On Halakha LeMaase.bd

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On Halakhh leMaash and the role of the Mishnh Torh( Sobre la halakhh leMaash y el papel de la Mishnh Torh )

By/ Por David Ramrez

On an elegant but tearing rebuttal directed atProfessor Suzanne Last Stone, rabbi Jos Faur sought todispel all the misinterpretations the said professor hadmade on certain aspects of Faurs work:

There may be some excuses for being a carelessreader, but none to impute careless ideas to acareful writer. Finally, there is something defensive in Professor Stones frequentstipulation of her sentences, and making themsufficiently vague, as if afraid of being caughtmaking errors This is more appropriate for afreshman student, taking precautions in case heor she would be challenged by an attentiveteacher, than for a serious scholar. Are wehaving here an updated version of hasagot , moreinterested in disproving the other, than inprobing into the subject?1

Careless readers are not uncommon in the world; in fact,based on my empirical experience I would venturesaying it is the norm. Reading Faur is no easy task, whichadds more trouble to the matter when discussing him, somuch so that if it allows a distinguished published law professor and lecturer to make a circus of Faurswritings what is to be expected of other lesser-educated careless beings? The issue is no so much abouteducation, but whether one is paying close attention towhat is being read. I recently experienced one such instance of careless

readers, by a couple of young Faurian enthusiasts. Thesubject matter came about when I was quoting halakhtfrom the Mishnh Torh. Their main objection was thatone cannot quote halakhh from a book, based onsomething Faur wrote in his latest work HorizontalSociety (HS). The textual portions in question foundunder the title The Mishne Tora (vol. 1, pp. 406-415)go as follows:

En una elegante pero desgarradora respuesta da la profesora Suzanne Last Stone, el rabino Jobusc disipar las equivocadas interpretaciones dicha profesora haba hecho tocante a la obra de F

Puede haber alguna excusa por ser un lectdescuidado, pero ninguna para imputar idedescuidadas a un escritor cuidadosoFinalmente, existe algo defensivo en lfrecuentes estipulaciones de sus oracionhechas por la profesora Stone, crendolasuficientemente vagas como si estuvietemerosa que alguien la descubriera Esto ms apropiado para un estudiante noviciquien toma precauciones en caso que l o elfuesen cuestionados por un maestro atentoque por un serio acadmico. Acaso tenemaqu una versin reciente dehasagot , cuyomayor inters es de refutar en vez de investiga fondo el tema estudiado? (1)

Los lectores descuidados no son fuera de lo comhecho, base a mi experiencia emprica me atredecir que es la norma. El leer Far no es una tarelo cual aade una problemtica al discutirlo, taque si permite a una distinguida profesoconferencista de ley ya publicada el hacer un circescritos de Far qu podemos esperar de adescuidados con menos educacin? La cuestintanto la educacin en s, pero si se est preatencin a lo que se lee. Recientemente tuve un encuentro con tales le

descuidados, un par de entusiastas Fauristas. Evino a relucir cuando estaba citando halakhtMishnh Torh. Su principal objecin fue que upoda citar halakhh de un libro, base a algo quescribi en su ltima obra Horizontal Society (Hporciones textuales en cuestin se encuentran bttulo The Mishne Tora (Vol. 1, Pgs. 406-415)siguientes:


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The Mishne Tora is a follow up to theguidelines of classical Jewish education something about which the anti-Maimonideanswere clueless.The purpose was to produce awork reflecting a consensus understandingof the law , which could be used as a textbook for the second stage of education. The style of the Mishne Tora is that of ascholarly recapitulation or transcript(Derekh Qesara, Introduction, MT I. 158)of the law that could provide a pivotal point of argument , but is not, and never was intendedto be, a code as in a Civil law system which thejudiciary must follow. Some objected to the Mishne Tora on thegrounds that it might allow unqualifiedpeople to render legal decisions (Horaa) .According to this line of reasoning we shouldprohibit medical and pharmacological treatiseson the grounds that unqualified people may usethem to practice the trade clandestinely, etc.The basis of this objection is an analphabeticnotion of knowledge. Citations fromhalakhic authorities have standing onlywhen transmitted by sages to bona fide

disciples of sages, or if their citation hasbeen submitted to, and subsequentlyapproved by, judicial authorities Toassume that judicial authorities would accept adecision simply because it comes from theMishne Tora, or any other source,withoutproper development and argumentation , ispreposterous Therefore it could not awardthe reader authority to render a legaldecision. [my emphasis in bold]

In summary, the issue lies with the legal decisions orin rabbinic terms Halakhh leMaash . Which begs thequestion: What does the specific term mean? In the accompanying volume II of the same work, whichworks as an appendix or assisting glossary to volume I,Faur goes into further detail as to what Halakhh

La Mishne Tora es un seguimiento para laguas de la educacin clsica juda algo qlos anti-maimonistas no tenan idea alguna.Lameta era producir una obra que reflejara elentendimiento de consenso de la ley

, la cualpodra ser utilizada para la segunda etapa deeducacin. El estilo de la Mishne Tora es de unarecapitulacin acadmica o unatranscripcin (Derekh Qesara, IntroductionMT I. 158)de la ley que podra proveer unapunto fundamental de argumento , pero noes, y nunca fue intencionada a ser, un cdigcomo los que hay en un sistema de ley civil,cual debe ser acatado por la judicatura. Algunos objetaron a la Mishne Tora base aque podra permitir a gente no-calificada elrendir decisiones legales (Horaa) . Acorde aesta lnea de razonamiento deberamos prohibtratados mdicos o de farmacologa base qugente no-calificada podra utilizarlos papracticar el oficio clandestinamente, etc. Lbases para esta objecin es una nocianalfabeta de conocimiento.El citarautoridades haljicas solamente tiene valor

cuando es transmitido por los sabios a susdiscpulos de confianza, o si las citasfueron sometidas a, y subsecuentementeaprobadas por, las autoridades jurdicas El suponer que las autoridades jurdicaaceptaran una decisin simplemente porquviene de la Mishne Tora, o cualquier otrfuente, sin un desarrollo y argumentacinapropiados , es absurdo As que no puedeotorgar al lector la autoridad de rendir undecisin legal. [mi nfasis en negrillas]

En resumen, el tema radica con las decisiones o en trminos rabnicos Halakhh leMaas . Lo cuprovoca la siguiente pregunta: Qu significa ese en especfico?

En el volumen II que acompaa la obra, la cual fucomo apndice o glosario asistente al volumen detalla con profundidad lo que significa Ha


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leMaash means. Lets cite all pertaining passages:

To gain a proper understanding of these terms[ qabbala and halakha ] it would be necessary toconsider three principles connected tohalakha .

First, it depends onqabbala authoritativetransmission,qabbala of halakha involvesfrontal reception from an authority, as Mosesat Sinai ( Abot 1:1).

[] Thereforehalakha stands for authentictradition... indicating an accepted norm. Alegal position may be put forward asdin aview arrived at through judicial analysis, or ashalakha authoritative transmission.A dulyacknowledge halakha must be accepted,whereas a din could be challenged Whenthe status of a legal view is challenged, the casemay be submitted to a vote and the majority of opinion prevails However, once the matterhas been settled by the court and awarded thestatus of halakha , it cannot be challenged onthe basis of din.[]

It is clear now why rejecting ahalakha equalsheresy []

To question the integrity of the transmissionof a halakha is tantamount to rejecting theauthority of the sage that transmitted it. Whenthe rabbis decided to call for a special session

to settle a matter which it had been previously transmitted by R. Eleazar ashalakha le-Moshe mi- Sinai , it was with the intention to publicly repudiate his authority On one occasion,after a legal dispute, one of the partiesdiscovered that the view he was proposing wasin fact ahalakha , and therefore reported it assuch By contrast,a din could always bechallenged and a dissenting opinion wouldbe duly noted Samuel maintained that theentire last Chapter of tractateNidda was le-

halakha but not for maase to beimplemented ; see Yerushalmi Berakhot II , 6,5b. (Conversely, some rules were put intopractice as halakha le-maase although notformally halakhot; seeKetubot 56a ). This iswhy, the sages distinguished between halakha and halakha le-maase ; see Baba Batra 130b; Yerushalmi Gittin V, 47a; cf.Horayot 2a .

leMaash. Citemos todos los pasajes pertinente

Para obtener un entendimiento propio de stotrminos [ qabbala y halakha ] sera necesario elconsiderar tres principios vinculados ahalakha .

Primero, sta depende de laqabbala transmisin autoritativa,qabbala de halakha involucra recepcin frontal de una autoridacomo Moiss en el Sina ( Abot 1:1).

[] As quehalakha significa tradicinautntica indicando una norma aceptadaUna posicin legal puede ser expuesta comdin una opinin concluida a travs de uanlisis jurdico, o comohalakha transmisinautoritativa.Una halakha debidamentereconocida deber ser aceptada, mientrasque un din puede ser desafiada Cuando elestatus de una opinin legal es desafiada, caso puede ser sometido a voto y la opinimayoritaria prevalece Sin embargo, una vque el asunto haya sido resuelto por la cortese le otorg el estatus dehalakha , no puede serdesafiado base a undin . []

Est claro ahora el porqu rechazar unhalakha equivale a hereja []

El cuestionar la integridad de la transmiside unahalakha equivale a rechazar la autoridaddel sabio que la transmiti. Cuando los rabin

decidieron convocar una sesin especial paacordar un asunto que previamente haba sidtransmitido por el R. Eleazar comohalakha le- Moshe mi-Sinai , fue con la intencin de repudiarpblicamente su autoridad En una ocasidespus del debate legal, uno de los partiddescubri que la opinin que l estabproponiendo era de hecho unahalakha , y porconsiguiente la report como tal Encontraste, un din puede ser siempredesafiado y una opinin discrepante

debidamente reconocida Samuel mantenaque todo el captulo ultimo del tomoNidda erale-halakha pero no para maase para serimplementada; veaYerushalmi Berakhot II , 6, 5b.(En cambio, algunas reglas fueron puestas prctica comohalakha le-maase aunque nofueran formalmente halakhot; veaKetubot 56a ).Este es el porqu los sabios distinguanentre halakha y halakha le-maase ; veaBaba


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For the purpose of the present discussion itis important to emphasize that the authenticity and dependability of qabbala , and its corollary,halakha is not a matter of memory. []

[] What makes qabbala , and itsconsequent halakha, infallible is that itwas recognized as such by the judiciary .Occasionally, a testimony reporting a traditionwould be accepted as authentic, in so far as itmakes legal sense, but not asqabbala ; as perYebamot 67a []2

Furthermore, right next to this appendix Faur gives afollow up as to what the term halakha le-Moshe mi-Sinai means, which brings the term Qabbala into sharperperspective,

[] Ahalakha of Moses from Sinai is amajor rabbinic concept. In a sense, the entireTora, including the oral traditions, is halakha of Moses from SinaiNot all thesehalakhot were originally designated assuch. An opinion could have been registeredin the Mishna as ahalakha without any qualifications (see MishnaOrla 3:9), and uponconsideration the Talmudic authorities would

classify it as Ahalakha of Moses fromSinai Maimonides recorded a list of most of these cases that were classified as Ahalakha of Moses from Sinai. According toMaimonides, these halakhot have twocharacteristics. First, they have nolegislative basis in the text of the Tora , i.e.,they were neither encoded in the text,northey can be justified by judicial reasoning(din ), or rabbinic exegesis. []

The halakhot that were designated as of Moses from Sinai are those that although (i)have no connection with the text of Scripture,and (ii) although their chain of tradition cannotbe fully determined, were, nonetheless,confirmed by rabbinic authorities asauthenticMaimonides maintained thatonce a halakha has been classified as of

Batra 130b; Yerushalmi Gittin V, 47a; cfHorayot 2a.

Para el propsito de la presente discusin eimportante el hacer hincapi que la autenticidy dependebilidad de laqabbala , y su corolario,

halakha no es cuestin de memoria. [][] Lo que hace a la qabbala , y suconsecuente halakha , infalible es que fuereconocida como tal por la judicatura. Enocasiones, un testimonio reportando untradicin sera aceptado como autnticosiempre y cuando tenga sentido legal, pero comoqabbala ; acorde a Yebamot 67a [](2)

Adems, justo despus de ste apndice Far noseguimiento concerniente al significado del thalakha le-Moshe mi-Sinai , lo cual trae el trmQabbala en agudo enfoque,

[] Unahalakha de Moiss desde Sina esun concepto rabnico de gran peso. En unsentido, toda la Tora, incluyendo latradiciones orales, es halakha de Moiss desdeSinaNo todos estos halakhot fuerondesignados originalmente como tales. Unaopinin pudo ser registrada en la Mishna comhalakha sin calificacin alguna (vea MishnaOrla 3:9), y al ser puesta bajo consideracin l

autoridades talmdicas la clasificaran comUna halakha de Moiss desde SinaMaimnides escribi una lista de casi todestos casos que fueron clasificados como Uhalakha de Moiss desde Sina.De acuerdo aMaimnides, stos halakhot tienen doscaractersticas. Primero, no tienen baseslegislativas en el texto de la Tora , i.e., nofueron ni codificadas en el texto, ntampoco pueden ser justificadas porazonamiento jurdico ( din ), o exgesis rabnica.

[]Los halakhot que fueron designados comde Moiss desde Sina son aquellos qaunque (i) no tengan conexin con el texto dla Escritura y (ii) aunque su cadena dtransmisin no puede ser determinada de llenfueron sin embargo confirmadas comoautnticas por las autoridades rabnicasMaimnides mantena que una vez que


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Moses from Sinai, the matter was settledand its status could not be contested Weshould note that Maimonides distinguishedbetween two classes of traditions attributed toMoses. One about which there could not be

any controversy at all... or what amounts tothe same: about whichthere never was[registered] a controversy ( MT Mamrim 1:3).Second, ahalakha le-Moshe mi-Sinai aboutwhich there is no controversy in thepresent tense! []

The status of Moses from Sinai doesnot imply that the halakha in question hadbeen pronounced by Moses , but , rather, thatalthough the chain of transmission cannot befully traced,it has been confirmed asauthentic, as if it were a halakha given byMoses at Sinai In fact, the expressionhalakha le-Moshe mi-Sinai is used in Geonicliterature as synonymous to authentic, reliable,and lucid and unambiguous; []

In conclusion, for Maimonides, the Geonim,et al, Halakha le-Moshe mi-Sinai is a special type of tradition, which cannot be verified by standardprocedure. Nonetheless, it has the status of settled law and it is legally binding. []3

From the above discussion, two main categoriesemanate by the all-catch-wordhalakhh . One, there is thehalakhh asqabbalh (authoritative transmission) andhalakhh as din (decision arrived by the judiciary throughrabbinic exegesis).The first one cannot be contested,the second one can. In contrast toQabbalh , halakhh of Moses from Sinai has a special place in rabbinicjurisprudence, in that although Scriptural basis orrabbinic reasoning cannot corroborate these, this type of

halakhh is nonetheless accepted as legally binding as if received by Moses himself, when confirmed by thejudiciary as such. Once this happens, the halakht underthis category cannot be contested by a future court,which acquire a corollary status toQabbalh . Thus,halakhh leMosh miSinai is found under the umbrella of mideOrait .

una halakha fuera clasificada como deMoiss desde Sina el asunto fue resuelto ysu estatus no puede ser desafiado Debemos de observar que Maimnidedistingua entre dos clases de tradicion

atribuidas a Moiss. Una acerca de la cual puede haber controversia alguna o lequivale a lo mismo: acerca de la cual nuncahubo [un registro de] una controversia ( MT Mamrim 1:3). Segundo, unahalakha le-Moshe mSinai acerca de la cualno hay controversiaen tiempo presente! []

El estatus de Moiss desde Sina noinsina que la halakha en cuestin tuvoque ser pronunciada por Moiss, pero , msbien, que a pesar que la cadena de transmisino puede ser del todo rastreada,ha sidoconfirmada como autntica, como si fuerauna halakha dada por Moiss en el Sina De hecho, la expresinhalakha le-Moshe mi-Sin es utilizada en la literatura Ganica comsinnimo de autntico, confiable, y lcidinambigua; []

Concluyendo, para Maimnides, loGeonm,et al , Halakha le-Moshe mi-Sinai es untipo especial de tradicin, la cual no puede sverificada por un procedimiento estndar. Sembargo, tiene el estatus de ley reiterada y

legalmente vinculante. [](3) De sta discusin, dos categoras principales emla palabra-total-inclusivahalakhh . Una, hay halakhcomoqabblh (transmisin autoritativa) y halakhh comdin (decisin llevada acabo por la judicatura a travexgesis rabnica).La primera no puede ser desafiada,la segunda s. En contraste a laQabbalh , halakhh dMoiss desde Sina tiene un lugar especialjurisprudencia rabnica, que aunque no puedcorroborada base a la Escritura o razonamiento ra

ste tipo de halakhh es sin embargo aceptadalegalmente vinculante, como si hubiese sido recibMoiss mismo, una vez confirmada por la judcomo tal. Ya que esto sucede, las halakht bacategora no pueden ser desafiadas por una posterior, y adquieren un estatus corolario Qabbalh . Es as que halakhh leMosh miSiseencuentra bajo la categora demideOrait .


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As for the halakhh asdin , we must further note that theRabbis differentiated between the laws promulgated by the Supreme Court ( mideRabbann ) and those laws leftundefined by mideOrait and mideRabbanan , which arelabeledDinm Muflam .

Dinim Muflaim (Undefined Laws) are theelements of the covenantal laws not definedby oral tradition [i.e.mideOrait ] and definitionof which is the exclusive right of the judiciary [i.e.mideRabbann ] The arguments advancedby the jurists when debating their individualviews [in regards toDinim Muflaim ] are of arhetorical character. The ultimate purpose of this type of discussion is to convince, ratherthan to demonstrate in a scientific, objectivefashion.Views are accepted or rejected onthe basis of majority vote rather than by some criterion of true interpretation. Once adefinition is accepted, it becomes the legalinterpretation of the law. [] [] [S]ince theDinim Muflaim definescriptural laws, they affect the lawsDe-Oraita and thus they acquire the status of the laws thatthey are defining.

[] The purpose of Dinim Muflaim is tomeet the political, economic and socialconditions peculiar to each historical situation.

Through the interpretation of theundefinedelements of the Covenant, the laws of theScriptures are adapted to new circumstances.4

To further understand the roleDinim Muflaim playedbetween the Talmudic and post-Talmudic courts, Fauralso explained,

The Rabbinic Courthad the power to transmit

the Oral Law ( De-Oraita ), to interpret anddefine the law ( Dinim Muflaim ) and topromulgate new laws ( De-Rabbanan )Maimonides distinguished the public courtsfunctioning in Talmudic times from the courtsfunctioning in post-Talmudic times, which hedesignated as private courts. []

[] Maimonides argued, on the basis of demography alone, that a public court with

En cuanto a la halakhh comodin , debemos de tomarcuenta que los Rabinos diferenciaron entre lapromulgadas por la Corte Suprema ( mideRabban) yaquellas leyes sin definir por lamideOraitymideRabbann , que son llamadas deDinm Muflam .

Dinim Muflaim (Leyes Indefinidas) soelementos de las leyes de convenio que no sencuentran definidas por la tradicin oral [imideOrait ] y definicin de la cual es derechexclusivo de la judicatura [i.e.mideRabbann ]Los argumentos adelantados por los juristcuando debatan sus opiniones individual[concernientes a losDinim Muflaim ] son decarcter retrico. El propsito final de este tipde discusin es el convencer, en vez ddemostrar de manera cientfica y objetiva.Lasopiniones son aceptadas o rechazadas baseal voto mayoritario en vez de algn criteriode interpretacin verdadero. Una vez que definicin es aceptada, llega a ser interpretacin legal de la ley.[]

[] Ya que losDinim Muflaim definen lasleyes escritrales, stos afectas las leyes DOraita y as adquieren el estatus de las leyque estn definiendo.

[] El propsito de losDinim Muflaim eshacer frente las condiciones poltica

econmicas y sociales peculiares a casituacin histrica. A travs de la interpretacide los elementos indefinidos de Convenio,las leyes de la Escritura son adaptadas a nuevcircunstancias.

Para entender an ms a fondo el papel que jueDinim Muflaim entre las cortes talmdicas y talmdicas, Far tambin explic,

La Corte Rabnicatena el poder de transmitir

la Ley Oral (De-Oraita), interpretar y definirley (Dinim Muflaim) y el promulgar nuevleyes (De-Rabbanan) Maimnides distinglas cortes pblicas funcionando en tiempotalmdicos de las cortes funcionando etiempos post-talmdicos, las cuales designaba como cortes privadas.[]

[] Maimnides argumentaba, solbasndose en la demografa, que una cor


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jurisdiction over all Jews no longer could exist.The courts established by differentcommunities were private, that is, they hadjurisdiction only over the community whichhad appointed them. []

[]The post-Talmudic private courts

had no authority either to transmit the oraltradition, or to interpret and definescriptural law. They could promulgate new laws for their communities provided that thoselaws did not contradict the Talmud and thatthey were accepted by the members of thecommunities the rabbionly expounds andformulates the decisions and opinions of thepublic courts as recorded in the Talmud.5

It is the last sentence which gives meaning of theSephardic term declarar el Din (to declare the Law) inrelation to the function of the community rabbi ashalakhic administrator (or put in religious termsspiritual leader), who should serve more like a law clerk knowing, administering, investigating, and writing case decisions based on all decisions already filed by theSupreme Court. It is under the light of all the preceding where one canfurther understand that the term halakhh is multi-

layered, and can fall under any of the categories abovedescribed where neither mideOrait, mideRabbannand the Dinim Muflaim are within the scope of thepost-Talmudic courts to change or determine. Save forfew exceptions, there is no contest as to what is Biblicaland what Rabbinical in origin. Considering theseconstrains, yet it begs the question: If these are theboundaries, what precisely determines the amount of leeway the post-Talmudic halakhic decisor has in regardsto decision making according to the times andcircumstances?

There is also huge difference between quoting ahalakhh and rendering a decision. It takes a greatamount of stupor to not realize that someone stating,thou shall not to kill is a negative commandment isabysmally different from indicting a presumed murdereron that sole basis alone, without any court proceedings,obtainment of evidence and witnesses, crossexamination, etc. On quoting and making decisions

pblica con jurisdiccin sobre todo judo ya poda existir. Las cortes establecidas podistintas comunidades eran privadas, es dectenan jurisdiccin solamente sobre lcomunidad que las haban asignado.[]

[]Las cortes privadas post-talmdicas

no tenan ninguna autoridad paratransmitir la tradicin oral, o interpretar ydefinir la ley escritural. Podan promulgarleyes nuevas para sus comunidades provisque esas leyes no contradijeran el Talmud y qfuesen aceptadas por los miembros de lacomunidadesel rabino solo expone yformula las decisiones y opiniones de lacortes pblicas tal y como documentadas en Talmud.

Es sta ltima oracin que le da significado al tsefaradita declarar el Din relativo a la funcin del rade la comunidad como administrador haljico (oen trminos religiosos lder espiritual), quien servir ms en calidad de un actuario juadministrando, investigando, y escribiendo deciscaso base a todas las decisiones ya archivadasCorte Suprema. Es bajo el rubro de todo lo anterior donde uno entender que el trmino halakhh posee varias

puede caer bajo cualquiera de las categoras ya d donde ni la mideOrait, mideRabbann y losMuflam se encuentran bajo el alcance de laspost-talmdicas para cambiar o determinar. Salalgunas excepciones, no hay duda alguna concerlos que son de origen Bblico o Rabnico. Considstos parmetros, ruega la pregunta: Si ests zonas limtrofes, qu es lo que precisamente deel monto de flexibilidad que el jurisconsulto post-talmdico tiene acorde a los tiempcircunstancias?

Existe tambin una diferencia enorme entre cithalakhh y rendir una decisin. Tomara unacantidad de estupor para no darse cuenta que adiciendo, no matars es un precepto negativoabismalmente distinto a juzgar a un presunto base solo a eso, sin ningn procedimiento juobtencin de evidencia y testigos, interrogaciConcerniente a citar fuentes y rendir decisiones


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based on rabbinic works, Faur illuminates the issuefurther:

No reliable halakhic expert would deema quotation from a source any source to constitute in and of itself a legaldecision The trajectory from a source orsources to a legal decision is what Maimonidesrefers to as the path of the law In thisconnection, it would be highly instructive toexamine a few-key passages in a responsum,Teshubot R. Abraham b. ha-Rambam, #98,pp.143-149. The case concerned a decision issuedby a local judge. The issue was complex, andthe case was submitted to Maimonides son forreview. What makes this case particularly significant is the fact that the sitting judgerendered the verdict on the basis of theMishne Tora . The first point of concern was thatfluency in and familiarity with legal texts werenot sufficient to render a judgment without aproper conceptualization and proficiency inthe path of the law. [] Turning to the quotation from theMishne Tora (p. 147), R. Abraham Maimonidesremarked: The judge that based his view onthe text of the work ( Mishne Tora ) has,

doubtlessly read only the first half (of theparagraph) and skipped the end. In law, aquotation is meaningless unless is accompaniedby a solid judicial analysis. To accomplish this,the judge had to show the conceptual gistof the edict that had been argued In the casebrought before R. Abraham Maimonides, thesitting judge failed to show how it wasapplicable to the case at hand Again, aquotation from the work ( Mishne Tora ) is nosubstitute for judicial analysis. []

It follows that a case cannot be resolved onthe basis of legal citations without taking intoconsideration the specific circumstancespresent in the case at hand Concerning thelatter, he offered the following outline:

In general, let me say, that a judge that baseshis decisions only on the literal reading of the

obras rabnicas, Far ilumina ms an el tema:

Ningn experto haljico confiableconsiderara una cita de una fuente cualquier fuente conformando en si y porsi misma una decisin legal La trayectoriade una fuente o fuentes a una decisin legal los que Maimnides se refiere como trayecto de la ley En conexin a esto, sermuy instructivo el examinar algunos pasajclaves en una responsum,Teshubot R. Abrahamb. ha-Rambam , #98, pp. 143-149. El casoincumba una decisin emitida por un juelocal. El asunto era complejo, y el caso fusometido al hijo de Maimnides para revisiLo que hace ste caso particularmentsignificante es el hecho que un juez en funcirindi un veredicto base a laMishne Tora . Elprimer punto de consternacin fue que lfluidez y familiaridad con los textos legales eran lo suficiente para rendir un juicio sin tenla conceptualizacin y competencia propias la trayectoria de la ley. []

Dirigindose a las citas de laMishne Tora (p.147), R. Abraham Maimnides observ: juez que bas su opinin en el texto de la ob( Mishne Tora ) ha, sin duda alguna, leido solo l

primera mitad (del prrafo) y se salt final. En la ley, una cita no posee significaalguno amenos de que venga acompaado dun slido anlisis jurdico. Para lograr esto,juez tendra que demostrar el conceptfundamental del edicto que ha sidargido En el caso trado ante R. AbrahMaimnides, el juez en la banca fall demostrar cmo era aplicable al caspresente Una vez ms, el citar de la obra( Mishne Tora ) no es sustituto para el anlisis

jurdico. []Por consiguiente un caso no puede seresuelto base a citaciones legales sin tomar consideracin las circunstancias especficas presente caso Concerniente a lo ltimo, ofreci el siguiente esbozo:

Por lo general, permtame decir que un juezque basa sus decisiones solamente en una


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text, is weak and pathetic. This attitude, infact, runs contrary to (what the rabbisinstructed): A judge must follow what hiseyes showed him! (p. 147)

In simple terms, this means that quoting thelaw will not suffice when rendering a legaldecision! Rather, the text of the law shouldserve as thebasis upon which a legal theory isconstructed.6

Maimonides himself codified rules, showing it is evenforbidden to render decisions based on analogous casesthat had come before the judge, without considering theuniqueness of the new case at hand:

Any judge who, when a suit is brought before

him, seeks to deduce the decision in the casefrom an analogous case concerning which thelaw is know to him, and though there is in thevicinity a greater scholar than he, refuses to goto consult him such judge belongs to thecategory of the wicked who are arrogant indecision. Touching such a judge, the Rabbissaid:Evil upon evil will come upon him (B. Yeb109b). For this and like attitudes betokenhaughtiness and will lead to perversion of judgment.7

And [] Lest the judge say, Why should I subjectmyself to this anxiety? It is written,He is with you in giving judgment (II Chron. 19:6); the judgeis to be guided only by what he sees with hiseyes.8

In light of what Faur, Abraham Maimonides, andMaimonides bring,quoting from rabbinic sources whether Talmudic or post-Talmudic is not so muchthe issue per se, but the inability of the decisor tomap the path of the law according to the case athand. Within the scope of all the aforementioned,Faurs statement, To assume that judicial authoritieswould accept a decision simply because it comes fromthe Mishne Tora, or any other source,without properdevelopment and argumentation , is preposterousTherefore it could not award the reader authority to

lectura literal del texto, es dbil y pattico. stactitud, de hecho, corre contrario a lo (que losrabinos ensearon): Un juez debe seguir loque sus ojos le muestran! (p. 147)

En palabras simples, esto significa que el cla ley no es suficiente cuando se rindedecisiones legales! En cambio, el texto de la debera servir como lasbases sobre la cual unateora legal se construye.(6)

Maimnides mismo codific reglas, demostrandoencuentra incluso prohibido el rendir decisionescasos anlogos ya tratados por el juez, sin considparticularidades del caso presente:

Cualquier juez que, cuando una demanda

trada ante l, busca deducir la decisin en caso desde un caso anlogo concerniente a uley ya conocida por l, y aunque hay en vecindad un erudito ms grande que l, rehsa en consultarle tal juez pertenece a categora de los malvados que son arroganten decidir. Tocante a tal juez, los Rabinodijeron.Maldad sobre maldad le vendr (B. Yeb109b). Debido a esta y actitudes parecidpresagia la arrogancia y conllevar a perversin del juicio.(7)

Y [] No sea que el juez diga, Porqu debesujetarme a tal ansiedad? Se encuentra escril se encuentra contigo dando juicio(II Cron. 19:6);el juez debe ser guiado solo por lo que ve cosus ojos.(8)

Bajo lo que traen Far, Abraham MaimniMaimnides a relucir,el citar de fuentes rabnicas ysean talmdicas o post-talmdicas no es tanto elproblema per se, pero la inhabilidad del que decideen trazar la trayectoria de la ley acorde al casopresente. En el mbito de lo ya mencionaddeclaracin de Far, El asumir que las autojurdicas acepten una decisin simple porque qude la Mishne Tora, o cualquier otra fuente,sin undesarrollo y argumentacin propio , es absurdo Aque no podra otorgar el lector autoridad al


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render a legal decision acquires a greater and sharperunderstanding. Reaffirming this concept, Faur continues,

There is nothing wrong if someone that does

not know ahalakha would rely on theopinion of an expert, just as we do when wefile a Tax ReturnIndeed, R. Joseph ibnMegas maintains that someone who is nota thoroughly competent Talmudist fullyacquainted with the interpretation andruling of the Geonim, and relies on theGeonic responsa is preferable tosomeone who thinks he knows theTalmud and relies on himself Sheelot wu- Tshubot #195, 29d; cf.Studies in the Mishne Tora ,pp. 39-40. Some of the great legal minds of Israel among them the celebrated MaranJoseph Caro and the Rama would rely onthe majority view or on the local authoritiesand traditions. However, they were, first andforemost, eminently legal scholars, and they knew how to bring into play the whole gamutof sources, as well as legal precedent and legaltheory, to bear upon their own analyses andconclusions. Hence, the incisive, highly informed insights characterizing their writings.9

Having the above in mind, theMishnh Torh is notmerely a text book serving only those illiterate inAramaic dialect of rabbinical discourse proper, butalso brings in fuller context when Faur says its purposewas to produce a work reflecting a consensusunderstanding of the law, which could be used as atextbook for the second stage of education. In summary, quoting or citing from a halakhic code of

law or responsa in casual conversation, showing whetheran action is a transgression or performance of law mideOrait or mideRabbann does not constituterendering a legal decisionhalakhh leMaas . If a native-English speaker can make careless mistakeson an English-text intended for English readers, whatshould we expect from one-such careless reader whendealing with a language long fallen from daily use, like

decisiones legales adquiere un mejor y mentendimiento. Reafirmando ste concepto, continua,

No hay nada de malo si alguien que no sab

unahalakha pueda confiar en la opinin dun experto, de la misma manera que lhacemos cuando sometemos nuestro reportde ingresos al FiscoCiertamente, R.Joseph ibn Megas mantiene que alguienquien no es ntegramente un talmudistacompetente, de lleno conocedor de lasinterpretacines y decisiones de losGeonm, y confa en la responsaGanica es preferible a alguien quepiensa que sabe el Talmud y confa en smismo Sheelot wu-Tshubot #195, 29d; cf.Studies in the Mishne Tora , pp. 39-40. Algunas delas mentes jurdicas ms importantes de Israeentre ellos el celebrado Marn Joseph Caro yRama confiaban en la mayora de opinio en las autoridades y tradiciones locales. Sembargo, ellos primero eran sumos eminentes acadmicos jurdicos y sabcmo traer a colacin toda la gama de fuentepara apoyar sus propios anlisis y conclusionDe ah, las incisivas, altamente informadopiniones que caracterizan sus escritos.(9)

Teniendo esto en mente, laMishnh Torh , no emeramente un libro de texto sirviendo solo ailetrados en el dialecto arameo del propio drabnico, pero tambin trae el contexto de lleno Far dice su propsito era producir una obra reflel entendimiento de consenso sobre el derecho, podra ser utilizado como un libro de texto psegunda etapa de educacin. En resumen, citando o mencionando desde un c

haljico en conversacin casual, demostrando accin es una trasgresin o acatamiento de lemidOrait o mideRabbann no constituye rendir una decilegalhalakhh leMaas . Si un hablante nativo del ingls puede hacer descuidados sobre un texto escrito en iintencionado para un pblico angloparlante,deberamos de esperar de tal descuidado cuando


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Mishnaic Hebrew or pre-Islamic Babylonian Aramaic? It goes without saying, There may be some excuses for

being a careless reader, but none to impute careless ideasto a careful writer, whether the writer be Faur,Maimonides, the Sages, or even David Ramirez. To close, in reference to rabbis who make decisionsbased not onhalakhh , Faur gives us a chilling ending remark,

That is why, like the classical anti-Maimodeans,these rabbis make sure that their audience ismade up of halakhically illiterate or semi-illiterate public, unable to realize that whatthey promote as a judicial ruling, is nothing more than an advocacy position, motivated insome cases by ideology and politics, rather thanhalakha .

For some sobering remarks on those who arenot proficient in all legal sources issuing decisions on the basis of ideology, rather thanhalakha, seeBirke Yosef, Hoshen Mishpat,XV,3.10

The latter statement must be viewed in light of Appendix 5511 of the same book. To see a setcontrasting decisions, reflecting the above statement(ruling cases based on ideology and politics, rather thanhalakha ) check Zvi Zohars translations of RabbisAbraham haKohen Kooks and BenZion Uzielsresponsa on womens suffrage (The Edah JournalVolume 1:2).12

de un lenguaje que no se utiliza ya ms en el diarcomo el hebreo mishnaco y arameo pre-islmBabilonia? Est de ms decir, Puede haber alguna excusa

un lector descuidado, pero ninguna para imputadescuidadas a un escritor cuidadoso, ya sea el Far, Maimonides, los Sabios, o incluso David Ra Para terminar, referente a los rabinos que decisiones basadas no enhalakhh , Far nos provee cuna espeluznante observacin final,

Eso es porqu, como los anti-Maimonistaclsicos, stos rabinos se cercioraban que audiencia estuviese hecha de un pblico diletrados o semi-iletrados en halakh, incapde darse cuenta que lo que ellos promuevecomo decisin jurdica, es nada mas que uposicin promotora, motivada en algunocasos por la ideologa y poltica, en vez halakha .

Para unas observaciones que dan qu penssobre aquellos no proficientes en todas lafuentes jurdicas creando decisiones baseideologa, en vez de halakha, vea,Birke Yosef,Hoshen Mishpat , XV, 3.(10)

sta ltima declaracin debe ser vista bajo la Apndice 55(11) del mismo libro. Para ver un sdecisiones contrastantes, reflejando lo an(decidiendo casos base a ideologa y poltica, enhalakha ) vea las traducciones de Zvi Zohar drabinos Abrahm haKohen Kook y BenZion Uzsus responsa sobre el sufragio femenino (TheJournal Volume 1:2).(12)

All emphasis in bold and brackets are mine.1 Faur, Jos; Monolingualism and Judaism , Cardozo Law Review vol. 14, p. 1741.2 HS vol. II, Apendix. 32 Qabbala and Halakha, pp. 64-67.3 HS vol. II, Apendix 33, Halakha le-Moshe mi-Sinai pp. 67-70.4 Faur, Jos; The Fundamental Principles of Jewish Jurisprudence , NYU Journal of International Law and Politics vol. 12; pp. 230,2315 Ibidem., pp. 232, 2336 HS vol. II, HS vol. II, Appendix 69 Relying on Legal Sources and Authorities, pp. 163, 164.7 MT Hilekht Sanhedrn 20:8; Yale Series.


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8 Ibidem. 23:99 HS vol. II, Appendix 69 Relying on Legal Sources and Authorities, p. 167.10 Ibidem.11 What makes the minim particularly odious is their methodology of deception. They are perfidious; they use Scripture not to teachbut to mislead the nave. They beguile the gullible, exposing a single aspect of their doctrines in order to block their preys judgment,

thus driving him/her to do things that he/she will lament for the rest of his/her life. Their manifest reliance on the Tora and their use of Jewish terms and sources are gimmicks intended to take the dull-witted. In spite of their pretentious religiosity, they are cynics whobelieve in no religion. (HS, vol. II; pp. 119,120).12 http://www.edah.org/backend/coldfusion/search/document.cfm?title=Two+Public+Letters+of+Rav+Abraham+Ha-Kohen+Kook+%26+The+Responsum+of+Rav+BenZion+Uziel+On+Women%C2%92s+Suffrage&hyperlink=1_2_debate.html&type=JournalArticle&category=Israel:+Zionism,+Politics,+and+Sociology&authortitle&firstname=Abraham+Ha-Kohen+Kook+%26&lastname=BenZion+Meir+Uziel&pubsource=The+Edah+Journal+Volume+1:2&authorid=520&pdfattachment=1_2_debate.pdf

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