper registering authority, namely, the Va'ad Leumi2), which is not the case with the members of other communities; when any doubt arises as to whether a person is a member of one or other of the communities, it cannot be so easily solved. Secondly, and more important, the question in each of the three cases mentioned above was to what extent the consent of the parties to have their case tried before a religious court affects the jurisdiction of that court, and the court held that consent whether given expressly or implied from silence, is insufficient to confer jurisdiction on a religious court when the law does not confer such jurisdiction upon it. The question whether a person is estopped from arguing non-membership of a particular religious community was not dealt with at all. In the case of 'Amer (6), and in the cases that followed that decision, on the other hand, the question of consent was not stressed at all, and in the present case we have not yet reached the stage of considering that question. The question that was asked there, and which is before us at the present stage of our deliberations is whether, in given circumstances and for a particular purpose, a person is estopped from arguing that he is not a member of a particular community. The court in the time of the Mandate, as we have seen, answered that question in the affirmative; and that view, with all due respect, seems to be the right one, and I propose to follow it.

 

21. I shall now pass on to the question whether any factors may be found in the conduct of the petitioner towards the first respondent which can conclusively establish her personal status for the purpose of the litigation with her husband, the first respondent, and what are those factors.

 

22. Both parties call in aid first and foremost the marriage certificates in their possession. According to what we have been told, those certificates are extracts of entries made at the time when the wedding ceremony took place in the books of the Court of the Greek Catholic Community. The certificate in the possession of the first respondent was apparently given to him shortly after the wedding, whereas the certificate produced by the petitioner was prepared in July, 1947, for the purpose of the present case. It should be said at once that those certificates contain nothing that can throw any light on the problem as they contradict each other on the most important details, even though, as stated, they were both presented as copies of the same original entry. Thus, for example, the copy produced by the wife states that her religion is Protestant, whereas in the copy that was delivered at the time to the husband the wife's religion is not noted at all. The husband says in his affidavit that he himself examined the register of entries in the Greek Catholic Church of Nazareth and discovered that the wife is not registered in it at all as a Protestant. An affidavit made by Archimandrite George Nonni, who delivered the copy to the wife, was also produced in support of the husband's contentions, and in that affidavit he states that the word "Protestant", appearing in the copy given to the wife, was interpolated by him (the Archimandrite) by mistake. What is the origin of that mistake? This is his explanation, in paragraph 8 of his affidavit : "This mistake in filling in the marriage certificate was caused because the petitioner told me then, in July 1947 (the date of the copy) the reason why she needed the certificate, but my attention was not drawn to the real reason which lay behind her contention that she was a member of the Protestant Community". That is a somewhat surprising explanation. It should not be forgotten that the petitioner applied to the Archimandrite, not in order that he might determine her religion, but in order to receive a certified copy of the entry once made in an official register in the custody and possession of the Greek Catholic Church in Nazareth. One would have thought that there is nothing simpler and easier than copying what is stated in a book precisely as it has been written. But such was not the case here. Details of a person's description were inscribed in a copy which do not appear in the original, and the explanation therefore is that the person requesting the copy did not disclose the real intention behind his contention that those details fit his description. The matter becomes even more puzzling when one considers another statement in Archimandrite George Nonni's affidavit. In paragraph 5 of his affidavit, he declares that "in the description of the marriage in question, appearing in the marriage register, it is not stated what is the religion of the spouses." Those remarks do not fit the facts, for in the body of each certificate - that of the husband and that of the wife - it is stated that the husband is a member of the Greek (in Arabic, the "Roman") Catholic religion. We have not been told whether an error has occurred here as well, but from another paragraph in Archimandrite Nonni's affidavit it may be gathered that the respondent's version is nearer the truth; for in paragraph 6 he declared that "the said register (the register of entries) notes the religion of both spouses only where one of them is not a member of the Greek Catholic (Melkite) Community." If these last words are in fact correct, since one of the spouses, namely, the husband in the present case, is described in the register as a member of the Greek Catholic religion, it may be assumed, on the basis of the Archimandrite's affidavit itself, that the second spouse, namely the wife, was not regarded at the time of the celebration of the marriage as a Catholic. However, those matters remain within the sphere of conjecture only, especially in the light of the abovementioned inconsistencies, and for that reason it would be best to ignore the marriage certificates, both the one in the respondent's possession and the one in the petitioner's possession, and for the purpose of determining the position of the petitioner as regards her personal status, I prefer to consider other factors, the correctness of which is not in doubt.

 

23. It is not disputed that the fact of the petitioner's being a Protestant before her marriage was not overlooked by the first respondent; but before the marriage was celebrated, the petitioner visited the Church of his community together with the fact respondent in order to participate in a Catholic Mass. The marriage itself took place in the Catholic Church, according to the rites and ceremonies of that Church. From the evidence of Archimandrite Zaton and Father Mosoubah (who based their observations on Canon 1061 of the Codex Juris Canonici) before the Chief Execution Officer, it appears that the Catholic Church does not permit mixed marriages unless certain formalities are previously observed and certain certificates are signed. Thus the two spouses, for example, undertake in writing to baptise the children born to them of the union and to educate them as Catholics, and the member of the alien religion has to declare and announce, when the ceremony of marriage takes place, that he elects to adhere to his own religion even after the wedding. Those formalities were not observed in the present case, the undertaking was not signed and the marriage took place as if between two Catholics. In point of fact, the petitioner behaved as a Catholic after the wedding too; she came to the Catholic Church to pray, and the child that was born to them was baptised with the consent of the Melkite Church. It should be emphasised - as was emphasised in Baqluq (7), mentioned above - that we are not dealing with a case of change of religion and with the determination of the membership of one of the parties in one religious sect or another, but with the question of the rights and duties as regards the spouses and in relation to each other, flowing from the marriage bonds created between them. In the light of the principle laid down in 'Aztec (6), Baqlua (7), and Saffouri (8), above mentioned, my opinion is that, for the purpose of investigating the question of personal status as between the petitioner and the first respondent, the petitioner is estopped from alleging that she is not a member of the Greek Catholic (Melkite) Community. I have not overlooked the fact that there is in that conclusion a certain extension of the scope of the principle that was laid down in 'Amer (6), and in the cases that followed that decision, but, in my view, the essential principle remains the same.

 

24. Having reached the conclusion that the petitioner is, in the circumstances of the case, estopped from arguing that she is not a member of the Greek Catholic (Melkite) Community. I have still to see whether the Religious Court of that community was competent to try the matter brought before it, in view of the other factors upon which the jurisdiction of a court is made conditional by Article 54 of the Order in Council.

 

25. It is clear - and no one disputes the fact - that if the matter in question falls within the compass of subsection (i) of Article 54, the Religious Court has exclusive jurisdiction to try it, and its judgment will be valid and effective even in the absence of consent on the part of the petitioner to have her case tried by that court; whereas if, on the other hand, it is held that subsection (ii) applies to the matter in question, the jurisdiction of the Religious Court is conditional upon the consent of the parties.

 

26. This case concerns the custody of an infant. Even though that matter is not expressly referred to among the matters enumerated in Article 54(i), it has nevertheless been held by this court (in the time of the Mandate) that where the application for the custody of infants is subsidiary to another suit involving a matter of personal status, which is subject to the jurisdiction of the Religious Court, that same court is competent to decide the question of custody also (see Yedidia v. Yedidia (12), Salman v. Assistant Chief Execution Officer Jerusalem (13), Khasho v. Chief Execution Officer, Jerusalem (14), and the authorities there cited). But the question is whether the fact respondent's suit before the Religious Court for the custody of his infant son was in fact subsidiary to some other suit in a matter of personal status which was before that court, and which the court was competent to try.

 

27.  Dr. Klug submits that the remedy of custody was subsidiary But if one speaks of "subsidiary", there is a presumption that there is a "principal" claim too. What is the principal claim in the present case? As stated, two orders were made by the Greek Catholic Court on the suits of the first respondent, in addition to the custody order : one of them was the "ta'a", before the custody order, and the other was the separation order, after it. "Ta'a" is, in substance, certainly a matter flossing from the marital relationship, within the meaning of Article 54(i); but custody can by no means be said to be subsidiary to it. For the very essence of the "ta'a" is that it is a vehicle for restoring the domestic peace of the couple. Had the petitioner, for example, complied with that order, the first respondent would not have had recourse to the action for custody. Those two remedies, therefore, are really a "contradiction in terms" and are, by their very nature, incapable of existing under one roof. The one may, at the very most, provide an alternative remedy to the other, that is to say, either a "ta'a" order or an order for custody. But apart from the fact that two alternative remedies are sought in one application and, when granted, are granted in the body of one single order, in the present case they were sought in two separate applications and granted in two separate orders. The custody order was not made until after the "ta'a" had been made final, when it was apparent to everyone that the petitioner would not comply with the directions contained therein. Apart from that, the very concept of an "alternative" remedy indicates that it is not consequential upon some other remedy, the main one, nor is it subsidiary to it, but stands on its own and only serves as a substitute for some other remedy, some main remedy, particularly where that main remedy cannot be granted. It is the failure of the application for the granting of the main remedy that gives rise to the application for the alternative remedy. Can then, that latter remedy be called subsidiary?

 

28. Further, can custody of a child be regarded as subsidiary to separation of husband and wife? A custody order may be subsidiary to a separation order. When does that occur? When the application contains a main prayer for separation and a consequential prayer for custody, or when the application for custody is no more than the natural continuation of an application for separation or of a separation order. Here, the custody order was made on July 27, 1946, and in the body of the order it was emphasised that it was final, whereas the separation order was only made two months or more later. Can the later order be regarded as a natural continuation of the earlier one? Dr. Klug contends that the custody order is no more than a single, intermediate chapter in one painful episode, that lasted over a period of time and terminated in the making of the separation order. No one disputes that. But from the very nature of things, each chapter in that episode has to be read independently, the object of one being different from that of the others. Each chapter must stand by itself, one independent of the other, though the story may be a single whole. Accordingly, this is not a case of a principal and a subsidiary claim, but a number of independent principal claims. When lodging the application for custody, it may be that the husband at no time considered that at some later stage he would have to ask for separation also. It may be that the main object of the application for custody was in order to force the wife to carry out the order of "ta'a" that preceded it, so that there would be no necessity either for separate custody or for living separately. At all events, each of the remedies the husband sought, and obtained, was designed for a particular end; and whilst this is a case of proximity of events, it is not a case of a principal and a subsidiary claim.

 

29. That being so, the question of custody was not within the exclusive jurisdiction of the Religious Court.

 

30. Here Dr. Klug submits that a distinction should be drawn between "guardianship" and "custody", and that the Codex Juris Canonici only recognises the institution of guardianship.

 

31. It is not essential for the purposes of the present case to investigate and examine the distinctions that Dr. Klug draws between those two concepts, for even if we are at one with him that the Religious Court made an order for the guardianship of the infant boy, and not for his custody, that does not further his principal argument. For guardianship is not included among the matters of personal status set out in subsection (i) of Article 54 and, as was stated earlier, since the application for this remedy was not joined as consequential relief to the other, the principal remedy, which is within the exclusive jurisdiction of the Religious Court, subsection (ii) of Article 54 is the one applying to the application for guardianship; and for the purpose of the matters stated in that subsection, the parties must consent to submit to the jurisdiction of the Religious Court. The petitioner did not consent to that jurisdiction and is adamant in her objection thereto to this very day. Hence, the order made by the Religious Court, be it an order for custody or for guardianship, was made without any jurisdiction, and cannot therefore, in my view, be carried into effect.

 

32. In the light of that conclusion, we are, in my opinion, relieved from the necessity of dealing with the other arguments of counsel for the petitioner, namely, that a Religious Court cannot grant a subsidiary remedy unless the parties submit to the jurisdiction and that in the case of custody of an infant the jurisdiction is conditional upon the infant's agreeing through his guardian, and that in the present case the benefit of the child demands that he should remain with the mother.

 

            SMOIRA P. I had the advantage, when considering this case, of having before me the comprehensive judgment of my learned colleague, Cheshin J.   I concur in his conclusion that we must make the order nisi absolute, and it is my intention to add, for my own part, only a few observations.

           

            I agree with his view that, generally speaking, the Chief Execution Officer is entitled to alter previous decisions made by him, especially in cases such as Elmaleh (1), and Attar (2). But in the case under consideration, the Chief Execution Officer would, in my opinion, have been better advised if, after giving his first decision, in which he refused to order the execution of the judgment of the Religious Court, he had referred the party that was not satisfied with his decision, namely, the husband (the first respondent) to the Supreme Court, instead of giving a second decision in the case. However, I do not wish to go into this point at length, for, in my opinion, our decision does not turn on it.

           

            I am in entire agreement with what my learned colleague said in paragraphs 25 to 32 of his judgment concerning the merits of this case. I consider, with respect, that my colleague demonstrates conclusively in that part of his judgment that in any case the Religious Court had no jurisdiction to try the question of tile custody of the infant son without the consent of both parties, as the question was not tried by the Religious Court as subsidiary to another suit in a matter of personal status. Since that ground is sufficient and decisive for making the order absolute I regard myself, together with my colleague, as relieved from the necessity of dealing with the submissions of Dr. Weil, counsel for the petitioner, mentioned in paragraph 32 of the judgment of Cheshin J., and relieved also from the necessity of considering the arguments dealt with by my colleague in paragraphs 13 to 23 inclusive of his judgment, namely, the question of the construction of section 2 of the Religious Community (Change) Ordinance, and the question whether the petitioner is estopped, by reason of her conduct, from arguing that she is a member of the Greek Catholic (Melkite) Community.

           

            I reserve to myself, therefore, the right to express my view, when the occasion calls for it, on these two questions, namely:

           

            (1) If Dr. Weil was right in his contention that section 2 of the Ordinance also applies when a Protestant enters a recognised community, was the Supreme Court correct in its judgment in Shomali (4) ?

           

            (2) Should the rule that follows from the judgments in 'Amer (6), Baqluq (7), and Saffouri (8), be preferred to the rule which follows from the judgments in Shubeita (9), Goldenberg (10), and Levi (11) (see the citations in the judgment of my learned colleague, Cheshin J., in paragraphs 19 and 20), in regard to the question whether a person is estopped, by reason of his behaviour, from arguing membership of a certain religious community.

 

            I cannot conclude without saying, on behalf of my colleagues and myself, that the court is indebted to Dr. Weil for volunteering to act as counsel for the petitioner, who appeared before us at first without any legal assistance, and that the court was greatly assisted by the able arguments of Dr. Weil and Dr. Klug.

           

            ASSAF J.   I agree, as to the main part of the judgment, with the opinions of my learned colleagues, and at the same time concur in the observations of the learned President.

 

                                                                                     Order nisi made absolute.

                                                                                     Judgment given on January l3, 1950.

 


1)              Ottoman Execution Law, Article 2:

          The Execution Office will pass orders for execution without awaiting an order from any Court. Any person aggrieved by such orders is entitled to object in writing. If his objection be found good the Court will correct, alter or cancel the said orders.

1)     Ottoman Execution Law, Article 6.

          If the decree be not clear and the Execution Officer think it necessary to obtain further information before executing, he shall apply for information in writing direct to the Court which granted the decree and shall give notice to the judgment-creditor of the objection requiring elucidation. Provided that the objection shall not delay the execution of any part of the decree which is clear and does not depend on the result of the objection.  

1)        Protestants are not a recognised "community". For a list of recognised Christian communities, see the amended schedule to the Order in Council

1)        Knesset Israel: lit. "Assembly of Israel". The Hebrew title for the Jewish Community in (Mandatory) Palestine. In the State of Israel "Knesset" means "Parliament".

2)        Va'ad Leumi: National Council. The elected representative body of the Jewish Community in Palestine 

Full opinion: 

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