For examples of this being used in Conservative Judaism see Conservative Halakha.

The reformative Conservative Judaism, in some cases, explicitly interprets Halakha to take into account its view of contemporary society.

Conservative Judaism holds that Halakha is normative and binding, and is developed as a partnership between people and God based on Sinaitic Torah.

While there are a wide variety of Conservative views, a common belief is that Halakha is, and has always been, an evolving process subject to interpretation by rabbis in every time period.

An example of how different views of the origin of Jewish law inform Conservative approaches to interpreting that law involves the CJLS's acceptance of Rabbi Elie Kaplan Spitz's responsum decreeing the Biblical category of mamzer as " inoperative ", in which The CJLS adopted the Responsum's view that of how, in the Conservative view of Halakha, the " morality which we learn through the unfolding narrative of our tradition " informs the application of Mosaic law:

Some Modern Orthodox rabbis are respectful toward non-Orthodox rabbis and focus on commonalities even as they disagree on interpretation of some areas of Halakha ( with Conservative rabbis ) or the authority of Halakha ( with Reform and Reconstructionist rabbis ).

The Halakha committee of the Masorti movement ( the equivalent of Conservative Judaism ) in Israel has ruled that women do not receive such aliyot and cannot perform such functions as a valid position ( Rabbi Robert Harris, 5748 ).

Such responsa are key sources for Conservative Halakha, which has its particular methodologies and history.

Modern day vaads in Conservative Judaism include the Rabbinical Assembly's Committee on Jewish Law and Standards, and the Masorti movement's Vaad Halakha.

The following is a list of such takkanot ; note that the reasoning behind these changes is not here explained in depth ; for details please see the Conservative Halakha article.

* Conservative Halakha

Concerning interpretation of Halakha ( or Jewish law ): because of Judaism's legal tradition, the fundamental differences between modern Jewish denominations also involve the relevance, interpretation, and application of Jewish law and tradition.

Halakha is often translated as " Jewish Law ", although a more literal translation might be " the path " or " the way of walking ".

Historically in the diaspora, Halakha served many Jewish communities as an enforceable avenue of civil and religious law.

Since the Age of Enlightenment, emancipation, and haskalah in the modern era, Jewish citizens are bound to Halakha only by their voluntary consent.

Some differences in Halakha itself are found among Ashkenazi, Mizrahi, Sephardi, and Yemenite Jews, which are reflective of the historic and geographic diversity of various Jewish communities within the Diaspora.

Halakha constitutes the practical application of the 613 mitzvot (" commandments ", singular: mitzvah ) in the Torah, ( the five books of Moses, the " Written Law ") as developed through discussion and debate in the classical rabbinic literature, especially the Mishnah and the Talmud ( the " Oral law "), and as codified in the Mishneh Torah or Shulchan Aruch ( the Jewish " Code of Law ".

Broadly, the Halakha comprises the practical application of the commandments ( each one known as a mitzvah ) in the Torah, as developed in subsequent rabbinic literature ; see The Mitzvot and Jewish Law.

* Dina d ' malchuta dina (" the law of the land is law "): an additional aspect of Halakha, being the principle recognizing non-Jewish laws and non-Jewish legal jurisdiction as binding on Jewish citizens, provided that they are not contrary to any laws of Judaism.

Notwithstanding the potential for innovation, rabbis and Jewish communities differ greatly on how they make changes in Halakha.

Whereas Jewish philosophers often debate whether God is immanent or transcendent, and whether people have free will or their lives are determined, Halakha is a system through which any Jew acts to bring God into the world.

Halakha, the rabbinic Jewish way of life, then, is based on a combined reading of the Torah, and the oral tradition-the Mishnah, the halakhic Midrash, the Talmud and its commentaries.

Instead of just studying Halakha, Louis Ginzberg wrote responsa, formal responses to questions of Jewish law.

* Halakha – Jewish law

It offers additional aggadic and midrashic material, and it sometimes contradicts the Mishnah in the ruling of Halakha ( Jewish religious law ), or in attributing in whose name a law was stated.

The central claim of Kahanism is that the vast majority of the Arabs of Israel are now, and will continue to be, enemies of Jews and Israel itself, and that a Jewish theocratic state, governed by Halakha, absent of a voting non-Jewish population and including Israel, the West Bank, Gaza Strip, areas of modern-day Egypt, Jordan, Lebanon, Syria and even Iraq should be created.

* The compilation of the Babylonian Talmud, the source of the majority of Jewish Halakha, is completed.

* Reform and Reconstructionist rabbis, on the premise that all the main movements are legitimate expressions of Judaism, will accept the legitimacy of other rabbis ' leadership, though will not accept their views on Jewish law, since Reform and Reconstructionism reject Halakha as binding.

These include moral responsibility for own actions, eligibility to be called to read from the Torah and lead or participate in a Minyan, May possess personal property, May be legally married according to Jewish law, Must follow the 613 laws of the Torah and keep the Halakha, May testify as a witness in a Beth Din ( Rabbinical court ) case.

The idea of a perfect text sanctified in its consonantal base quickly spread throughout the Jewish communities via supportive statements in Halakha, Aggada, and Jewish thought ; and with it increasingly forceful strictures that a deviation in even a single letter would make a Torah scroll invalid.

This custom is not required by Halakha ( Jewish religious law ), however, and Israelites may be called up for all aliyot.

Other civil codes used since ancient times include various texts used in religious laws, such as the Law of Manu in Hindu law, the Mishnah in Jewish Halakha law, the Canons of the Apostles in Christian Canon law, and the Qur ' an and Sunnah in Islamic Sharia law to some extent.

) As an effort to promote Jewish law, the Mishpat Ivri movement has had relatively few gains, which include: ( 1 ) the Foundations of Law Act of 1980, allowing judicial reasoning to draw upon Halakha, ( 2 ) the limited accretion of case law that refers to Halakha, ( 3 ) occasional references to Halakha in legislative deliberations, and ( 4 ) the placement of a single Mishpat Ivri expert ( Nahum Rakover ) in the Attorney General's office.

The system describing the practical application of the commandments is known as Halakha, loosely Jewish Law.

It comprises the legal and ritual Halakha, the collective body of Jewish laws, and exegesis of the written Law ; and the non-legalistic Aaggadah, a compendium of Rabbinic homilies of the parts of the Pentateuch not connected with Law.

The reasons being that what is prized in the communities they serve and lead is most of all a supreme mastery of the Talmud with a vast knowledge of the commentaries of the Rishonim and Acharonim and Responsa, added to knowledge of the Shulchan Aruch and Halakha (" Jewish Law ").

The Halakha ( not Torah ) given to Moses at Sinai is a halakhic distinction in the Law.

Even though normally an Orthodox beth din requires a minimum of three Jews knowledgeable and observant of Halakha ( Jewish Law ), in new communities and exigencies, providing a thorough search has proved unfruitful, halakhah provides that even one Orthodox Jew can establish a beth din, since every Orthodox community is required to establish its own beth din.

The term Halakha LeMoshe MiSinai, literally " Law to Moses from Sinai ", is used in classical Rabbinical literature to refer to oral law regarded as having been of direct Divine origin, transmitted to Moses at Mount Sinai at the same time as the written Torah, but not included in the Oral Torah's exposition of it.

The distinction between the Rishonim and the Geonim is meaningful historically ; in Halakha ( Jewish Law ) the distinction is less important.

Jewish Law or Halakha defines certain restrictions on emigration from Israel.

* His writings on specific areas of Halakha ( Jewish Law ) include: