is permissible from the Torah." (Chidushai Rashba, Nedarim, p. 90b) Conservative Jewish philosophy does not allow the use of popular will to overturn Biblical or rabbinic laws. Conservative Judaism requires responsa citing a full range of precedential authorities as part of any halakhic decision. Changes in halakhah must come about through the halakhic process. For examples of this view see Rabbi David Golinkin's essay "The Whys and Hows of Conservative Halakhah," Elliot N. Dorff's "The Unfolding Tradition" (esp. introduction and chapter 1), Joel Roth "The Halakhic Process" (Chapter 1, but throughout the entire book) The CJLS has on a number of occasions accepted teshuvot which include moral and aggadadic reasoning alongside and within a precedent-based halakhic framework. As such they often come to conclusions that differ from their Orthodox peers. Takkanot: Significant legislative changes in Jewish law The CJLS has passed takkanot which significantly change Jewish law. 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. Driving to synagogue on Shabbat. The CJLS accepted a responsa which holds that if a person rides to synagogue on Shabbat with the intention of fulfilling various Shabbat mitzvot, and that if no other driving on Shabbat is done, than that person will not be held as being in violation of halakhah. ("Responsum on the Sabbath" by Rabbis Morris Adler, Jacob B. Agus and Theodore Friedman.) The CJLS issued emergency takkanot effectively lifting biblical restrictions on Kohen marriages. These responsa argue that the high rate of intermarriage and need to keep married Jews in the Jewish community meets traditional rabbinic standards for such actions, and notes "Should the current rate of intermarriage be reversed, a future Law Committee may well decide to review this issue. At this time, however, we face a crisis of such proportion that we dare not, in good conscience, stand between the marriage of two Jews whose union as forbidden by virtue of his being a Kohen and she a divorcee. Our steadfast refusal to solemnize their marriage, or even to agree to do this only after seeking to dissuade them, may well lead the couple to be married either in a civil ceremony or in a ceremony without full chuppah and kiddushin. ..." The CJLS effectively passed a takkanah ruling that women may be counted as witnesses in all