Historical Overview - Revision history

Binyomin at 07:38, 21 April 2008

2008-04-21T07:38:41Z

Binyomin: /* Recent attempt to Re-establish the Sanhedrin in Eretz Yisroel */

2008-04-21T07:36:15Z

‎Recent attempt to Re-establish the Sanhedrin in Eretz Yisroel

Drusho: /* Table of Zugos */

2008-02-26T22:52:41Z

‎Table of Zugos

Binyomin at 20:04, 26 February 2008

2008-02-26T20:04:03Z

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 The two leading Torah personalities at the end of the Second Temple period were Rabban Yochanan ben Zakkai, dean of the Sanhedrin, and Rabban Shimon ben Gamliel, of the family of Hillel, the Nasi.  Of the two, the undisputed leader was Rabban Yochanan ben Zakkai.  He counteracted every attempt of the Sadducees to tamper with the Halachah.  The importance of his success in this defense of the Torah is highlighted by the fact that the Sages proclaimed as minor holidays the occasion swhen Rabban Yochanan defeated his Sadducean opponents.  In his capacity as president or Nasi of the Sanhedrin, he participated in the central government, and led the political opposition to the treacherous conduct of Josephus in the Galilee.  The Sages, led by Rabban Yochanan and Rabban Shimon generally supported the political line of the more moderate Zealots in their reisistance to Rome.  However, when they realized that because of the internal conflicts and wars there was nochance of withstanding the Romans, they chose to take the initiative in a daring action to save Jerusalem and the Holy Temple from total destruction.  Rabban Yochanan pledged non-involvement in the revolt to Vespasian in return for three things: "give me Yavneh and its sages [to reconstitute the Sanhedrin]", the family of [Hillel] Rabban Shimon ben Galiel should not come to harm, Vespasian should provide a physician for the R'Tzadok, the tzaddik of the generation who had been fasting and praying that Jerusalem and the Temple should be spared from destruction. [HOJP I, p183-184]
-After the Destruction of the Temple, Yavneh became the spiritual center of the people, and the secret of its survival. Rabban Yochanan ben Zakkai re-organized the Sanhedrin, which fixed the date of each new month and the time of each leap year.  From Yavneh he sent instructions to the scattered Jewish communities in matters of law and observance, and Jews from all over the Diasproa turned to Yavneh for answers and advice.  Without any formal declaration [and without the immediate participation of the leading scholars of the generation], Yavneh became the new center of the Jewish people. When the Sanhedrin proclaimed hte beginning of a new month, messengers were sent out to the more remote communities, and fire signals were used to communicate the news to the Jews in Babylonia.  In deliberating on whether to add a month to the year, the Sanhedrin considered whether bad weather woul dprevent the far-flung exiles from arriving in Jerusalem in time for the Pesach pilgrimage.  It is true that with the arrival of Ezra and his followers Jerusalem had returned to its place of pre-eminence in Jewish life, and it was from there, and especially the Sanhedrin, that authoritative instructions went forth to Jews everywhere.  Nevertheless, the study of Torah had continued throughout all these years in Babylonia uninterrupted. [HOJP I, p201-203]
+After the Destruction of the Temple, Yavneh became the spiritual center of the people, and the secret of its survival. Rabban Yochanan ben Zakkai re-organized the Sanhedrin, which fixed the date of each new month and the time of each leap year.  From Yavneh he sent instructions to the scattered Jewish communities in matters of law and observance, and Jews from all over the Diasproa turned to Yavneh for answers and advice.  Without any formal declaration [and without the immediate participation of the leading scholars of the generation], Yavneh became the new center of the Jewish people. When the Sanhedrin proclaimed the beginning of a new month, messengers were sent out to the more remote communities, and fire signals were used to communicate the news to the Jews in Babylonia.  In deliberating on whether to add a month to the year, the Sanhedrin considered whether bad weather woul dprevent the far-flung exiles from arriving in Jerusalem in time for the Pesach pilgrimage.  It is true that with the arrival of Ezra and his followers Jerusalem had returned to its place of pre-eminence in Jewish life, and it was from there, and especially the Sanhedrin, that authoritative instructions went forth to Jews everywhere.  Nevertheless, the study of Torah had continued throughout all these years in Babylonia uninterrupted. [HOJP I, p201-203]
 ==Christian Traditions==
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 Zuta.</i><br>
 High Priest information based on Josephus</font></font>

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 Maimonides and other medieval commentators suggested that, although the line of semikha (Biblical Ordination) from Moses had been broken at the dissolution of the Sanhedrin, if the sages of the Land of Israel united in promoting a single candidate as Nasi (leader), that individual would have semikha, and could then grant it to others, thus re-establishing the Sanhedrin.  Following the establishment of the State of Israel, the new minister of religion, Rabbi Yehuda Leib Hacohen Maimon, was in favour of the idea, but was unable to persuade ultra-Orthodox groups.
-Any attempt to re-establish the Sanhedrin must be based on the re-institution of semikha, according to the principles set out by Maimonides. Rabbi Dov Levanoni explained the steps that he and others claim led to reinstitution of semikha, renewed through a consensus of over seven hundred leading rabbis living in the Land of Israel. Rabbi Levanoni explained that Rabbi Moshe Halberstam, a senior rabbi on Jerusalem's Eda Haredis, became the first samukh (ordained one). This was after after receiving approval by the leading rabbis followed by most of Israel's religious Jews and none of the hundreds of rabbis consulted via written letters expressed objections. Leading sages have supported the semikha directly, indirectly or abstained. Supporting rabbis, Rabbi Levanoni said, included Hareidi-Religious Rabbi Shalom Elyashiv and former Chief Sephardic Rabbi Ovadia Yosef. "Rav Zalman Nechemia Goldberg gave his blessing as well, along with many others," Rabbi Levanoni said, "and we pray that all of Israel will join in this effort in our days." Rabbi Dov Stein, explained that Former Chief Sephardic Rabbi Mordechai Eliyahu endorsed the project indirectly - his son was ordained by nascent Sanhedrin. Former Ashkenazi Chief Rabbi and Rosh Yeshiva of Merkaz HaRav Kook Rabbi Avraham Shapira chose to abstain on the issue, but also refused to discourage it.
+Any attempt to re-establish the Sanhedrin must be based on the re-institution of semikha, according to the principles set out by Maimonides. Rabbi Dov Levanoni explained the steps that he and others leading to the reinstitution of semikha, renewed through a consensus of over seven hundred leading rabbis living in the Land of Israel. Rabbi Levanoni explained that Rabbi Moshe Halberstam, a senior rabbi on Jerusalem's Eda Haredis, became the first samukh (ordained one). This was after after receiving approval by the leading rabbis followed by most of Israel's religious Jews and none of the hundreds of rabbis consulted via written letters expressed objections. Leading sages have supported the semikha directly, indirectly or abstained. Supporting rabbis, Rabbi Levanoni said, included Hareidi-Religious Rabbi Shalom Elyashiv and former Chief Sephardic Rabbi Ovadia Yosef. "Rav Zalman Nechemia Goldberg gave his blessing as well, along with many others," Rabbi Levanoni said, "and we pray that all of Israel will join in this effort in our days." Rabbi Dov Stein, explained that Former Chief Sephardic Rabbi Mordechai Eliyahu endorsed the project indirectly - his son was ordained by nascent Sanhedrin. Former Ashkenazi Chief Rabbi and Rosh Yeshiva of Merkaz HaRav Kook Rabbi Avraham Shapira chose to abstain on the issue, but also refused to discourage it.
-In October 2004 (Tishrei 5765), a group of rabbis claiming to represent varied communities in Israel undertook a ceremony in Tiberias, where the original Sanhedrin was disbanded, which they claim re-establishes the body. The nascent Sanhedrin was established by Rabbi Dov Levanoni, who received ordination from Rabbi Moshe Halberstam, a leader of the Eda Haredis' Beis Din Zedek religious court. Rabbi Levanoni ordained Rabbi Tzvi Idan as temporary Nasi, but he soon stepped aside in favour of well-known Jewish author Rabbi Adin Steinsaltz.
+In October 2004 (Tishrei 5765), a group of rabbis representing varied communities in Israel undertook a ceremony in Tiberias, where the original Sanhedrin was disbanded, which they claim re-establishes the body. The nascent Sanhedrin was established by Rabbi Dov Levanoni, who received ordination from Rabbi Moshe Halberstam, a leader of the Eda Haredis' Beis Din Zedek religious court. Rabbi Levanoni ordained Rabbi Tzvi Idan as temporary Nasi, but he soon stepped aside in favour of well-known Jewish author Rabbi Adin Steinsaltz.
-The nascent Sanhedrin is not recognized by the Israeli government (although a ruling of a subordinate court of the Sanhedrin was consulted by a secular Israeli court) nor by the vast majority of Jews, regardless of their level of observance. In the Hareidi world, most people are unaware of its existence or do not accept its authority. However, a year after its establishment, it was reported that the body was in "dialogue with the Ministry of Education over the Bible and Scriptures curriculum".
+The nascent Sanhedrin is not recognized by the Israeli government, nor by the vast majority of Jews, regardless of their level of observance. In the Hareidi world, most people are unaware of its existence or do not accept its authority. It appears to have quasi-recognition from the secular court system as a rabbinical court. This appears to be inherited from Turkish law, where Christian and Islamic courts were recognized as having authority over their members. A year after its establishment, it was reported that the body was in "dialogue with the Ministry of Education over the Bible and Scriptures curriculum".
 Though the majority of the membership of the 71-member nascent Sanhedrin remain anonymous, seven members have been selected to represent the body to the public. Three of these seven are leaders in the Temple Mount Movement. Subscribers to the Temple Mount Movement believe that the obligation to build the Temple is still in force, and that Jews have an obligation to work towards that end. Some of them also believe that if the Temple can be rebuilt, it will usher in a Messianic Era of eternal peace.  The nascent Sanhedrin has confirmed some of the policy of the Temple Mount Movement by announcing its intention to form a committee to research the steps necessary to prepare for the rebuilding of the Temple at some time in the future.

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 <i>Seder Olam
 Zuta.</i><br>
-High Priest information based on Josephus</font></font></body></html>
+High Priest information based on Josephus</font></font>