Rabbi
51273
move=:edit=
225691814
2008-07-14T22:44:36Z
Sardanaphalus
427947
updating link using [[Project:AutoWikiBrowser|AWB]]
{{for|the town in [[Italy]]|Rabbi, Italy}}
{{Jews and Judaism (sidebar)}}
'''Rabbi''' (pronunciation: {{IPA|[rəb.biː]}}, although in English usually {{IPA|[ˈɹæ.baɪ]}}), in [[Judaism]], means a religious ‘teacher’, or more literally, ‘my great one’, when addressing any master. The word ''rabbi'' derives from the [[Hebrew]] root word {{Hebrew|רַב}}, ''rav'', which in biblical Hebrew means ‘great’, used in many senses, including the sense of a ‘master’ and apprentice, whence someone who is a distinguished ‘teacher’. [[Sephardic]] and [[Yemenite Jews]] pronounce this word {{Hebrew|רִבִּי}} ''ribbī''; the modern [[Israeli]] pronunciation {{Hebrew|רַבִּי}} ''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'',{{Fact|date=February 2007}} and, in Yiddish, ''rebbə''.
Originally in Hebrew, ''rabbi'' (‘my Master’) was a proper term of address while speaking to a superior, in the second person similar to a vocative case. While speaking about a superior, in the third person, one could say ''Ha-Rav'' (‘the Master’) or ''Rabbo'' (‘his Master’). Later, the term evolved into a formal title for members of the Patriarchate, where it no longer means ‘my’ Master. Thus, the title gained an irregular plural form: רַבָּנִים ''Rabbanim'' (‘rabbis’), and not רַבָּי ''Rabbai'' (‘my Masters’).
The word comes from the [[Semitic languages|Semitic]] root R-B-B, and is [[cognate]] to [[Arabic language|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 [[Kingdom of Israel|Israel]] and the [[Kingdom of Judah|Judah]] were based on a system of Jewish kings, prophets, the legal authority of the court of the [[Sanhedrin]] and the ritual authority of [[Kohen|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 [[613 mitzvot|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 [[halakha]], a single verse, a single [[Torah]] statement, or even a single letter, must treat him with honor. For so we find with David King of Israel, who learned nothing from [[Ahitophel]] except two things, yet called him his teacher (in Hebrew: '''''rabbo''''' meaning ‘his rabbi’), his guide, his intimate, as it is said: 'You are a man of my measure, my guide, my intimate' ([[Psalms]] 55:14). One can derive from this the following: If David King of Israel who learned nothing from Ahitophel except for two things, called him his teacher (i.e. '''''rabbo''''' -- his "rabbi"), his guide, his intimate, one who learns from his fellowman a single chapter, a single halakha, a single verse, a single statement, '''or even a single letter''', how much more must he treat him with honor. And honor is due only for Torah, as it is said: 'The wise shall inherit honor' ([[Book of Proverbs|Proverbs]] 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).'' (''Ethics of the Fathers'' 6:3)
With the destruction of the two [[Temple in Jerusalem|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#Oral law in Judaism|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 [[Pharisees|Pharisaic]] and [[Talmud]]ic era.
The more ancient generations had no such titles as ''Rabban'', ''Ribbi''<!-- thus (Ribbi, not Rabbi) according to virtually all old manuscripts/prints-->, 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 [[Nevi'im|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 [[Gamliel I|Rabban Gamaliel the elder]], Rabban Simeon his son, and [[Yohanan ben Zakkai|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, [[Rabbi Zadok|Ribbi Zadok]], [[Rabbi Eliezer ben Jacob|Ribbi Eliezer ben Jacob]], and others, and dates from the time of the disciples of [[Yohanan ben Zakkai|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 "Rabbies" 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 [[Talmud|Babylonian sage]]s who taught in the [[Talmudic Academies in Babylonia|Babylonian academies]].
After the suppression of the [[Nasi|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 [[halakha|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===<!-- This section is linked from [[Rabbi]] -->
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 [[Halakha|Jewish law]]. They study sections of the [[Shulchan Aruch]] (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 [[Niddah|family purity]]). Orthodox rabbis typically study at [[yeshiva]]s, which are dedicated religious schools. [[Modern Orthodox Judaism|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 language|Hebrew]], [[Aramaic language|Aramaic]] and in some cases [[Yiddish language|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 Judaism|Haredi]] (including [[Hasidic Judaism|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 [[Torah study|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 [[Rabbi#Orthodox Judaism|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 [[dayan]]im ("judges") on [[Beth din|religious courts]], [[Posek|poskim]] ("decisors" of [[Halakha|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 [[Yeshiva Chofetz Chaim: Rabbinical Seminary of America|Yeshiva Chofetz Chaim]] (in [[New York]]) and [[Yeshiva Ner Yisrael: Ner Israel Rabbinical College|Yeshiva Ner Yisrael]] (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 Rabbi Chaim Berlin|Yeshiva Chaim Berlin]] ([[Brooklyn]], New York) or the Mirrer Yeshiva (in [[Mir (Brooklyn)|Brooklyn]] and [[Mir (Jerusalem)|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 [[Haredi Judaism]], the English word and title of "Rabbi" for ''anyone'' is often scorned and derided, because in their view the once-lofty title of "Rabbi" has been debased in modern times. This is one reason that Haredim will often prefer using [[Hebrew language|Hebrew]] names for rabbinic titles based on older traditions, such as: ''Rav'' (denoting "[great] rabbi"), ''HaRav'' ("the [great] rabbi"), ''Moreinu HaRav'' ("our teacher the [great] rabbi"), ''Moreinu'' ("our teacher"), ''Moreinu VeRabeinu HaRav'' ("our teacher and our rabbi/master the [great] rabbi"), ''Moreinu VeRabeinu'' ("our teacher and our rabbi/master"), ''[[Rosh yeshiva]]'' ("[the] head [of the] yeshiva"), ''Rosh HaYeshiva'' ("head [of] 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 [[Ashkenazi Jews|Ashkenazim]]) or a ''[[rabbanit]]'' (in [[Hebrew language|Hebrew]] and used among [[Sephardi Jews|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===
[[Conservative Judaism]] confers rabbinic ordination after the completion of a rigorous program in the codes of Jewish law and responsa in keeping with Jewish tradition. Additional requirements include the study of: the Hebrew Bible, Mishna and Talmud, the [[Midrash]] 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 [[Hazzan|cantor]]s. There are still traditional Conservative congregations that resist this development.
===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.[http://huc.edu/admissions/requirements.shtml] 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 and Reconstructionist Judaism, both men and women may be rabbis.
The seminary of [[Reform Judaism]] in the United States is [[Hebrew Union College|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 Judaism (United Kingdom)|Reform]] and [[Liberal Judaism (United Kingdom)|Liberal]] movements maintain [[Leo Baeck College]] for the training of rabbis, and in Germany the [[Progressive Judaism (Germany)|progressive]] [[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 [[Clergy|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 Judaism|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 [[Names of God in Judaism|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.
*The Orthodox rabbinical establishment rejects the validity of Conservative, Reform and Reconstructionist rabbis on the grounds that their movements' teachings are in violation of traditional Jewish tenets. Some [[Modern Orthodox Judaism|Modern Orthodox]] rabbis are respectful toward non-Orthodox rabbis and focus on commonalities even as they disagree on interpretation of some areas of Halakha (with Conservative rabbis) or the authority of Halakha (with Reform and Reconstructionist rabbis).
*Conservative rabbis accept the legitimacy of Orthodox rabbis, though they are often critical of Orthodox positions. Although they would rarely look to Reform or Reconstructionist rabbis for Halakhic decisions, they accept the legitimacy of these rabbis' religious leadership.
*Reform and Reconstructionist rabbis, on the premise that all the main movements are legitimate expressions of Judaism, will accept the legitimacy of other rabbis' leadership, though will not accept their views on Jewish law, since Reform and Reconstructionism reject Halakha as binding.
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.
*The [[Union for Traditional Judaism]] (UTJ), an offshoot of the left-wing of Orthodoxy {{Fact|date=February 2007}} and the right-wing of Conservative Judaism, has a seminary in [[New Jersey]]; the seminary is accepted by all non-Orthodox rabbis as a valid, traditional rabbinical seminary. The vast majority of Orthodox Jews do not recognize ordinaton from UTJ. However, it bridges Conservative and Orthodox Judaism, and some extremely left-wing [[Modern Orthodox]] synagogues have hired UTJ rabbis, presumably after making sure that the rabbi in question believes in the tenets of Orthodox Judaism that Conservative Judaism does not accept. Though the more mainstream body of Modern Orthodox Judaism, such as the Rabbinical Council of America, does not recognize ordination from UTJ at all.
*The [[Jewish Renewal]] movement has an ordination program, ALEPH, but no central campus. Orthodox Jews consider these ordinations invalid, maintaining that they are not consistent with ''[[halacha]]'', or Jewish law. In general, the Reform and Reconstructionist denominations of Judaism recognize this program as valid, because they do not consider Jewish law binding, even on matters of exclusively Jewish significance.
*The [[Academy for Jewish Religion]], in [[New York City]], since 1956, and the unrelated [[Academy for Jewish Religion]]-California, in [[Los Angeles]], since 2000, have been rabbinic (and cantorial) seminaries unaffiliated with any denomination or movement. [[Hebrew College]], near [[Boston]], includes a similarly unaffiliated rabbinic school, opened in the Fall of 2003. These seminaries are accepted by all non-Orthodox rabbis as valid rabbinical seminaries. Orthodox Jews do not consider these ordinations valid, because these seminaries do not consider Orthodox ''halacha'' to be binding.
== 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, in Modern Orthodox Judaism, there is a general consensus that women may and are encouraged to study Torah, and that they have the same ability as men. Previous thought was that women would twist the words of the Torah, but modern thought is that it lead to misunderstandings among women for women ''not'' to learn Torah. It has been the longstanding practice that only men become rabbis. This practice is continued to this day within the [[Orthodox Judaism|Orthodox]] community. Within the non-Orthodox organizations, including the [[Reform Judaism|Reform]], [[Reconstructionist Judaism|Reconstructionist]], and [[Conservative Judaism|Conservative]] movements, women are routinely granted semicha on an equal basis with men.
The first female rabbi was [[Regina Jonas]], ordained in [[Germany]] in [[1935]]. Since [[1972]], when [[Sally Priesand]] was ordained in the Reform movement, the [[Hebrew Union College]] has ordained 520 women rabbis (as of 2007).[http://www.huc.edu/about/statistics.shtml]. Sandy Eisenberg Sasso became the first female Reconstructionist rabbi in 1974 (of 110 by 2006); and [[Amy Eilberg]] the first woman Conservative ordained rabbi in 1985 (of 177 by 2006). In Europe, [[Leo Baeck College]] had ordained 30 female rabbis by 2006 (out of 158 ordinations in total since 1956), starting with [[Jackie Tabick]] in [[1975]].<ref>Rabbi Elizabeth Tikvah Sarah, [http://www.brightonandhoveprosynagogue.org.uk/sermon-Womenrabbis.htm Women rabbis – a new kind of rabbinic leadership?], 2006.</ref>
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 Orthodox Judaism|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 Judaism|Modern Orthodox]] communities to include qualified women in activities traditionally limited to rabbis:
*In the United States, Modern Orthodox rabbis [[Avi Weiss]] and [[Saul Berman]] created an advanced educational institute for women called [[Torat Miriam]]. They do not claim that the graduates of this institute are rabbis, but that the long term goal is to have women "work on a professional level in the synagogue," he said. (Helmreich, 1997)
*Rabbi Aryeh Strikovski (Mahanayim Yeshiva and [[Pardes Institute]]) worked in the 1990s with Rabbi [[Avraham Shapira]] (then a co-[[Chief rabbi]] of Israel) to initiate the program for training Orthodox women as halakhic ''Toanot'' ("advocates") in [[beth din|rabbinic courts]]. They have since trained nearly seventy women. Strikovski states that "The knowledge one requires to become a court advocate is more than a regular ordination, and now to pass certification is much more difficult than to get ordination." The use of Toanot is not restricted to any one segment of Orthodoxy; in Israel they have worked with Haredi and Modern Orthodox Jews.
*In Israel a growing number of Orthodox women are being trained as ''yoatzot halachah'', who serve many in the Israeli Haredi community.
*At Nishmat, the Jerusalem Center for Advanced Jewish Study for Women, Orthodox women may study the laws of family purity at the same level of detail that Orthodox males do. The purpose is for them to be able to act as halakhic advisors for other women, a role that traditionally was limited to male rabbis. This course of study is overseen by Rabbi Yaakov Varhaftig.
*Rahel Berkovits, an Orthodox Talmud teacher at Jerusalem's Pardes Institute of Jewish Studies, states that as a result of such changes in Haredi and Modern Orthodox Judaism, "Orthodox women have founded and overseen prayer communities, argue cases in rabbinic courts, advise on halachic issues, and dominate in social work activities that are all very associated with the role a rabbi performs, even though these women do not have the official title of rabbi."
==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 name of the rabbi of a town is often followed by ABD, which stands for Av Beth Din.
[[Rav]] ([[Hebrew language|Heb.]] '''רב''') is the [[Hebrew (language)|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."
<!-- Information from former article [[Rabboni]]
'''Rabboni''', a variant of [[rabbi]], is the most honorable of titles, literally meaning "teacher". It is occurs twice in the [[New Testament]] — [http://bible.cc/mark/10-51.htm Mark 10:51] and [http://bible.cc/john/20-16.htm John 20:16] — in addressing [[Jesus]].
==References==
{{eastons}}
"Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master."
Rabboni is not an Aramaic form of Rabbi, it is from the Hebrew "RB BNI" according to Albert Pike and means "Master of the Builders."
-->
==See also==
*[[Beth din]]
*[[Clergy]]
*[[List of rabbis]]
*[[Mashgiach ruchani]]
*[[Posek]]
*[[Rosh yeshiva]]
*[[Rebbe]]
*[[Rabbinic literature]]
*[[Semicha]]
*[[Synagogue]]
*[[Yeshiva]]
*[[Mashpia]]
==References==
===General===
<div class="references-small">
* ''Rabbi'', article in the ''Encyclopedia Judaica'', Keter Publishing
* S. Schwarzfuchs, ''A Concise History of the Rabbinate'', Oxford, 1993
</div>
===Women in Orthodoxy===
<div class="references-small">
* Mason Friedman
* Debra Nussbau, Cohen, ''Jewish tradition vs. the modern-day female'', March 17, 2000, Jewish Telegraphic Agency
* Lauren Gelfond Feldinger, ''The Next Feminist Revolution'', The Jerusalem Post, March 17, 2005
* Moshe Y'chiail Freidman, ''Women in the Rabbinate,'' Jewish Observer, 17:8, 1984, 28-29.
* Laurie Goodstein, ''Causing a Stir, 2 Synagogues Hire Women to Aid Rabbis'', February 6, 1998, New York Times
* Jeff Helmreich, ''Orthodox women moving toward religious leadership'', Friday June 6, 1997, Long Island Jewish World
* Marilyn Henry, ''Orthodox women crossing threshold into synagogue'', Jerusalem Post Service, May 15, 1998
*Jonathan Mark, ''Women Take Giant Step In Orthodox Community: Prominent Manhattan shul hires ‘congregational intern’ for wide-ranging spiritual duties'', The Jewish Week Dec. 19, 1997
* Emanuel Rackman, ''(Women as Rabbis) Suggestions for Alternatives,'' Judaism , Vol.33,No.1, 1990, p.66-69.
</div>
{{reflist}}
==External links==
*[http://www.abraham-geiger-kolleg.de/en/index.php/ Abraham-Geiger-Kolleg]
*[http://www.rca.edu/ Rabbinical College of America]
*[http://ajrca.org/ Academy for Jewish Religion of California (non-denominational seminary - Rabbinical, Cantorial, and Chaplaincy programs)]
*[http://ajrsem.org/ Academy for Jewish Religion (non-denominational seminary)]
*[http://huc.edu/ Hebrew Union College - Jewish Institute for Religion (Reform seminary)]
*[http://hebrewcollege.edu/ Hebrew College - The Rabbinical School at Hebrew College (Transdenominational seminary)]
*[http://www.uj.edu/ziegler/ The Ziegler School of Rabbinic Studies]
*[http://www.rrc.edu/ The Reconstructionist Rabbinical College]
*[http://jtsa.edu/ The Jewish Theological Seminary of America (Conservative seminary)]
*[http://yu.edu/ Yeshiva University (Centrist-Modern Orthodox seminary)]
*[http://www.yctorah.org/ Yeshivat Chovevei Torah (Liberal-Modern Orthodox Seminary)]
*[http://www.jofa.org/social.php/participatio/rabbis Jewish Orthodox Feminist Alliance resource page on Women's leadership roles in Orthodox Judaism]
*[http://www.worldrabbi.com/ Rabbi Index & Rabbi Position Portal]
*[http://www.iishj.org/ The International Institute for Secular Humanistic Judaism (IISHJ)]
*[http://www.tmuraisrael.org.il/ Tmura, the Institute for Training Secular Humanistic Rabbis and Jewish Leadership in Israel]
*{{CathEncy|wstitle=Rabbi and Rabbinism}} - A pre-[[Vatican II]] Catholic view of the development of the Rabbinical office
{{Jews and Judaism}}
[[Category:Rabbis| ]]
[[Category:Orthodox rabbinic roles and titles| ]]
[[ar:حاخام]]
[[bg:Равин]]
[[ca:Rabí]]
[[cs:Rabín]]
[[da:Rabbiner]]
[[de:Rabbiner]]
[[et:Rabi]]
[[el:Ραββίνος]]
[[es:Rabino]]
[[eo:Rabeno]]
[[fr:Rabbin]]
[[ko:랍비]]
[[id:Rabi]]
[[ia:Rabbi]]
[[it:Rabbino]]
[[he:רב]]
[[lad:Rabino]]
[[lv:Rabīns]]
[[lt:Rabinas]]
[[hu:Rabbi]]
[[nl:Rabbijn]]
[[ja:ラビ]]
[[no:Rabbiner]]
[[nn:Rabbinar]]
[[oc:Rabin]]
[[pl:Rabin]]
[[pt:Rabino]]
[[ro:Rabin]]
[[ru:Раввин]]
[[simple:Rabbi]]
[[sk:Rabín]]
[[sr:Рабин]]
[[fi:Rabbi]]
[[sv:Rabbin]]
[[tr:Haham]]
[[uk:Рабин]]
[[yi:רב]]
[[zh:拉比]]