Boaz Cohen (1949-1950) Herman Carmel (1954) Albert I. Gordon (1949-1950) Simon Greenberg (1949-1950) Mordecai M. Kaplan (1949-1950) Milton Steinberg (1949) In 1950, Rabbi Milton Steinberg was notably still listed as a consultant to the committee while also being listed as deceased. In 1949, the Rabbinical Assembly commissioned a "Special Committee on Scope of the Law Committee." This special committee was chaired by Rabbi Israel Levinthal and included Rabbis Morris Adler, Ben Zion Bokser, Max D. Davidson, Ira Eisenstein and Theodore Friedman. The special committee lasted through 1950. Process Conservative rabbis hold that the boundaries of Jewish law are determined through the halakhic process, a religious-ethical system of legal precedents. In this system, one may re-interpret or change the law through a formal argument. These arguments are effectively peer-reviewed. When a rabbi proposes a new interpretation of a law, that interpretation is not normative for the Jewish community until it becomes accepted by other committed and observant members in the community. New legal precedents are based on the standard codes of Jewish law, and the responsa literature. The Hebrew term for the responsa is '"She'elot U-Teshuvot"', literally "Questions and Answers". There is no formal peer-review process for the entire Jewish community in general, since the Jewish community has no one central body that speaks for all of Judaism. However, within certain Jewish communities formal organized bodies exist: Each strand of Orthodox Hasidic Judaism has their own rebbe, who is their ultimate decisor of Jewish law. Within Modern Orthodox Judaism, there is no one committee or leader, but Modern Orthodox rabbis generally agree with the views set by consensus by the leaders of the Rabbinical Council of America. Within Conservative Judaism, the Rabbinical Assembly has the Committee on Jewish Law and Standards. Conservative Judaism teaches that one can make use of literary and historical analysis to understand how Jewish law has developed, and to help them understand how such laws should be understood in our own day. It generally view the laws and customs from the various law codes as the basis for normative Jewish law. Solomon Schechter writes "however great the literary value of a code may be, it does not invest it with infallibility, nor does it exempt it from the student or the Rabbi who makes use of it from the duty of examining each paragraph on its own merits, and subjecting it to the same rules of interpretation