Philosopher and Poseq- 85 ­

codes. He felt strongly that the observances and symbols of the past had to play a major role, but they were to be viewed in precisely those sociological and historical terms. Whatever evolved the standards for folkways reflect individual as well as group wishes. Only two principles had to guide the group as it viewed its folkways:(a) survival as opposed to assimilation;(b) individual salvation which should add meaning to individual lives.

Kaplan felt that the community should set minimal standards and so differentiate between commandments not according to Biblical or rabbinic origins but according to their contemporary significance. They should be divided into three categories:(1) those which remain meaningful and form and content;(2) those which continue to be meaningful in content although the form may seem arbitrary and(3) those which are arbitrary in both form and content, but continue to possess meaning for a large number of Jews (dietary laws). All of these may ultimately be considered essential in one form or another, but they will also need adaptation and change to our specific age. Here Kaplan went considerably further than earlier. Whatever revisions and changes were made should be done in the spirit which was realistic and incorporated the democratic process. It was only in this way that the Jewish people could be reconstituted and that it may again express its will through the medium of law.(30) In any such revision of Jewish law, the age old principle of dina d’malkhuta dina would be given a new and much broader meaning. In any such recreated System, the community would have to create its own method of enforcement as divine sanctions had ceased to be effective. All would have to be