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Rabbi, in Judaism , means a religious ‘teacher’, or more literally, ‘great one’. The word ''Rabbi'' is derived from the Hebrew root word , ''rav'', which in biblical Hebrew means ‘great’ or ‘distinguished (in knowledge)’. Sephardic and Yemenite Jews pronounce this word ''ribbī''; the modern Israeli pronunciation ''rabbī'' is derived from a recent (18th century) innovation in Ashkenazic prayer books, although this vocalization is also found in some ancient sources. Other varieties of pronunciation are ''rəvī'', ''rubbī'', and, in Yiddish, ''rebbə''. The word comes from the Semitic root R-B-B, and is Cognate to Arabic ربّ ''rabb'', meaning "lord" (generally used when talking about God, but also about temporal lords as well). HISTORICAL OVERVIEW The governments of the kingdoms of Israel and the Judah were based on a system of Jewish kings, prophets, the legal authority of the court of the Sanhedrin and the ritual authority of Priesthood . Members of the Sanhedrin all had to receive their '' Semicha '' ("ordination" derived in an uninterrupted line of transmission from Moses ) yet they were more frequently referred to as judges (''dayanim'') akin to the ''Shoftim'' or "Judges" as in the Book Of Judges , rather than rabbis. All of the above personalities would have been expected and assumed to be steeped in the wisdom of the Torah and the Commandments , which would have made them - in modern language - “rabbis”. This is illustrated by an important two thousand year old teaching in Ethics Of The Fathers (''Pirkei Avot'') of the Mishnah which cites King David by saying: He who learns from his fellowman a single chapter, a single 3:35), 'and the perfect shall inherit good' (Proverbs 28:10). And only Torah is truly good, as it is said: 'I have given you a good teaching, do not forsake My Torah' (Psalms 128:2). With the destruction of the two Temples In Jerusalem , the end of the Jewish monarchy, and the decline of the dual instititutions of prophets and the priesthood, the focus of scholarly and spiritual leadership within the Jewish people shifted to the sages of the Men Of The Great Assembly (''Anshe Knesset HaGedolah''). This assembly was composed by the earliest "rabbis" as we know them for the last two thousand years, in large part because they began the formulation and explication of what became known as Judaism's " Oral Law (''Torah SheBe'al Peh''). This was eventually encoded and codified within the Mishnah and Talmud and subsequent rabbinical scholarship, producing what is known as Rabbinic Judaism . Sages as rabbis The rabbi is not an occupation found in the Torah (i.e. the Pentateuch ) as such; the first time this word is mentioned is in the Mishnah (most commonly thought to be codified around 200 C.E, that codification often attributed to Rabbi Judah Hanasi). The basic form of the rabbi developed in the Pharisaic and Talmud ic era. The more ancient generations had no such titles as ''Rabban'', ''Ribbi'', or ''Rab'', for either the Babylonian sages or the sages in Israel. This is evident from the fact that Hillel I , who came from Babylon , did not have the title ''Rabban'' prefixed to his name. Of the Prophets , also, who were very eminent, it is simply said, " Haggai The Prophet " etc., "Ezra did not come up from Babylon" etc., the title ''Rabban'' not being used. Indeed, this title is not met with earlier than the time of the patriarchate. This title was first used for Rabban Gamaliel The Elder , Rabban Simeon his son, and Rabban Johanan Ben Zakkai , all of whom were patriarchs or presidents of the Sanhedrin . The title ''Ribbi'' too, came into vogue among those who received the laying on of hands at this period, as, for instance, Ribbi Zadok , Ribbi Eliezer Ben Jacob , and others, and dates from the time of the disciples of Rabban Johanan Ben Zakkai downward. Now the order of these titles is as follows: ''Ribbi'' is greater than ''Rab''; ''Rabban'' again, is greater than ''Ribbi''; while the simple name is greater than ''Rabban''. Besides the presidents of the Sanhedrin no one is called ''Rabban''. The title "Ribbi" was borne by the sages of ancient Israel, who were ordained by the Sanhedrin in accordance with the custom handed down by the elders. They were titled ''Ribbi'' and received authority to judge penal cases. ''Rab'' was the title of the Babylonian Sage s who taught in the Babylonian Academies . After the suppression of the Patriarchate and Sanhedrin by Theodosius II in 425, there was no more formal ordination in the strict sense. A recognised scholar could be called ''Rab'' or ''Hacham'', like the Babylonian sages. The transmission of learning from master to disciple remained of tremendous importance, but there was no formal rabbinic qualification as such. Maimonides rules that every congregation is obliged to appoint a preacher and scholar to admonish the community and teach Torah, and the social institution he describes is the germ of the modern congregational rabbinate. In the fifteenth century in Central Europe, the custom grew up of licensing scholars with a diploma entitling them to be called ''Mori'' (my teacher). At the time this was objected to as ''hukkat ha-goy'' (imitating the ways of the Gentiles), as it was felt to resemble the conferring of doctorates in Christian universities. However the system spread, and it is this diploma that is referred to as ''semicha'' (ordination) at the present day. BECOMING A RABBI Traditionally, a man obtains '' Semicha '' ("rabbinic ordination") after the completion of an arduous learning program in the codes of Jewish Law and Responsa . The most general form of ''semicha'' is ''Yore yore'' ("he shall teach"). Most Orthodox rabbis hold this qualification; they are sometimes called a ''moreh hora'ah'' ("a teacher of rulings"). A more advanced form of ''semicha'' is ''Yadin yadin'' ("he shall judge"). This enables the recipient to adjudicate cases of monetary law, amongst other responsibilities. Although he can now be formally addressed as a ''dayan'' ("judge"), the vast majority retain the title ''rabbi.'' Only a small percentage of rabbis earn this ordination. Although not strictly necessary, many Orthodox rabbis hold that a '' Beth Din '' (court of Jewish law) should be made up of ''dayanim''. Orthodox Judaism An Orthodox semicha requires the successful completion of a rigorous program encompassing Jewish law and responsa in keeping with longstanding tradition. Orthodox rabbinical students work to gain knowledge in Talmud , Rishonim and Acharonim (early and late medieval commentators) and Jewish Law . They study sections of the Shulchan Arukh (codified Jewish law) and its main commentaries that pertain to daily-life questions (such as the laws of keeping Kosher , Shabbat , and the laws of sex as it relates to Family Purity ). Orthodox rabbis typically study at Yeshiva s, which are dedicated religious schools. Modern Orthodox rabbinical students, such as those at Yeshiva University , study some elements of modern theology or philosophy, as well as the classical rabbinic works on such subjects. The entrance requirements for an Orthodox yeshiva include a strong background within Jewish law, liturgy, Talmudic study, and attendant languages (e.g., Hebrew , Aramaic and in some cases Yiddish ). Since rabbinical studies typically flow from other yeshiva studies, those who seek a semicha are typically not required to have completed a university education. There are some exceptions to this rule, including Yeshiva University , which requires all rabbinical students to complete an undergraduate degree before entering the program and a Masters or equivalent before ordination. Haredi Judaism While some Haredi (including Hasidic ) Yeshiva s (also known as "Talmudical/Rabbinical schools or academies") do grant official ''semicha'' ("ordination") to many students wishing to become rabbis, most of the students within the yeshivas engage in Learning Torah or Talmud without the goal of becoming rabbis or holding any official positions. The curriculum for obtaining ''semicha'' ("ordination") as rabbis for Haredi and Hasidic scholars is the same As Described Above for all Orthodox students wishing to obtain the official title of "Rabbi" and to be recognized as such. Women do not, and cannot, become rabbis in Orthodox Judaism. Only men can do so, and only after a long process of study in, and recognition by, their own yeshivas. Within the Hasidic world, the positions of spiritual leadership are dynastically transmitted within established families, usually from fathers to sons, while a small number of students obtain official ordination to become Dayanim ("judges") on Religious Courts , Poskim ("decisors" of Jewish Law ), as well as teachers in the Hasidic schools. The same is true for the non-Hasidic Litvish yeshivas that are controlled by dynastically transmitted Rosh Yeshiva s and the majority of students will not become rabbis, even after many years of post-graduate Kollel study. Some yeshivas, such as (in Baltimore , Maryland ), may encourage their students to obtain ''semicha'' and mostly serve as rabbis who teach in other yeshivas or Hebrew day schools. Other yeshivas, such as Yeshiva Chaim Berlin ( Brooklyn , New York) or the Mirrer Yeshiva (in Brooklyn and Jerusalem ), do not have an official "semicha/rabbinical program" to train rabbis, but provide semicha on an "as needs" basis if and when one of their senior students is offered a rabbinical position but only with the approval of their ''rosh yeshivas''. Consequently, within the world of '' (" head [of the yeshiva"), ''Rosh HaYeshiva'' ("head the yeshiva"), "Mashgiach" (for Mashgiach Ruchani ) ("spiritual supervsor/guide"), ''Mora DeAsra'' ("teacher/decisor" [of the/this place"), ''HaGaon'' ("the genius"), '' Rebbe '' ("[our/my] rabbi"), ''HaTzadik'' ("the righteous/saintly"), "ADMOR" ("Adoneinu Moreinu VeRabeinu") ("our master, our teacher and our rabbi/master") or often just plain ''Reb'' which is a shortened form of ''rebbe'' that can be used by, or applied to, any married Jewish male as the situation applies. Note: A '' Rebbetzin '' (a Yiddish usage common among Ashkenazim ) or a '' Rabbanit '' (in Hebrew and used among Sephardim ) is the official "title" used for, or by, the wife of any Orthodox, Haredi, or Hasidic rabbi. ''Rebbetzin'' may also be used as the equivalent of ''Reb'' and is sometimes abbreviated as such as well. Conservative and Masorti Judaism literature, Jewish ethics and lore, the codes of Jewish law, the Conservative Responsa literature, both traditional and modern Jewish works on theology and philosophy. Conservative Judaism has less stringent study requirements for Talmud and responsa study compared to Orthodoxy but adds following subjects as requirements for rabbinic ordination: pastoral care and Psychology , the historical development of Judaism; and academic Biblical Criticism . Entrance requirements to a Conservative rabbinical study include a strong background within Jewish law and liturgy, knowledge of Hebrew, familiarity with rabbinic literature, Talmud, etc., and the completion of an undergraduate university degree. Rabbinical students usually earn a secular degree (e.g., Master of Hebrew Letters) upon graduation. Ordination is granted at the Ziegler School Of Rabbinic Studies in Los Angeles, the Rabbinical School of the Jewish Theological Seminary in New York, the Schechter Institute for Jewish Studies in Jerusalem, the Jewish Theological Seminary of Budapest and the Seminario Rabinico Latinoamericano in Buenos Aires (Argentina). Conservative seminaries are now ordaining female rabbis and training female Cantor s. There are still traditional Conservative congregations (many found in Ontario, Canada) that resist this movement. Reform and Reconstructionist Judaism Reconstructionist Judaism and Reform Judaism have different requirements for ordination. Reform and Reconstructionist rabbis learn less Talmud, Codes and halakhic responsa than in Orthodox or Conservative seminaries; they may study more in other areas such as Sociology , cultural studies, modern Jewish philosophy, and Pastoral Care . The Reform and Reconstructionist rabbinical seminaries require students to first earn a bachelor's degree before entering the rabbinate as well as have a basic knowledge of Hebrew. {Link without Title} Studies are mandated in pastoral care and psychology, the historical development of Judaism; and academic biblical criticism. In addition, practical rabbinic experience, such as working at a small congregation as a student rabbi one weekend or month or interning at a larger synagogue as a student rabbi is required. In Reform Judaism, both men and women may be rabbis, in keeping with the Reform movement's longstanding commitment to gender equality. The seminary of Reform Judaism in the United States is Hebrew Union College-Jewish Institute Of Religion . It has campuses in Cincinnati , New York City , Los Angeles , and in Jerusalem . In the United Kingdom the Reform and Liberal movements maintain Leo Baeck College for the training of rabbis, and in Germany the Abraham Geiger College trains Europeans for the rabbinate. The rabbinical college for Reconstructionist Judaism is called The Reconstructionist Rabbinical College and is located in Wyncote, Pennsylvania , just outside Philadelphia. THE ROLE OF THE RABBI IN THE LAST 200 YEARS In 19th century Germany and the United States , the duties of the rabbi became increasingly influenced by the duties of the Protestant Christian Minister , hence the title " Pulpit rabbis". Sermon s, pastoral counseling, representing the community to the outside, all increased in importance. Non-Orthodox rabbis, on a day-to-day business basis, now spend more time on these traditionally non-rabbinic functions than they do teaching, or answering questions on Jewish law and philosophy. Within the Modern Orthodox community, rabbis still mainly deal with teaching and questions of Jewish law, but are increasingly dealing with these same pastoral functions. Orthodox Judaism 's National Council Of Young Israel and Modern Orthodox Judaism 's Rabbinical Council Of America have set up supplemental pastoral training programs for their rabbis. Traditionally, rabbis have never been an intermediary between God and man. This idea was traditionally considered outside the bounds of Jewish Theology . Unlike spiritual leaders in many other faiths, they are not considered to be imbued with special powers or abilities. In fact, all rituals in Judaism can be performed by any Jew of age. In an ironic twist, the secular system in most states requires that a Jewish wedding be performed by an ordained rabbi in order to be legally recognised, even though there is no such requirement in Jewish law. In other words, the secular system treats Rabbis as the Jewish equivalent to Catholic Priests or Protestant Ministers, although they are not religious equivalents. WHAT IS A RABBI? Historically and until the present, recognition of a rabbi relates to a community's perception of the rabbi's competence to interpret Jewish law and act as a teacher on central matters within Judaism. More broadly speaking, it is also an issue of being a worthy successor to a sacred legacy. As a result, there have always been greater or lesser disputes about the legitimacy and authority of rabbis. Historical examples include Samaritans and Karaites . Acceptance of rabbinic credentials involves both issues of practicality and principle. As a practical matter, communities and individuals typically tend to follow the authority of the rabbi they have chosen as their leader (called by some as the Mara D'atra ) on issues of Jewish law. They may recognize that other rabbis have the same authority elsewhere, but for decisions and opinions important to them they will work through their own rabbi. The same pattern is true within broader communities, ranging from Hasidic communities to rabbinical or congregational organizations: there will be a formal or ''de facto'' structure of rabbinic authority that is responsible for the members of the community. The divisions between the various religious branches within Judaism may have their most pronounced manifestation on whether rabbis from one movement recognizes the legitimacy and/or authority of rabbis in another. As a general rule within Orthodoxy and among some in the Conservative movement, rabbis are reluctant to accept the authority of other rabbis whose Halakhic standards are not as strict as their own. In some cases, this leads to an outright rejection of even the legitimacy of other rabbis; in others, the more lenient rabbi may be recognized as a spiritual leader of a particular community but may not be accepted as a credible authority on Jewish law.
These debates cause great problems for recognition of Jewish marriages, conversions, and other life decisions that are touched by Jewish law. Orthodox rabbis do not recognize conversions by non-Orthodox rabbis. Conservative rabbis recognise all conversions done according to halakha. Finally, the North American Reform and Reconstructionst movemements recognize Patrilineality , under certain circumstances, as a valid claim towards Judaism, whereas Conservative and Orthodox maintain the position expressed in the Talmud and Codes that one can be a Jew only through Matrilineality (born of a Jewish mother) or through Conversion To Judaism . Likewise, the North American Reform rabbinate does not accept the offspring of a Jewish mother and Gentile father to be Jewish unless raised unambiguously as Jews. RABBINIC SEMINARIES UNRELATED TO THE MAJOR JEWISH DENOMINATIONS There are several possibilities for receiving rabbinic ordination in addition to seminaries maintained by the large Jewish denominations. These include seminaries maintained by smaller denominational movements, and nondenominational (also called "transdenominational" or "postdenominational") Jewish seminaries.
WOMEN AND THE RABBINICAL CREDENTIAL Jewish tradition and law does not presume that women have more or less of an aptitude or moral standing required of rabbis. However, it has been the longstanding practice that only men become rabbis. This practice is continued to this day within the Orthodox community. Within the non-Orthodox organizations, including the Reform , Reconstructionist , and Conservative movements, women are routinely granted semicha on an equal basis with men. Since 1972 , when Sally Priesand was ordained in the Reform movement, the Hebrew Union College has ordained 464 women rabbis (as of 2006). {Link without Title} The issue of allowing women to become rabbis is not under debate within the Orthodox community. The prevailing consensus among Orthodox leaders and even a small number of Conservative communities is that it is not appropriate for women to become rabbis. The idea of ordaining women as rabbis has sparked widespread opposition among the Orthodox rabbinate. Rabbi Norman Lamm , one of the leaders of Modern Orthodoxy and Rosh Yeshiva of Yeshiva University 's Rabbi Isaac Elchanan Theological Seminary , totally opposes giving semicha to women. "It shakes the boundaries of tradition, and I would never allow it." (Helmreich, 1997) Writing in an article in the ''Jewish Observer'', Moshe Y'chiail Friedman states that Orthodox Judaism prohibits women from being given semicha and serving as rabbis. He holds that the trend towards this goal is driven by Sociology , and not '' Halakha '' ("Jewish law".) Modern Orthodox trends in female leadership On the other hand, several efforts are underway within Modern Orthodox communities to include qualified women in activities traditionally limited to rabbis:
BECOMING A RABBI: THE ORDINATION QUESTION There is no formal requirement to have '' Semicha '' in order to be called "rabbi" by one's students; it is not a title that one gives to oneself. Haredi Judaism and Hasidic Judaism hold that being tested and certified as a rabbi might be a requirement for certain employment opportunities, but in and of itself it is not the ultimate goal to which an individual need aspire. Rather, they encourage their students and disciples within the Yeshiva s they lead to study the Torah as an end in itself. Through probing the hidden beauty of the Torah students gain a deep and profound understanding of the divine wisdom it contains, enabling them to better serve God on the highest levels of spirituality. Students are also instructed in the study of Mussar , or an equivalent, which teaches perfection of one's character, and constantly striving for greater heights. Students are expected to have a general knowledge of the Shulchan Aruch (Code of Jewish Law), so that even when they go into business, or other fields, they will continue to utilize the Torah's teachings, and live their lives accordingly. TITLES The Chief Rabbi 's name is often followed by ABD, which stands for Av Beth Din. Rav ( Heb. רב) is the Hebrew word for rabbi. It is an age-old tradition that as a sign of great respect, some great rabbis are simply called "The Rav." SEE ALSO
REFERENCES General
Women in Orthodoxy
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