UCLA Journal of Islamic and Near Eastern Law

Jewish law—the halakha atop its Pentateuchal understructure (the ‘Written Law’) and its Mishnaic and Talmudic elaboration (the ‘Oral Law’ or ‘Oral Torah’)—is unique in multiple key respects. Its stringent evidentiary and procedural restrictions often prevent conviction of the guilty and entailed the establishment of two pragmatic complementary legal systems—‘the King’s justice’ and ‘courts that administer punishments and beatings without regard to Torah’—that grant the monarch and the judiciary broad discretion to punish as they deem fit. And while modern codes focus on crimes against persons, Jewish law also centers on crimes against God. Many contemporary scholars conclude that the deistic character of Jewish law and its reliance on complementary legal systems rules it out as a model for secular law. If this is so, Jewish law will have nothing to contribute to discussions regarding capital punishment and other crucial topics. We argue contrarily, seeing Jewish law as a pragmatic system that indeed addresses crimes against human victims. Drawing on Ancient Near Eastern and other historical sources, we show that the provisions that diminished the efficacy of Jewish law were later adaptations to changing social circumstances. Jewish law is unique is its incidence over millennia across national borders and within other governing systems. Marginalizing this ancient legal system instead of using it to develop contemporary legal systems squanders a valuable source of ‘wisdom capital’—foremost where capital punishment is concerned.