Semikhah

The Talmud lists three classes of semikhah issued:[18] Yoreh Yoreh, Yadin Yadin, and Yatir Bechorot Yatir; while the first two are still issued, the last is not. Additional forms of semikhah issued in modern times are discussed below.

• Yoreh Yoreh (Hebrew: יורה יורה): The recipient of this semikhah demonstrated sufficient education and proper judgment to be able to render halakhic judgments on matters of religious law as it pertains to daily life, focusing on kashrut, referred to as "Issur v'Hetter", and niddah (both from Shulchan Aruch Yoreh De'ah), and permissible or forbidden activities on Shabbat and Yom Tov (Orach Chaim). The holder of this Semikha, as above, is referred to also as a Moreh Hora'ah and the ordination itself is called Heter Hora’ah.
• Yadin Yadin (Hebrew: ידין ידין, Ashkenazi pronunciation: Yoden Yoden): The recipient of this semikhah demonstrated sufficient education and proper judgment to be able to render halakhic judgments on matters of religious law as it pertains to monetary and property disputes; the basis here is the Choshen Mishpat section; this semikhah is usually required for a rabbi to act as a Dayan (rabbinic judge), and, typically, is granted only to those already holding Yoreh Yoreh.
• Yatir Bechorot Yatir: The recipient of this semikhah demonstrated sufficient education and proper judgment to determine the ritual status of firstborn animals that have developed a blemish. This degree required extensive veterinary knowledge. See Burnt offering (Judaism) § Order and preparation.

Many Yoreh Yoreh programs, for example the Chief Rabbinate's and RIETS, include testing in Avelut (Laws of mourning; Yoreh Deah) and/or Jewish marital law (Even Ha'ezer section). Traditionally – and on the other hand – Yoreh Yoreh covered kashrut only,[19][1] and this is still often the case. [20] Although apparently limited, [21] the basis here is that, as mentioned, semikha is in fact a confirmation of the ability - and right - of the holder to pasken in general,[4] and that, as required, the rabbi can correctly apply his Talmudic and Halakhic knowledge to other areas (and where necessary refer complex cases to a posek, a more qualified authority; see Responsa § In Judaism). A semikha focusing on the laws of Shabbat is sometimes granted, similarly. Often, niddah will require a separate specialized certification, as - given their intricate and sensitive nature - an element of shimush, or "apprenticeship",[22] pertains particularly to these halakhot. (Note that shimush more generally, is (implicitly) required before one serves as a Rabbi.[23]) It is not uncommon for a rabbi to hold several certificates, with each semikha covering a specific area of halakha. Certification, with similar testing, is also required for one to qualify as a Shochet, Mohel, Sofer, or Menakker; these inhere a major practical element, and thus require significant shimush.

As outlined, additional forms of semikhah are issued in modern times [1] with their content departing from the above, to an extent reflecting [24] [2] the contemporary Rabbinic role. See Yeshiva § Curriculum for further outline.

An Orthodox semikha, "Rav U'Manhig", "(pulpit) Rabbi and (community) leader",[25] essentially testifies that the recipient has sufficient Torah knowledge to serve in a position of leadership[6] (as "rabbi" essentially means "teacher", not necessarily "halachic authority"). The testing here covers Orach Chaim extensively, usually with limited emphasis on the underlying Talmudic sugyas. See the related discussion re "semicha-testing programs" and "online semicha" at List of rabbinical schools § Orthodox.

Pluralistic and non-denominational movements grant an ordination titled "Rav U-moreh/morah BeYisrael", "Rabbi and Teacher in Israel". The curriculum here, as above, may emphasize "the other functions of a modern rabbi such as preaching, counselling, and pastoral work”,[2] as opposed to Halacha; further, often in these institutions less emphasis is placed on Talmud and Jewish law, "but rather on sociology, cultural studies, and modern Jewish philosophy".[26] See List of rabbinical schools § Non-denominational.

In contrast to these, the Chief Rabbinate of Israel confers the further advanced semikhah of "Rav Ir", "[Chief] Rabbi of a City". This covers additional relevant topics from all sections of Shulchan Aruch - such as gerut - and, as for Dayanut, has Yoreh Yoreh as a prerequisite; see Chief Rabbinate of Israel § Semikhah.

The ceremony where ordination is conferred is known as Chag HaSemikhah, the festival of ordination. Today in most branches of Judaism, there is no laying on of hands; ordination is conferred as an academic degree with a diploma, signed by the officiating rabbis, often hand-written on parchment. In fact, receiving ordination has been a festive occasion accompanied by celebration since Talmudic times. According to the Talmud, when the rabbis ordained Rabbi Zeira, they sang a bridal song in his honor: "Even though she painted not her eyes with antimony, neither darkened her cheeks with rouge, nor plaited her hair, she is still a graceful doe [of exceptional beauty]!" [27] the analogy and implication being: just as a bride is inherently beautiful, so for ordination, one's Torah knowledge must be immediately apparent.[28] They also sang at the ordination of Rabbi Ammi and Rabbi Assi: "Just like these, just like these, ordain for us!"; epitomizing, as they did, the ideal candidate for oridnation.[8] This wording - כל מן דין סמוכו לנא - as per the certificate displayed, is still often included on semikhah diplomas.

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

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, according to some reports Rabbi Yisrael Meir Kagan (known as the Chafetz Chayim) did not officially receive semikhah until late in life, when a formal rabbinic qualification was necessary for him to call himself "rabbi" on an immigration application.[30] 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.

Many cantorial institutions in the United States currently grant smicha lehazzanut to their students. Some have historically used the term investiture to describe the conferral of cantorial authority onto their graduates.[29]

The term investiture was originally intended to make a distinction between the ordination of rabbis and that of cantors. However, in response to the increased responsibility of the cantor in contemporary American synagogues, some institutions such as Hebrew Union College (Reform) have recently begun to use the term "ordination" instead of "investiture."[29] Other institutions that ordain cantors include Hebrew College (pluralistic), the Academy for Jewish Religion (pluralistic), and Aleph (Renewal).[31][32][33]

As of 2021, the Jewish Theological Seminary (Conservative) will begin ordaining its cantors.[34]

Beginning in the mid to late 1990's, the Reform, Renewal and Conservative Jewish movements have ordained lay leaders to positions such as spiritual director, darshan (chaplain), and pastor.[35] Lay leaders within Judaism serve both in formal spaces like synagogues, independent minyan, in Jewish and non-Jewish organizations, hospitals and community centers.

Several yeshivas and other academies now train and certify lay leaders, such as Darshan Yeshiva, ALEPH Pastor Program,[36] the Union for Reform Judaism,[37] and AJRCA's chaplaincy school [38]

According to the Hebrew Bible, Moses was the greatest prophet,[39] and the one individual who received the Torah from God.[40] Traditionally Moses is also assumed to be the "first rabbi" of the Israelites. He is still known to most Jews as Moshe Rabbeinu ("Moses our rabbi").

Moses, before his death, ordained Joshua as his successor by resting his hands on Joshua:

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.[41]

This procedure caused the "spirit" in Moses to enter Joshua as well:

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.[42]

Similarly, when Moses found the task of leadership too difficult, God caused the "spirit" in Moses to enter 70 additional elders (though no resting of hands is mentioned here).[43]

According to later tradition, the elders later ordained their successors in the same 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.[44]

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.[45] 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.[46] In the Mishnaic era it became the law that only someone who had semikhah could give religious and legal decisions.[18]

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. 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, who took five students of the recently martyred Rabbi Akiva to a mountain pass far from any settlement or farm, and ordained all five students. When the Romans attacked them, Rabbi Yehuda ben Bava 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. The five new rabbis – Rabbi Meir, Rabbi Shimon, Rabbi Yehudah, Rabbi Yose and Rabbi Eleazar ben Shammua – escaped and became the next generation of Torah leadership.[47]

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.[48] 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).[49] It seems to have continued until at least 425, when Theodosius II executed Gamaliel VI and suppressed the Patriarchate and Sanhedrin.

The original line of succession seems to have died out in the 4th or 5th centuries. The Geonim, early medieval Jewish sages of Babylon, did not possess semikhah, and did not use the title "rabbi". They were formally known as "rav" and were entrusted with authority to make legal and religious decisions.

Some believe that classical semikhah may have even survived until the 12th century when semuchim from Lebanon and Syria were traveling to Israel in order to pass on semicha to their students.[50] Others, such as Rav Yisroel of Shklov (1770–1839), believed semikhah may not have been broken at all but that it continued outside of the land of Israel.

Since the end of classical ordination, other forms of ordination have developed which use much of the same terminology, but have a lesser significance in Jewish law (see Rabbi#Middle Ages).

Maimonides ruled 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".[51] 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.

In 1538 Rabbi Jacob Berab of Safed, Land of Israel, attempted to restore the traditional form of semikhah. 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 semikhah through a laying on of hands to four rabbis, including Joseph Karo, who was later to become the author of the Shulchan Aruch, widely viewed as the most important code of Jewish law from the 17th century onwards.

In 1541, Karo succeeded Berab and he perpetuated the tradition by ordaining Moshe Alshich, Elisha Gallico and Jacob Berab II. In the 1590s, Alshich ordained Hayyim Vital, and between the years 1594 and 1599, Jacob Berab II ordained seven more scholars: Moses Galante, Elazar Azikri, Moses Berab (Jacob's brother), Abraham Gabriel, Yom Tov Tzahalon, Hiyya Rofe and Jacob Abulafia.[52]

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. This was not an objection to the semikhah, but to reinstituting 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, by delaying in this matter, it invalidated itself. Rabbi David ibn abi Zimra (Radvaz) of Egypt was consulted, but when Berab died in 1542 the renewed form of semikhah gradually ground to a halt.

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 semikhah. 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 semikhah 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 semikhah 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.[53] 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 semikhah alive, since they were outside the Land of Israel and the semikhah can be granted only in Land of Israel. He answered that since this tribe had been distant from the rest of the Jewish people 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 semikhah alive.

Rabbi Mendel collected the approval of approximately 500 leading rabbis in favor of the renewal of semikhah 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.

Rabbi Zvi Kovsker came to the Holy Land 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 the Holy Land towards getting their approval for the renewal of semikhah, and the reestablishment of a Sanhedrin, as an authentic government for the Jewish people (this was before the establishment of the State of Israel).

In 1948, with the establishment of the modern State of Israel, the idea of restoring the traditional form of semikhah and reestablishing a new "Sanhedrin" became popular among some within the religious Zionist community. Rabbi Yehuda Leib Maimon, Israel's first minister of religious affairs, promoted this idea in a series of articles in the Religious Zionist periodicals "Sinai" and "Hatzofeh," later gathered together in monograph form as "Renewing the Sanhedrin in our New State." 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 Ashkenazic rabbi at the time, Yitzhak HaLevi Herzog, was hesitant to support this goal, and the idea eventually died away.

On October 13, 2004, orthodox rabbis of various streams met as a group in Tiberias and declared themselves to be a re-established Sanhedrin. The basis for re-establishing semikhah had been made by Rabbi Jacob Berab's Sanhedrin, as recorded by Rabbi Yosef Karo (author of Shulchan Aruch). An election was held, as required by halakha. Seven hundred rabbis were reached either in person or by writing, and Rabbi Moshe Halberstam of the Edah Charedis was the first to "receive semikhah" after rabbis Ovadiah Yosef and Yosef Shalom Eliashiv found him fit, although he was too old to actually serve as a judge. He then ordained Rabbi Dov Levanoni, who ordained more rabbis.[54]

This attempt was intended to improve upon 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 this Sanhedrin) said, "I'd be happy if in another few years these chairs are filled by scholars who are greater than us [sic] and we can say: `I kept the chairs warm for you.'"[55]

The current attempt to re-establish the Sanhedrin is the sixth in recent history.