Semikhah

(, "leaning [of the hands]"), also (, "ordination"), or (, "rabbinical ordination") is derived from a Hebrew word which means to "rely on" or "to be authorized". It generally refers to the ordination of a rabbi within Judaism. In this sense it is the "transmission" of rabbinic authority to give advice or judgment in Jewish law. Although presently most functioning synagogue rabbis hold by some rabbinical institution or academy, this was until quite recently not always required, and in fact many Haredi rabbis may not be required to hold a "formal" even though they may occupy important rabbinical and leadership positions.

Classical refers to a specific type of ordination that, according to traditional Jewish teaching, traces a line of authority back to Moses and the seventy elders. The line of classical seems to have died out in the 4th or 5th century CE but it is widely held that the line of Torah conferment remains unbroken. Some believe evidence exists that classical was existent during the 12th century when from Lebanon and Syria were traveling to Israel in order to pass on to their students. Others, such as Rav Yisroel of Shklov (1770–1839), believed it may not have been broken at all but that it continued outside of the land of Israel. Today many believe in the existence of an unbroken chain of authority dating back to the time of Moshe and Yehoshua (See "The Unbroken Chain of Torah" below).

A third and distinct meaning of is the laying of hands upon an offering of a korban ("sacrifice") in the times of the Temple in Jerusalem, see Semicha in sacrifices.

Times of the Torah

According to the Hebrew Bible, Moses ordained Joshua through semikhah. (, ). Moses also ordained the 70 elders (). The elders later ordained their successors in this way. Their successors in turn ordained others. This chain of hands-on semikhah continued through the time of the Second Temple, to an undetermined time.

Traditionally Moses is also assumed to be the "first rabbi" of the Children of Israel. He is still known to most Jews as Moshe Rabbeinu ("Moses our Teacher"). Moses was also a prophet and is considered to be the greatest of all the Hebrew Bible's prophets. Moses passed his leadership on to Joshua as commanded by God in the Book of Numbers where the subject of semikhah ("laying [of hands]" or "ordination") is first mentioned in the Torah:

Book of Numbers: "Moses spoke to God, saying, 'Let the Omnipotent God of all living souls appoint a man over the community. Let him come and go before them, and let him bring them forth and lead them. Let God's community not be like sheep that have no shepherd.' God said to Moses, 'Take Joshua son of Nun, a man of spirit, and lay your hands on him'. Have him stand before Eleazar the priest and before the entire community, and let them see you commission him. Invest him with some of your splendor so that the entire Israelite community will obey him. Let him stand before Eleazar the priest, who shall seek the decision of the Urim before God on his behalf. By this word, along with all the Israelites and the entire community shall he come and go.' Moses did as God had ordered him. He took Joshua and had him stand before Eleazar the priest and before the entire community. He then laid his hands on him and commissioned him as God had commanded Moses." () *Book of Deuteronomy: "Joshua son of Nun was filled with a spirit of wisdom, because Moses had laid his hands on him. The Israelites therefore listened to him, doing as God had commanded Moses." (Deuteronomy 34:9)

Mishnah and Talmud

Despite the name, the classical semikhah did not actually require a literal laying on of hands; the operative part of the ceremony consisted of a court of three, at least one of whom himself had semikhah, conferring the authority on the recipient. Both the givers and the recipient had to be in the Land of Israel, but they did not have to be in the same place. In the Mishnaic era it became the law that only someone who had semikhah could give religious and legal decisions.

The title ribbi (or "rabbi") was reserved for those with semikhah. The sages of the Babylonian Jewish community had a similar religious education, but without the semikhah ceremony they were called rav. The Talmud also relates that one can obtain the title of Rabbi by those to whom he teaches or counsels.

After the failed revolution by Bar Kokhba in 132–135 CE, the Romans put down the revolt, and the emperor Hadrian tried to put a permanent end to the Sanhedrin, the supreme legislative and religious body of the Jewish people. According to the Talmud, Hadrian decreed that anyone who gave or accepted semikhah would be killed, any city in which the ceremony took place would be razed, and all crops within a mile of the ceremony's site would be destroyed. The line of succession was saved by Rabbi Yehuda ben Bava's martyrdom: he took no other rabbis with him, and five students of the recently martyred Rabbi Akiva, to a mountain pass far from any settlement or farm, and this one Rabbi ordained all five students. These new Rabbis were: Rabbi Meir, Rabbi Shimon, Rabbi Yehudah (ben Ila’i), Rabbi Yosi and Rabbi Elazar ben Shamua – an entire generation of Torah leadership. When the Romans attacked them, Rabbi Yehuda blocked the pass with his body allowing the others to escape and became one of Judaism's ten Rabbinic Martyrs himself by being speared 300 times. Hence, semikhah is also granted from one Rabbi to a new Rabbi, without the need of two witnesses, and the above five Rabbis carried on this tradition. The footnote gives a page of Talmud in Aramaic. See Sanhedrin 14a.

The exact date that the original semikhah succession ended is not certain. Many medieval authorities believed that this occurred during the reign of Hillel II, around the year 360 CE. However, Theodosius I forbade the Sanhedrin to assemble and declared ordination illegal. (Roman law prescribed capital punishment for any Rabbi who received ordination and complete destruction of the town where the ordination occurred). It seems to have continued until at least 425, when Theodosius II executed Gamaliel VI and suppressed the Patriarchate and Sanhedrin.

The formula

The ancient formula for Semikhah was ‘Yoreh Yoreh. Yaddin Yaddin’ (‘May he decide? He may decide! May he judge? He may judge!’); and in the early days of rabbinical Judaism any ordained teacher could ordain his students.

The unbroken chain of Torah

Classical semikhah was granted by a court of three judges (Mishnah Sanhedrin 2a), and it later required the participation of at least one who had attained this status, himself. According to Rambam (hil. Sanherin 4:3) the other two did need not be semukhim. Semikhah represents an unbroken chain of tradition and authority dating back to the time of Moshe and Yehoshua. It is believed that Hashem taught the Torah to Moshe Rabbeinu on Mt. Sinai in 1312 BCE and that since that time, the knowledge of Torah has been passed from generation to generation by the conferment of semikhah, rabbinic ordination, or the unbroken transmission of authority dating back to the time of Moshe. This unbroken chain of tradition is believed by many to have continued for over 3,300 years and continues to this day.

This attempt was intended to be an improvement on Rabbi Jacob Berab's attempt by contacting seven hundred rabbis across Israel, as opposed to Jacob Berab's election by twenty five rabbis of Safed. The current members mostly behave as place holders and have publicly expressed their intention to step aside when more worthy candidates join. Rabbi Adin Steinsaltz the Nasi of the Sanhedrin said I'd be happy if in another few years these chairs are filled by scholars who are greater than us and we can say: `I kept the chairs warm for you.'

The current attempt to re-establish the Sanhedrin is the sixth attempt in recent history, but unlike previous attempts, there seems to be wide consensus among the leading Torah sages living in the Land of Israel of the pressing need for such an institution at this time, due to the moral climate created by actions of the State of Israel which have been perceived by communities around the world both Jewish and Gentile as controversial.

Status of current rabbis

Although presently most functioning synagogue (i.e. "pulpit") rabbis hold semikhah, this was until quite recently not always required, and in fact many Haredi rabbis may possibly not be required to hold a "formal" semikhah even though they may occupy important rabbinical and leadership positions. The reasons being that what is prized in the communities they serve and lead is most of all a supreme mastery of the Talmud with a vast knowledge of the commentaries of the Rishonim and Acharonim and Responsa, added to knowledge of the Shulchan Aruch and Halakha ("Jewish Law"). Many Hasidic rebbes and Rosh yeshivas of major Orthodox yeshivas are not required to "prove" to their flocks that they do or do not hold formal semikhah because their reputations as Torah-scholars and sages is unquestioned and esteemed based on the recommendations of trusted sages, and the experiences and interactions that many knowledgeable Torah-observant Jews have with them, which thus gives practical testimony based on experience that these great rabbis are indeed worthy to be called as such. For example, Rabbi Yisrael Meir Kagan, also known as the Chafetz Chayim, probably one of the most famous rabbis of the early 20th century, was trained and recognized as a rabbi, but did not hold semikhah until he had to apply for a passport. He realized that unless he obtained a written document of semikhah, he could not technically enter "rabbi" as an occupation without lying. He then received his semikhah by telegraph from Rabbi Chaim Ozer Grodzinski of Wilna, an unusual arrangement - especially in the early 20th century.

Most current poskim, however, do have semikhah. Just as a debate exists about who is a Jew, there is little consensus as to who is a rabbi. The Reform movement in a Responsa states that for their Temples, pulpit rabbis need to attend and complete their academic program at the Reform movement's Rabbinic schools. But they further state that this does not negate other sects of Judaism from accepting the time-honored semikhah of one-on-one. Nor do they deal with the issue of rabbis who are not pulpit rabbis but teach, study, and do research. They do say that the need for three rabbis is unneeded as the two additional rabbis are just witnesses and cannot attest to the new rabbi's knowledge. Orthodox Jews do not see Conservative or Reform Rabbis as being "Rabbis", and are usually careful to quality the title with the movement from which it originated. A "Rabbi" without qualified is assumed to be Orthodox, and hence, legitimate.

In the UK, a communal minister who does not have semikhah has the title "Reverend" rather than "Rabbi".

Rav Muvhak

The term Rav Muvhak (alternatively Rebbe Muvhak, Movhok, Movhak) refers to the person who taught one "most of his Chachmah". A simple definition for Muvhak is "primary". Typical usage is to state that a particular Rabbi's Rav Muvhak is Rabbi Aleph but he also studied/received Semikhah from Rabbi Gimmel. Rabo (alt. Ravo) means his Rav/Rebbe/Rabbi, hence the term Rabo Muvhak. Special honour must be given to a Rav Muvhak. In modern times most students are educated by a number of different rabbis so the term Rav Muvhak is now anachronistic.

See also

Semicha in sacrifices

Chief Rabbinate of Israel: Semicha

Notes

Further reading

Levitas, Isaac, Aaron Rothkoff, and Pamela Nadell: Semikhah. In: Encyclopaedia Judaica. Eds. Michael Berenbaum and Fred Skolnik. Vol. 18. 2nd ed. Detroit: Macmillan Reference USA, 2007. p. 274-279.

Julius Newman: Semikhah (ordination). A study of its origin, history, and function in Rabbinic literature. Manchester University Press. Manchester 1950.

External links

Rabbi Yaakov Beirav's attempt to re-establish a Sanhedrin in 1538

130 "Documented" "Generations" of Semicha, from Mt. Sinai to the present

Curriculum for the Semikhah Tests of the Chief Rabbinate of Israel

Category:Hebrew words and phrases Category:Jewish law and rituals Category:Jewish courts and civil law **