Semicha

, "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. This line of succession seems to have died out sometime during the fourth or fifth century CE.

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.

emicha in the times of the Torah

According to the Hebrew Bible, Moses ordained Joshua through "semicha". (). The elders later ordained their successors in this way. Their successors in turn ordained others. This chain of hands-on "semicha" continued through the time of the Second Temple, and at least until the time of Hillel II.

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 "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." (]

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.' [http://www.haaretz.com/hasen/objects/pages/PrintArticleEn.jhtml?itemNo=641039]

The current attempt to re-establish the Sanhedrin is the sixth attempt in recent history, but unlike previous attempts, there seems to be [http://www.jcpa.org/jl/vp449.htm 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 [http://www.haaretz.com/hasen/objects/pages/PrintArticleEn.jhtml?itemNo=703404 moral climate] created by actions of the State of Israel which [http://www.israelnationalnews.com/news.php3?id=102198 have been perceived] by communities around the world both Jewish and Gentile as controversial.

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 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 "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.

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

ee also

*Semicha in sacrifices
*

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

* [http://thesanhedrin.org/en/main/rabbibeirav.html Rabbi Yaakov Beirav's attempt to re-establish a Sanhedrin in 1538]
* [http://rabbi.bendory.com/docs/shalshelet.php 130 Documented "Generations" of Semicha] , from Mt. Sinai to the present
* [http://www.virtualgeula.com/semicha/semicha500.pdf Curriculum for the Semicha Tests of the Chief Rabbinate of Israel]