Both volumes include responsa written in Nikopol and in Safed; those written in the latter town reveal a continuing dispute with R. Moses di Trani, his colleague, along with R. David ben Solomon ibn Abi Zimra, on the bet din of Safed. R. Caro generally inclined to a more stringent view than did R. Trani. They disagreed on the laws appertaining to shemittah, which fell in 1574 (Avkat Rokhel, nos. 22–25) and in a case involving the inheritance of the ketubbah of a widow (Responsa Beit Yosef, Ketubbot, no. 2ff.). In order to give a complete picture, there are included on certain topics the responsa of the contemporary rabbis on the question under discussion with the result that the Avkat Rokhel contains responsa of R. Moses di Trani, R. Jacob Berab, R. Joseph Taitazak, and R. Elijah Capsali, as well as of rabbis in Greece, Turkey, and Egypt. R. Caro stoutly defended his point of view against that of those who differed with him, and though usually they refer to one another in terms of the highest respect, they sometimes indulge in strong language in refuting opposing views. On the other hand in one of his responsa (ibid., no. 66) on the question of the permissibility of the use of a curtain (parokhet) in the synagogue, embroidered with figures of hinds, he states emphatically that it is completely permissible, though he forbids three-dimensional figures, especially of lions (ibid., no. 63). Nevertheless he insists that since there is an ordained rabbi in the city from which the question came, his decision is subject to that rabbi's approval, and should he forbid it his ruling must be accepted. Some of his responsa (e.g., ibid., nos. 31, 157) consist of only one sentence, in which he gives his decision without any discussion, and in one responsum he specifically states that "it is not my purpose to bring all the proofs and fill the pages with mere quantity."