Caro's Codificatory Approach
The disparate opinions in Caro's Bet Yosef and the bottom line decisions in his Shulhan Arukh combined to create the halakhic code par excellence.
Reprinted with the author's permission from Jewish Law: History, Sources, Principles (Jewish Publication Society).
Joseph Caro's main objectives in writing his Bet Yosef were to collect into a single work the different opinions concerning the rules of halakhah, and, by means of the methodology he had formulated, to determine which opinion should be accepted as law.
Caro, however, saw this work as only one part of his solution to the problem of codifying Jewish law. He knew that while a book of halakhot (containing a complete discussion of the sources of the law and the views of all the authorities as well as a final normative decision) was essential, it was not itself sufficient to satisfy the needs of halakhic codification. He appreciated Maimonides' fundamental premise that the essential characteristics of a convenient and efficient code are clarity and brevity--the code must present each law clearly, categorically, and definitively.
Therefore, after composing his Bet Yosef, and as a complement to it, Caro provided Jewish law with a classic book of pesakim--the Shulhan Arukh.
Support for Maimonides' Method
Caro made his position very clear as to the need for a book of pesakim. Rabad had criticized Maimonides severely for having, in his Mishneh Torah, "forsaken the method of all authors who preceded him" in that Maimonides omitted the sources on which his decisions were based and presented only the view with which he agreed.
Caro responded to Rabad's strictures as follows:
"But I say that the master's [Maimonides'] reason was that if he had wanted to follow the method of the authors who preceded him, what purpose would there have been in writing anything beyond what had already been written by Alfasi, whose rulings he generally followed? Therefore, he intended to introduce a new method: to state the law clearly and briefly in the style of the Mishnah, so that every intelligent person thereafter can rely on Maimonides' statement of the law.
And should some great scholar not be prepared to accept that choice without first weighing the matter himself--who prevents him from studying the talmudic literature and the other halakhic works? It follows that the method Maimonides adopted is of benefit to everyone except the scholar who stands head and shoulders above the rest of his generation--and even for such a person it is of value, because if he must make a quick decision, he can rely on Maimonides' opinion; and even if he is not pressed for time, it is no small matter for him to know Maimonides' opinion."
A "Double" Code
Far from contradicting Caro's methodology in Bet Yosef, his statement quoted above supplies the additional element essential to achieve his overall approach to codification of Jewish law. He believed that a halakhic code must have two components: one that cites all the sources and differing opinions, and another that presents a single statement of the law-final, categorical, and monolithic.