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Semikhah () is the traditional term for in Judaism.

The original semikhah was the formal "transmission of authority" from through the generations. This form of semikhah ceased between 360 and 425 CE. Since then, semikhah has continued in a less formal way; throughout , there have been several attempts to reestablish the classical semikhah.

The title of "rabbi" has "proliferated greatly over the last century". Nowadays, semikhah is also granted for a comparatively limited form of ordination, bestowing the authority to apply in specific Jewish settings rather than across the Jewish people writ large. In non- religious movements, rabbinical education often emphasizes the modern roles of rabbis, such as preaching, teaching, counseling, and pastoral work.

In recent times, relatedly, some institutions grant ordination for the role of (cantor), extending the "investiture" granted there from the 1950s. Less commonly, since the 1990s, ordination is granted for the role of lay leader – sometimes titled darshan. Ordination may then also be specifically termed סמיכה לרבנות ('rabbinical ordination'), סמיכה לחזנות ('cantorial ordination'), or הסמכת מגיד ('maggidic ordination').


Etymology and related terminology
The word semikhah derives from a Hebrew root סמכ ( smk) that means to "rely on", in the sense of "lean on", or "to be authorized"; the literal meaning of semikhah is "leaning of". Semikhah may refer to the "conferring" of the ordination, or as a noun, to the certification itself, where the plural is Semakhot (or Semachot); one with ordination may then be referred to as a Musmach. A precedent Biblical usage here, quotes a tradition that this entailed, also, ordination. is Numbers 8:10, describing the preparation of the for service.

A rabbi is also sometimes referred to as a Moreh Hora'ah (מורה הוראה) "one who teaches Halakhic decisions", while the ordination itself is called Heter Hora'ah (היתר הוראה) "permission to make Halakhic decisions", certifying that the holder has the facility to apply his "thorough knowledge of the " to the facts of a given halakhic question, and (implicitly) certifies also that the candidate is suitable to function as a community rabbi. These terms derive from 10:11, where the requirement is specified Sefer Mitzvot Katan 111 sees this verse as constituting a . See also , Talmud Torah 5:4 that halakhic decisions are to be made only by a qualified authority.


Concept
[[File:Rabbi Aryeh Kaplan's Semicha from Rabbi Eliezer Yehuda Finkel.jpg |thumb| Example semikhah certificate, Yadin Yadin, of Rabbi awarded by Rabbi Eliezer Yehuda Finkel. The wording, as is typical, states that the holder is learned in Shas (ש״ס) – i.e. has wide knowledge of Talmud – as well as in Rishonim and Acharonim – i.e. has deep knowledge of Halakha. The phrase "כל מן דין סמוכין לנא"Talmud Sanhderin 14:a is often included, and translates "anyone of this caliber may be ordained for us"; similarly often included is the phrase "הגיע להוראה" ( "hegia leHora'ah"), which describes the Musmach as having "arrived at the Hora'ah".]]

In concept, semikhah represents a "bond" dating back to the time of and . It is held that God taught the to Moses on Mount Sinai in 1312 BCE and that since that time, the knowledge of the Torah has been passed from generation to generation by the conferment of semikhah, rabbinic ordination, or the unbroken transmission of authority dating back to that time. This unbroken chain of Torah teaching is thus said to have continued for over 3300 years and continues to this day.

The ancient formula for semikhah was "Yoreh Yoreh. Yadin Yadin". ("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. Classical semikhah was granted by a court of three judgesMishnah Sanhedrin 1:3 and it later required the participation of at least one who had attained this status himself. According to the other two need not be semukhim.Mishneh Torah, Hilchot Sanhedrin 4:3

Today, semikha is generally through an institution, a or specialized , but is often granted by an individual. The testing here מידע לנבחנים - רבנות ("Information re testing for Rabbanut, the Chief Rabbinate of Israel Semikhah Certification"), www.gov.il Catalog, Rabbinical College of America Semikhah Requirements, Rabbi Isaac Elchanan Theological Seminary Catalog, Rabbinical College Bobover confirms one's ability to decide ("posek]]") a question in (Jewish law). The examination has a dual concern: firstly it confirms knowledge of the law as presented in , the standard code of law (with more recent applications from relevant teshuvot, or responsa); secondly, it also confirms an understanding of the underlying principles, by testing the relevant Talmudic , together with their development by the and , especially the Arba'ah Turim; see .


Varieties of ordination
The Talmud lists three classes of semikhah issued: 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 judgments on matters of religious law as it pertains to daily life, focusing on , referred to as "Issur v'Hetter", and (both from Shulchan Aruch Yoreh De'ah), and permissible or forbidden activities on and (). 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, 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 ; the basis here is the section, and will usually include parts of such as the laws of Gittin; 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, even though the Talmud states that one can have be granted Yadin Yadin without 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 .

Many Yoreh Yoreh programs, for example the Chief Rabbinate's and , include testing in (Laws of mourning; Yoreh Deah) and/or ( Even Ha'ezer section). Traditionally – and on the other hand – Yoreh Yoreh covered kashrut only, Interview with Rabbi Yosef Barber, Head of the Smicha program at Yeshivas Chovevei Torah and this is still often the case. Example Semicha certificate: " Yoreh Yoreh BeIssur v'Hetter" Although apparently limited,See Rambam Sanhedrin veha'Onashin haMesurin lahem Ch4:8, discussing Semicha as limited to certain areas of Halakha. 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,, Yoreh De'ah 242:14 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 , a more qualified authority; see ). Similar, a semicha focusing on the laws of is sometimes granted. Often, niddah will require a separate specialized certification, as – given their intricate and sensitive nature – an element of shimush, or "apprenticeship",See for illustration of apprenticeship in Halakhik areas, Rambam at Tzaraat 9:2. Chabad. pertains particularly to these halakhot. (In fact shimush more generally, is (implicitly) required before one serves as a Rabbi. Berakhot 47b: " said: Even if someone studied and reviewed, but did not serve sages, that one is an ignoramus.") 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 to qualify as a , , , or ; these inhere a major practical element and thus require significant shimush.


Modern semakhot
As outlined, additional forms of semikhah are issued in modern times with their content departing from the above, to an extent reflecting Training the Rabbinate, Case Study: Five Conservative/Masorti Rabbinical Schools. the contemporary Rabbinic role. See for further outline.

An Orthodox semikha, " Rav U'Manhig", "(pulpit) Rabbi and (community) leader", About Semicha, rbssemicha.com essentially testifies that the recipient has sufficient Torah knowledge to serve in a position of leadershipSee Yoreh Deah 242:29, where it is held that in recent times, additional to granting Heter Ho'ra'ah, semicha certifies one's suitability for the role of Community Rabbi. (as "rabbi" essentially means "teacher", not necessarily "halakhic 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 .

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", as opposed to Halakha; further, often in these institutions less emphasis is placed on Talmud and Jewish law, "but rather on sociology, cultural studies, and modern Jewish philosophy". See .

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 - and, as for Dayanut, has Yoreh Yoreh as a prerequisite; see .


Ordination ceremony
The ceremony where ordination is conferred is known as Hag HaSemikha, 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 and often hand-written on parchment. Receiving ordination has been a festive occasion accompanied by celebration since Talmudic times. According to the Talmud, when the rabbis ordained , they sang a bridal song in his honor: "Even though she painted not her eyes with , neither darkened her cheeks with rouge, nor plaited her hair, she is still a graceful doe of!" Ketubbot 17a the analogy and implication being: just as a bride is inherently beautiful, so for ordination, one's Torah knowledge must be immediately apparent., Babylonian Talmud Sanhedrin 14a, p. 143. They also sang at the ordination of Rabbi Ammi and : "Just like these, just like these, ordain for us!"; epitomizing, as they did, the ideal candidate for ordination. This wording - כל מן דין סמוכו לנא - as per the certificate displayed, is still often included on semikhah diplomas.


Contemporary usage
In the prevailing sense, "smicha" generally refers to the of a rabbi within all modern Jewish religious movements from to .

This " Smicha lerabbanut" signifies the transmission of rabbinic authority to give advice or judgment in , thus overlapping to some extent with the classical usage, per #Concept above; see also . In this context, "" is sometimes used to refer to a student's primary teacher.

Smicha lehazzanut, ordination as a , similarly signifies the transmission of authoritative knowledge about Jewish musical and . This is granted within some denominations.


Status of current rabbis
Although presently most functioning (i.e. "") rabbis hold semikhah, this was until quite recently not always required, and in fact many 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 with a vast knowledge of the commentaries of the and and , added to knowledge of the and ("Jewish Law"). In the UK, a communal minister who does not have semikhah has the title "Reverend" rather than "rabbi".

Many and 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.Yissocher Frand, Listen To Your Messages, p. 89; however see a contradictory report 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 Responsum 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.


Ordination of cantors
Many cantorial institutions in the currently grant smicha lehazzanut to their students. Some have historically used the term to describe the conferral of cantorial authority onto their graduates.

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 () have recently begun to use the term "ordination" instead of "investiture". Other institutions that ordain cantors include (pluralistic), the Academy for Jewish Religion (pluralistic), and Aleph ().

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


Modern lay leader ordination
Beginning in the mid to late 1990s, the Reform, Renewal and Conservative Jewish movements have ordained lay leaders to positions such as spiritual director, (chaplain), and . Lay leaders within Judaism serve both in formal spaces like synagogues, independent , 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, the Union for Reform Judaism, and AJRCA's chaplaincy school.


Classical semikhah
Classical semikhah refers to a specific type of ordination that, according to traditional Jewish teaching, traces a line of authority back to , the , and the . The line of classical semikhah is generally believed to have died out in the 4th or 5th century CE, but it is widely held that a line of Torah conferment remains unbroken.


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

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

This procedure caused the "spirit" in Moses to enter Joshua as well: "Now Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands upon him; and the Israelites heeded him, doing as יהוה had commanded Moses." Similarly, when Moses found the task of leadership too difficult, God caused the "spirit" in Moses to enter seventy additional elders (though no resting of hands is mentioned here).

According to later tradition, the elders ordained their successors in the same way, and their successors ordained others. This chain of hands-on semichah continued through the time of the to an undetermined time.See 1:1


Mishnah and Talmud
Despite the name, the classical semikhah did not 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.Talmud, Sanhedrin 13b 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 Bar Kokhba revolt in 132–135 CE, the Romans put down the revolt, and the emperor 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 Judah ben Bava, who took five students of the recently martyred to a mountain pass far from any settlement or farm, and ordained all five students. When the Romans attacked them, Judah 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 – , Shimon, Judah bar Ilai, Jose ben Halafta and Eleazar ben Shammua – escaped and became the next generation of Torah leadership.

The exact date 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.Nachmanides, Sefer Hazekhut, Gittin ch 4; Rabbenu Nissim, ibid; Sefer Haterumot, Gate 45; R Levi ibn Haviv, Kuntras Hasemikhah. However, 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). A History of the Jewish People, by Hayim Ben-Sasson, Harvard University Press (October 15, 1985), It seems to have continued until at least 425, when executed and suppressed the Patriarchate and Sanhedrin.


Post-Talmudic: The decline of classical semikhah
The original line of succession seems to have died out in the 4th or 5th centuries. The , 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. Others, such as Yisroel ben Shmuel 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).


Attempts to revive classical semikhah
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"., Hilchot Sanhedrin 4:11 Based on this ruling, in 1538 attempted to reestablish semikhah in . This attempt attracted some prominent supporters, including (author of the ), who himself received semikhah from Berab, and then gave semikhah to others. However, other rabbis ruled that Berab's semikhah was invalid. In any case, Berab's chain of semikhah died out again after several generations.

Berab's attempt was the model for several other attempts to revive semikhah and reestablish the Sanhedrin, including one attempt in Israel in 2004.


See also


Notes

Further reading
  • Albeck, H. (1943). "Semikha and Minnui and Beth Din", in: Zion 8, pp. 85–93 (in Hebrew)
  • Julius Newman: Semikhah (ordination). A study of its origin, history, and function in Rabbinic literature. Manchester University Press. Manchester 1950.


External links

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