does not permit setting aside prohibitions set up for God's honor in deference to one's own. In 2011, the responsum "The Status of the Heresh [one who is deaf] and of Sign Language" was unanimously passed by the CJLS. This responsa declared that, among other things, "The Committee on Jewish Law and Standards rules that the deaf who communicate via sign language and do not speak are no longer to be considered mentally incapacitated. Jews who are deaf are responsible for observing mitzvot. Our communities, synagogues, schools, and camps must strive to be welcoming and accessible, and inclusive. Sign language may be used in matters of personal status and may be used in rituals. A deaf person called to the Torah who does not speak may recite the berakhot in sign language. A deaf person may serve as a shaliah tzibbur in sign language in a minyan whose medium of communication is sign language. Criticisms of the CJLS There exist significant disagreements in the interpretation of Jewish law between all Jewish groups, even different groups within the same denomination (for instance, there are half a dozen large, different Orthodox Jewish rabbinical groups, none of which accepts the rulings of the other as necessarily correct or authoritative. Rabbi Joel Roth (cited above as one of the two opinions on the issue of homosexuals serving as rabbis) left the CJLS after the ruling on homosexual rabbis. He does not agree with Rabbi David Wolpe that the Conservative movement is not halakhic, and in fact publicly reaffirmed his commitment to staying in the Conservative movement and in the movement's Rabbinical Assembly. However, he felt that the members of the CJLS were no longer following the parameters of the halakhic system, and as such quit the CJLS. Of the criticism of the committee are its voting methods. Currently, as stated, a position must garner six votes to be held as legitimatized view. In times past, it was one. This has caused many to claim that the committee is very waved by popular opinion and creates inner fractions instead of attempting to making a conclusive ruling. When dealing with rulings on Jewish law between entirely different denominations (Orthodox vs. Conservative, Conservative vs. Reform, etc.) it is thus to be expected that significant disagreements can be found. As well, there is also a more extreme criticism that that the committee is a failure in being able