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Legal Commentary

: Prawfs

Chaim Saiman (guest post) on Caperton

By Dan Markel, Ethan Leib, Rick Garnett, Matt Bodie, Paul Horwitz , Steve Vladeck, and Orly Lobel

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In, Caperton v. A.T. Massey Coal, (released Monday, June 8) the Supreme Court ruled 5-4 that a West Virginia judge violated the Due Process Clause by not recusing himself from a case in which one of the parties spent $3 million towards the judge?s election campaign. 



Justice Scalia dissented, and concluded his remarks with the following: 

A Talmudic maxim instructs with respect to the Scripture: ?Turn it over, and turn it over, for all is therein.? The Babylonian Talmud, Tractate Aboth, Ch. V, Mishnah 22 (I. Epstein ed.1935). Divinely inspired text may contain the answers to all earthly questions, but the Due Process Clause most assuredly does not. The Court today continues its quixotic quest to right all wrongs and repair all imperfections through the Constitution. Alas, the quest cannot succeed-which is why some wrongs and imperfections have been called nonjusticiable. In the best of all possible worlds, should judges sometimes recuse even where the clear commands of our prior due process law do not require it? Undoubtedly. The relevant question, however, is whether we do more good than harm by seeking to correct this imperfection through expansion of our constitutional mandate in a manner ungoverned by any discernable rule. The answer is obvious 



Given the context of the case, I recommend to Justice Scalia the following Talmudic passage (Sanhedrin 7b-8a), in which the Rabbis express their attitude towards substantive issue at hand: 


Someone who had hosted Rav once appeared before Rav as a litigant. The litigant said to Rav: Where you not a guest in my house? Rav answered: Yes. The litigant said: I have a case that requires adjudication Rav answered: I am disqualified from serving as your judge (since I benefited from your hospitality) Rav then turned to Rav Kahana and said ?Go and adjudicate this claim? Rav Kahana saw that the litigant was acting confidently Such that Rav Kahana said to the litigant ?If you will obey my judgment, then obey it,? But if not I will prevent Rav from aiding you Or to take another example from the Ketubot 105 (which records many such stories), where the Talmud relates that bribes can come in the form of cash as well ?in words.? In inquiring what constitutes a ?bribe in words?, the Talmud reports Like the case of when [the Talmudic sage] Samuel was crossing a bridge A certain man approached him and gave Samuel his hand for support while crossing Samuel asked him: ?What is your business?? He replied: ?I have a suit in your court.? Samuel said: ?I am disqualified from serving as the judge in your case? 



Now I suppose that one might argue that this is precisely Scalia?s point. He means to draw a contrast between the divinely-inspired Jewish law (which presumably provides solutions to all legal problems), and the merely-mortal Due Process Clause, which does not. This claim gets into several lines of argument too detailed for right now-(but lets recall that the Talmud also distinguishes between rules that are ceilings vs. floors). In any event, if Scalia is going to cite Talmudic law in a case concerning judicial impartiality, he should at the very least inform us that the result he favors lies in sharp contrast to Talmudic conceptions of judicial ethics.

Full post as published by Prawfs on June 08, 2009 (boomark / email).

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