 It is very difficult, however, to escape the feeling that Leibowitz is driven here by his ethical impulses, and more significantly it is clear that all manner of halakhic decisions are motivated by explicit consideration of ethical issues that impinge on the halakhic decision making process. One could argue that given that such principles as “the ways of pleasantness” or “doing the right and the good” are internal to the halakhic system, Leibowitz could contend that one need not go beyond the structures of the system in order to make the changes that he endorses. One might thus consider these as “principles” in the Dworkinian sense, as fully part of the legal system and the bearers of “weight” when it comes to deciding halakhic questions (Dworkin, 1977, 22ff). Leibowitz’s conception of the halakhic system seems, however, to be more akin to legal positivism (see Brafman 2014, 101ff), as befits a scientist, and it seems as if the above response would require Leibowitz to reject a straightforward positivist understanding of the halakhic system. On such an understanding, ethical principles are seen as external to the system, even if able to determine what the halakhah “ought to be” – but such a view would entirely undermine the halakhic validity of any decisions given that they would be serving human needs. The involvement of principles in this manner though, need not necessarily undermine a positivist reading of Leibowitz, but could instead render his account a form of inclusive legal positivism. Of course there are those who would argue that this would undermine his positivism since inclusive legal positivism is incoherent, but this is a debate that would take us too far afield.