Semicha
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Semicha (Hebrew: סמיכה, "leaning [of the hands]"), also semichut (Hebrew: סמיכות, "ordination"), or semicha lerabbanut (Hebrew: סמיכה לרבנות, "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 semicha 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" semicha even though they may occupy important rabbinical and leadership positions.
Classical semicha 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. According to most Jewish writers on this topic, sometime during the fourth century CE, during the time of Hillel II, the original semicha, with all the powers originally granted, ceased to exist.
A third and distinct meaning of semicha is the laying of hands upon an offering of a korban ("sacrifice") in the times of the Temple in Jerusalem, see Semicha in sacrifices.
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[edit] Semicha in the times of the Torah
According to the Hebrew Bible, Moses ordained Joshua through semicha. (Num 27:15-23, Deut 34:9). Moses also ordained the 70 elders (Deut 11:16-25). The elders later ordained their successors in this way. Their successors in turn ordained others. According to Maimonides in his Mishneh Torah this chain of hands-on semicha continued until the time of the Second Temple in Jerusalem (first century CE). After the Destruction of the Second Temple and the scattering of much of the Jewish people, the direct chain from Moses onward was broken.
Traditionally Moses is also assumed to be the "first rabbi" of the Children of Israel. Until the present time 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 semicha ("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." (Num 27:15-23)
- 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)
According to the commentary of Rabbi Aryeh Kaplan: Some say that this "laying of hands" actually denoted ordination (Talmud Sanhedrin 13b). According to others, Moses actually laid his hands on Joshua, but in later generations, it was not required for ordination (Yad, Sanhedrin 4:1,2). [1]
[edit] Semicha in the Mishnah and Talmud
For some time, rabbis in the era of the Mishnah (until 200 CE) and the two Talmuds continued to ordain their successors through the semicha ceremony, but eventually the rabbis began to confer the title "rabbi" without a hands-on semicha; instead they used an oral or written formula. This is sometimes known as "neo-semicha".
In the Mishnaic era it became the law that only someone who had semicha could give religious and legal decisions (Talmud Sanhedrin 5b.)
Before 135 CE, only Jewish sages in Palestine had semicha, and thus were called ribbi (or "rabbi"). The sages of the Babylonian Jewish community had a similar religious education, but without the semicha ceremony they were called rav. As such, these early Babylonian Jewish sages deferred to the Palestinian Jewish sages.
The situation changed as a result of the failed revolution by Bar Kokhba in 132–135 C.E. The Romans put down the revolt, and the emperor Hadrian withdrew all support for the Sanhedrin, the supreme legislative and religious body of the Jewish people. According to the Talmud, Hadrian banned the granting of semicha; anyone who gave or accepted semicha would be killed, and the city in which the ceremony took place would be destroyed (Sanhedrin 14a.) However, it is more likely that formal semicha came to an end in 425 C.E., when Theodosius II suppressed the Patriarchate and Sanhedrin altogether.
[edit] Types of Semicha
The Talmud lists three classes of semicha issued (Sanhedrin 5a):
- Yoreh Yoreh
- The recipient of this semicha demonstrated sufficient education and proper judgement to be able to render halakhic judgements on matters of religious law as it pertained to daily life such as kashrut, nidda, and permissible or forbidden activities on Shabbos or Yom Tov.
- Yadin Yadin
- The recipient of this semicha demonstrated sufficient education and proper judgement to be able to render halakhic judgements on matters of religious law as it pertained to monetary and property disputes.
- Yatir Bechorot Yatir
- The recipient of this semicha demonstrated sufficient education and proper judgement to determine the ritual status of firstborn animals that have developed a blemish. This degree required extensive veterinary knowledge.
While the first two classes are still issued today, the last one is not.
[edit] Post-Talmudic Semicha
[edit] The decline of classical semicha
According to most Jewish writers on this topic, sometime during the fourth century CE, during the time of Hillel II, the original semicha, with all the powers originally granted, ceased to exist.
A minority of Jewish writers maintain that a form of the original semicha continued to be practiced in small numbers as late as the eleventh century CE.
The Geonim, early medieval Jewish sages of Babylon, did not possess semicha, yet were formally known as "rabbis" and were entrusted with authority to make legal and religious decisions. Rabbinic ordination was not passed through the laying on of hands, but through a written certificate.
Sometime after the Black Death struck Europe, the Jewish community was influenced by the formal issuing of diplomas conferred by European Christian universities. In the areas today known as France and Germany, Ashkenazic Jews began using the term semicha again, this time using it to refer to a formal "diploma" conferred by a teacher on his pupil, entitling the pupil to be called Mori (my teacher). This practice was at first frowned upon by Sephardi Jews, who viewed the practice as "presumptuous and arrogant", and an imitation of gentile customs (in this case, the university doctorate); eventually however this practice was adopted by the Sephardic Jewish community as well.
[edit] Attempts to revive classical semicha
Maimonides, in his Mishneh Torah, rules that "if all the sages In Israel would unanimously agree to appoint and ordain judges, then these new ordinants would possess the full authority of the original ordained judges" (Hilchoth Sanhedrin 4:11). His code of law was accepted as normative by the majority of Jewish scholars since that time, though this section was mainly viewed as theoretical, especially because he concludes that "the matter needs deciding". The Sanhedrin of Rabbi Jacob Berab purported to enact this into practical law, changing minor details. However, since the legal existence of this Sanhedrin depends on the validity of Maimonides' view, the question is circular.
[edit] Attempt by Rabbi Jacob Berab, 1538
In 1538 Rabbi Jacob Berab of Safed, Israel, attempted to restore the traditional form of Semicha. His goal was to unify the scattered Jewish communities through the re-establishment of the Sanhedrin. At his prompting, 25 rabbis from the Land of Israel convened; they ordained Jacob Berab as their "Chief rabbi". Berab then conferred semicha through a laying on of hands to four rabbis, including Joseph Caro, who was later to become the author of the Shulchan Arukh, widely viewed as the most important code of Jewish law from the 1600s onwards. Joseph Caro in turn ordained Moshe Alshich; Alshich in turn ordained Hayyim Vital.
Berab made an error in not first obtaining the approval of the chief rabbis in Jerusalem, which led to an objection to having a Sanhedrin at that time. One should note that this was not an objection to the semicha, rather to having a Sanhedrin. Levi ibn Habib, the chief rabbi in Jerusalem, wrote that when the nascent Sanhedrin took the authority of a Sanhedrin upon itself it had to fix the calendar immediately. However, as it delayed in this matter it thereby invalidated itself. Rabbi David ibn abi Zimra (Radvaz) of Egypt was consulted, but when Berab died in 1542 the renewed form of semicha gradually ground to a halt.
[edit] Attempt by Rabbi Yisroel Shklover, 1830
In the 1830s, Rav Yisroel of Shklov, one of the leading disciples of the Vilna Gaon who had settled in Jerusalem, made another attempt to restart semicha. Rav Yisroel was interested in organizing a Sanhedrin, but he accepted the ruling of Levi ibn Habib and David ibn abi Zimra that we cannot create semicha by ourselves.
At the time the Turkish Empire was crumbling, and losing wars against Russia, Prussia, Austria and others. In attempt to modernize, the Turkish Empire opened itself up to more and more Western "advisors". For the first time the Arabian Peninsula and the Yemen was opened up to westerners. Scientists and Sociologists were convinced that in the Yemen lay communities that had been cut off and isolated from the western world for centuries. At the time, leading European scientific journals seriously considered that the remnants of the "Ten Tribes" would actually be found in the Yemen.
Rav Yisroel of Shklov, influenced both by this rush of scientific thought and interested in utilizing a suggestion of the Radvaz of receiving semicha from one of the "Ten Tribes", specifically Reuven and Gad. Rav Yisroel charted out where he thought the Bnei Reuven were probably located, and sent an emissary, Rav Pinchas Baruch, to locate them (Sefer Halikutim to the Shabsei Frankel edition of Rambam, Hilchos Sanhedrin 4:11). Unfortunately, Rav Baruch did not succeed in locating the shevet of Reuven and he was either killed or died while attending to the medical needs of poor Yemenite villagers.
An interesting point of Jewish Law arises in that Rav Yisroel raised the question how could the Tribe of Reuven have kept the semicha alive, since they were outside the Land of Israel and the semicha can be granted only in Land of Israel. He answered that since the Bnei Reuven had been distant from the rest of Klal Yisroel before this ruling had been accepted, there is no reason to assume that they accepted this ruling, and there was a chance that they were still keeping the institution of semicha alive.
[edit] Attempt by Rabbi Aharon Mendel haCohen, 1901
Rabbi Mendel collected the approval of approximately 500 leading Rabbis in favor of the renewal of Semicha according to the view of Maimonides. His involvement in the founding of Agudath Israel and the intervening of World War I distracted him from implementing this plan.
[edit] Attempt by Rabbi Zvi Kovsker, 1940
Rabbi Zvi Kovsker came to Israel from Soviet Russia. Seeing the condition of Jews in the years leading up to World War II, he undertook an effort to contact and work with many Rabbinic leaders in Israel towards getting their approval for the renewal of Semicha, and the reestablishment of a Sanhedrin, as an authentic government for the Jewish people (this was before the establishment of the State of Israel).
[edit] Attempt by Rabbi Yehudah Leib Maimon, 1949
In 1948, with the establishment of the modern State of Israel, the idea of restoring the traditional form of semicha and reestablishing a new "Sanhedrin" became popular among some within the religious Zionist community. Rabbi Judah Leib Maimon, Israel's first minister of religious affairs, promoted this idea. A small number of religious Zionist rabbis of Modern Orthodox Judaism's Rabbinical Council of America voiced support for this idea; some rabbis within Conservative Judaism entertained the idea as a potentially positive development. However, most secular Jews, most Haredim, and most non-Orthodox Jews did not approve of this goal. Israel's Chief Ashkenazi rabbi at the time, Isaac Herzog, was hesitant to support this goal, and the idea eventually died away.
[edit] Attempt in Israel in 2004
On October 13, 2004, a group of orthodox rabbis of various streams met in Tiberias and declared itself a re-established Sanhedrin. The basis of re-establishing semicha had been made into halakha by Rabbi Jacob Berab's Sanhedrin as is recorded by Rabbi Yosef Karo (author of Shulchan Aruch). The group in Tiberias intended to learn from the mistakes of Jacob Berab in 1538 by contacting rabbis all over Israel instead of only local rabbis. An election was held, as required by halakha. Seven hundred rabbis were contacted either in person or in writing and Rabbi Moshe Halberstam of the Edah Charedis was the first to receive semicha at that time.
Rabbi Moshe Halberstam was only the second person to receive semicha in about seventeen hundreed years. He participated in the project to re-establish the Sanhedrin only to the extent that he became the first person to receive semicha, as according to halakha he was too old to be fit as a judge. He was found to be fitting for this by both previous Sephardic chief Rabbi Ovadiah Yosef and current Ashkenazi chief Rabbi Yosef Shalom Eliashiv. Rabbi Halberstam then ordained Rabbi Dov Levanoni, who ordained some more rabbis. As according to halakha there is a limit on how many people you can ordain, it took about 1 year to establish a Sanhedrin of 71 members.
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.' [2]
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 inappropriate.
[edit] Not all present-day rabbis have semicha
Although presently most functioning synagogue (i.e. "pulpit") rabbis hold semicha, this was until quite recently not always required, and in fact many Haredi rabbis may possibly not be required to hold a "formal" semicha 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 Shulkhan Arukh 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 semicha 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 semicha until he had to apply for a passport! He realized that unless he obtained a written document of semicha, he could not technically enter "rabbi" as an occupation without "lying". He then received his semicha by telegraph from Rabbi Chaim Ozer Grodzinski of Wilna, an unusual arrangement - especially in the early 20th century!
Most current poskim, however, do have semicha.
[edit] See also
[edit] 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
