A rabbi is a spiritual leader or religious teacher in Judaism.

[1] One becomes a rabbi by being

ordained by another rabbi, following a course of study of Jewish texts such as the Talmud.
The basic form of the rabbi developed in the Pharisaic and Talmudic era, when learned
teachers assembled to codify Judaism's written and oral laws. The title "rabbi" was first used in
the first century CE. In more recent centuries, the duties of a rabbi became increasingly
influenced by the duties of the Protestant Christian minister, hence the title "pulpit rabbis", and
in 19th-century Germany and the United States rabbinic activities including sermons, pastoral
counseling, and representing the community to the outside, all increased in importance.
Within the various Jewish denominations, there are different requirements for rabbinic
ordination, and differences in opinion regarding who is recognized as a rabbi. For example,
most Orthodox Jewish communities do not accept nor ordain women rabbis.[2][3] Non-Orthodox
movements have chosen to do so for what they view as halakhic reasons (Conservative
Judaism) as well as ethical reasons (Reform and Reconstructionist Judaism).[4][5]

Contents

 1Etymology and pronunciation

 2Historical overview
o 2.1Talmudic period
o 2.2Middle Ages
o 2.318th–19th centuries
 3Functions
o 3.1Compensation
o 3.2Authority
o 3.3Honor
 4Ordination
o 4.1Orthodox and Modern Orthodox Judaism
o 4.2Non-Orthodox Judaism
 4.2.1Conservative Judaism
 4.2.2Reform Judaism
 4.2.3Non-orthodox seminaries unaffiliated with main denominations
 5Interdenominational recognition
 6Women rabbis
 7See also
 8Notes
 9References
o 9.1Citations
o 9.2Sources
 10External links

Etymology and pronunciation[edit]

The word "rabbi" is derived from the Hebrew word ‫רב‬ rav [ˈʁav], which literally means "great
one" or "master". The form of the title in English and many other languages derives from
the possessive form in Hebrew of rav: ‫ ַרבִּי‬ rabbi [ˈʁabi], meaning "my master",[6] which is how a
student would address a superior. The title gained an irregular plural form: ‫ַר ָּבנִים‬
(rabbanim [ʁabaˈnim]), rather than ‫ ַרבָּי‬ rabbay ("my masters"). In the third person one could
say ha-rav ("the master") or rabbo ("his master"); the world rav itself is also used as a title for
rabbis,[7] as are rabbeinu ("our master") and ha-rav.
The word rav in turn derives from the Semitic root ‫ב‬-‫ב‬-‫( ר‬R-B-B), which in Biblical
Aramaic means "great" in many senses, including "revered", but appears primarily as a prefix in
construct forms.[8] Although the usage rabbim "many" (as 1 Kings 18:25, ‫" )הָ ַרבִּים‬the majority, the
multitude" occurs for the assembly of the community in the Dead Sea Scrolls, there is no
evidence to support an association with the later title "rabbi".[9] The root
is cognate to Arabic  ّ‫رب‬ rabb,[10] meaning "lord" (generally used when talking about God, but also
about temporal lords), and to the Syriac word ‫ܪܒܝ‬ rabi.
Sephardic and Yemenite Jews have historically pronounced this word ‫ ִרבִּי‬ ribbī rather than
"rabbi", and this pronunciation also appears in the Talmud and in Ashkenazi texts prior to the
late 18th century.[11] The modern Israeli pronunciation ‫ ַרבִּי‬ rabi, and the English word "rabbi", are
derived from an 18th-century innovation in Ashkenazic prayer books,[11] although this
vocalization is also found in some ancient sources.[12] Other variants are rəvī and,
in Yiddish, rebbə.

Historical overview[edit]
A rabbi is not an occupation found in the Hebrew Bible, and ancient generations did not employ
related titles such as Rabban, Rabbi, or Rav to describe either the Babylonian sages or the
sages in Israel. For example, Hillel I and Shammai (the religious leaders of the early first
century) had no rabbinic title prefixed to their names. The titles "Rabban" and "Rabbi" are first
mentioned in Jewish literature in the Mishnah. Rabban was first used for Rabban Gamaliel the
elder, Rabban Simeon his son, and Rabban Yohanan ben Zakkai, all of whom were patriarchs
or presidents of the Sanhedrin in the first century. Early recipients of the title rabbi include Rabbi
Zadok and Rabbi Eliezer ben Jacob, beginning in the time of the disciples of Rabban Yohanan
ben Zakkai. The title "Rabbi" occurs (in Greek transliteration ῥαββί rhabbi) in the books
of Matthew, Mark, and John in the New Testament, where it is used in reference to "Scribes
and Pharisees" as well as to Jesus.[12][13] According to some, the title "rabbi" or "rabban" was first
used after 70 CE to refer to Yochanan ben Zakkai and his students, and references in rabbinic
texts and the New Testament to rabbis earlier in the 1st century are anachronisms or retroactive
honorifics.[14] Other scholars believe that the term "rabbi" was a well-known informal title by the
beginning of the first century CE, and thus that the Jewish and Christian references to rabbis
reflect the titles in fact used in this period.[15]
The governments of the kingdoms of Israel and Judah were based on a system that included
the Jewish kings, the Jewish prophets, the legal authority of the high court of Jerusalem, the
Great Sanhedrin, and the ritual authority of the priesthood. Members of the Sanhedrin had to
receive their ordination (semicha) in an uninterrupted line of transmission from Moses, yet rather
than being referred to as rabbis they were called priests or scribes, like Ezra, who is called in
the Bible "Ezra, the priest, the scribe, a scribe of the words of God's commandments and of His
statutes unto Israel."[16] "Rabbi" as a title does not appear in the Hebrew Bible,[17] though later
rabbinic sources occasionally use it as a title for wise Biblical figures.[18]
With the destruction of the two Temples in Jerusalem, the end of the Jewish monarchy, and the
decline of the dual institutions 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 of the earliest group of
"rabbis" in the more modern sense of the word, 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, leading to what is known as Rabbinic Judaism.

Talmudic period[edit]
From the 1st to 5th centuries, the title "Rabbi" was given to those sages of the Land of
Israel who received formal ordination (semicha), while the lesser title "Rav" was given to sages
who taught in the Babylonian academies, as ordination could not be performed outside the Land
of Israel.[17] (However, another opinion holds that "Rabbi" and "Rav" are the same title,
pronounced differently due to variations in dialect.[19]) Sherira Gaon summarized the relationship
between these titles as follows: "Rabbi is greater than Rav, Rabban is greater than Rabbi, one's
name is greater than Rabban".[20]
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 Rav 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.

Middle Ages[edit]
In the early Middle Ages "rabbi" was not a formal title, but was used as a term of respect for
Jews of great scholarship and reputation.[17] After the emergence of Karaism, Jews who still
followed the Talmudic traditions became known as "rabbanites".[17] Initially communities might
have a religious judge appointed by the central geonate, often possessing a certification known
as pitka dedayanuta or bearing the title chaver (short for chaver besanhedrin hagedolah, used
in Israel) or aluf (used in Babylonia).[17] By the 11th century, as the geonate weakened it was
common for Jewish communities to elect a local spiritual authority.[17] In the 11-12th century,
some local rabbinic authorities in Spain received formal certification known as ketav
masmich or ketav minui in preparation for their leadership role.[17] Maimonides ruled 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.
Until the Black Death, Ashkenazi communities typically made religious decisions by consensus
of scholars on a council, rather than the decision of a single authority.[21] In the 14th century, the
concept arose of a single person who served as religious authority for particular area (the mara
de'atra).[17] Formal ordination is first recorded among Ashkenazim with Meir ben Baruch
Halevi (late 14th century), who issued the formal title Moreinu (our teacher) to scholars, though
it likely existed somewhat earlier.[22] By the 15th century, this formal ordination (known
as semicha) became necessary in order to be recognized as a rabbi.[21] Initially some Sephardic
communities objected to such formal ordination, but over time the system became adopted by
them too.[17]:13

18th–19th centuries[edit]
A dramatic change in rabbinic functions occurred with Jewish emancipation. Tasks that were
once the primary focus for rabbis, such as settling disputes by presiding over a Jewish court,
became less prominent, while other tasks that were secondary, like delivering sermons,
increased in importance.
In 19th-century Germany and the United States, the duties of the rabbi in some respects
became increasingly similar to the duties of other clergy, like the Protestant Christian minister,
and the title "pulpit rabbis" appeared to describe this phenomenon. Sermons, pastoral
counseling, representing the community to the outside, all increased in importance.[17] Non-
Orthodox rabbis, on a day-to-day business basis, now spend more time on these functions than
they do teaching or answering questions on Jewish law and philosophy. Within the
Modern Orthodox community, many rabbis still mainly deal with teaching and questions of
Jewish law, but many are increasingly dealing with these same pastoral functions.[23]
Traditionally, rabbis have never been an intermediary between God and humans. 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.

Rabbi instructing children in 2004

Functions[edit]
Rabbis serve the Jewish community. Hence their functions vary as the needs of the Jewish
community vary over time and from place to place.
Study and teaching
Rabbis have always been the main links in the chain of transmission (masorah) whereby
knowledge of the Torah has been passed down through the generations.[24] Learning
from their teachers, adding new insights of their own (hidushim), and teaching the public
have always been the primary functions of the rabbinate. Studying the Torah is a rabbi's
lifelong undertaking that does not end with receiving ordination. A rabbi is expected to
set aside time daily for study. A rabbi that does not constantly replenish his or her store
of Torah learning will lack the knowledge, inspiration and mastery of Jewish law and
traditions required to perform all other rabbinic functions.
Once acquired, Torah knowledge must be passed on, because it is the heritage of all
Israel.[25] Teaching by rabbis occurs in many venues—the schoolroom of course,
elementary (heder), intermediate (yeshivah) and advanced (kollel), but also, especially in
antiquity, in the vineyard, the marketplace and the disciple circle.[26] In many synagogues,
the rabbi will give a short daily class to those who attend morning or evening services.
The sermon is another form of public education, often integrating Biblical passages with
a contemporary ethical message,[27] and no Jewish meal or celebration is complete
without the rabbi's "d'var Torah"—a short explanation of Biblical verses related to the
event.
Apart from face to face instruction, rabbis who are inclined to authorship have composed
an extensive rabbinic literature, dealing with all aspects of the Jewish tradition—Bible
commentaries, codes of law, responsa, mystical and ethical tracts, and collections of
sermons are examples of common genres of rabbinic literature.
Judging
Prior to emancipation, rulers delegated discipline and dispute settlement within the
Jewish community (kahal) to the Jewish community itself. If a dispute, domestic or
commercial, a tort or a petty crime, involved only Jewish residents, then it could be
settled in the town's Jewish court according to Jewish law. The town rabbi, with his
extensive knowledge of Torah law (halakhah), was expected to preside as Head of the
Court (av beth din),[28] although lay assessors might join him in judgment. The judgments
were enforced with fines and various degrees of communal excommunication when
necessary.[29]
After emancipation, Jews, as citizens of their countries, turned to civil courts for dispute
resolution. Today rabbinical courts remain active under the auspices of each Jewish
denomination for religious matters, such as conversion and divorce, and even, on a
voluntary basis, for civil matters when the parties voluntarily elect to have the rabbinical
judges serve as their arbitrators.[30] In Israel there are rabbinical courts for matters of
personal status.
Legislating
During the centuries of Jewish self-government, some problems were considered
regional or universal and could not be solved by a single rabbi acting alone. At these
times rabbinical synods were convened for concerted action, calling together the
prominent rabbis of the region to debate solutions and enact binding regulations
(takkanot) for their communities. The regulations involved matters as diverse as dowries
and matrimonial law, relations with gentiles, utilizing civil courts, education of orphans,
anti-counterfeiting measures, and the hiring of schoolteachers.[31] The most famous of
these ordinances is ascribed to Rabbeinu Gershom, and was probably enacted in a
rabbinic synod he convened c. 1000 CE.[32] The ordinance, still in effect today, prohibits
polygamy among Jews in the West.
In the modern era rabbis have enacted takkanot in the State of Israel,[33] and the major
Jewish movements, such as Reform, Conservative and Reconstructionist,
enact takkanot for their members. Today most congregational rabbis are members of a
national rabbinic organization related to their movement[note 1] and also an association of
local rabbis in their city. When these bodies debate local and national questions, they
function in a manner that is similar to the rabbinic synods of the past.
Religious supervision
The Jewish community requires a number of religious institutions for daily life, and it falls
to rabbis, with their knowledge of Jewish law, to supervise them to ensure they operate
in accordance with Jewish law. Examples would be Jewish slaughter (shekhita), Jewish
dietary laws in shops and institutions (kashrut), the ritual bath (mikveh), the elementary
school (heder), the Sabbath boundaries (eruvin), and the burial society (hevra kadisha).
Traditionally this function fell to the town's rabbi. In the modern era, rabbis who
specialize in this type of supervision will find full-time employment as
a Mashgiach (supervisor of ritual law), and some of these functions are now performed
by national organizations, such as the Orthodox Union which offers kosher certification.
[37]

Pastoral counseling
In addition to answering questions about Jewish law and rituals, a congregational rabbi
may often be consulted for advice on personal matters. Much of a modern rabbi's time is
devoted to pastoral work, including visiting the sick and officiating at life cycle occasions.
[17]
 In the pre-modern era, rabbis had no special training in counseling, relying instead on
their personal qualities of empathy and caring. These factors continue to inform rabbinic
advising in the modern era. However modern rabbinical seminaries have instituted
courses in psychology and pastoral counseling as part of the required rabbinic
curriculum and they offer internships in counseling and social services for their rabbinical
students.[17][38] Among Hasidic Jews, turning to the rebbe for advice on personal matters is
common.
Leading prayer services
Traditionally rabbis did not lead prayer services in the modern sense. There is no
requirement that a rabbi be present for public prayer. The Jewish liturgy is fixed and
printed in prayer books (siddurim), the vocal portions are chanted by a cantor (hazan)
and the Torah portion is read by a trained reader (ba'al koreh). If the rabbi was present,
he would be seated in front near the Ark and as a matter of respect, the pace at which
the rabbi recited his prayers might set the pace of the service. If halakhic questions
arose about the prayer service, the rabbi would answer them.
In modern synagogues, the rabbi takes a more active role in leading prayer services. In
some synagogues, it is permitted for the rabbi to select passages from the prayer book
for public reading, to omit some passages for brevity and to add special prayers to the
service. The rabbi may lead the congregation in responsive reading, announce page
numbers and comment on the liturgy from time to time. At Sabbath and holiday services,
the congregational rabbi will deliver a sermon either right before or right after the Torah
is read.
Celebrating life's events
Jewish law does not require the presence of a rabbi at a marriage, bar or bat mitzvah,
circumcision, funeral, house of mourning, or unveiling of a monument at a cemetery. At
the same time, Jewish law has prescribed requirements for each of these events and
rituals. It therefore became customary for rabbis to be present and to lead the
community in celebration and in mourning. In the modern era, it is virtually obligatory to
have the rabbi's participation at these events, and ministering to the congregation in
these settings has become a major aspect of the modern rabbinate.
Jewish divorce, which requires a rabbinical court (beth din), will always have rabbis in
attendance.
Charitable works
The synagogue has been a place where charity is collected every weekday after
services and then distributed to the needy before Sabbaths and holidays. It was not the
rabbi who collected these sums; that task was assigned to the sexton, wardens of
charity and charitable associations.[39] But it was the rabbi's task to teach that charity
(tzedakah) is a core Jewish value. The rabbi did this by preaching, teaching and by
example—hosting poor out of town yeshiva students at the home table and offering
Jewish travelers a kosher meal. Maimonides formulated a ladder consisting of eight
degrees of charity, starting with reluctant giving and ending with teaching someone a
trade.[40] Rabbi Israel Salanter (1809-1883) was once asked, "How do you provide for
your spiritual needs?" He answered, "By providing for someone else's physical needs."[41]
Today Jewish federations and foundations collect and distribute most charity within the
Jewish community. However the rabbi retains the task of teaching the value of charity
and often participates personally in appeals for the synagogue and for national and
international causes.
Role-modeling
The rabbi serves as a role model for the congregation by his or her conduct and
deportment. Congregation members are keen observers of their rabbi's personality traits,
family life, professional conduct, leisure activities and in general the way he or she treats
others. Rabbis are aware of this and in the best case deliberately model their conduct so
that it represents Jewish values to the community and to outsiders.
This aspect of the rabbinate, setting an example for the public, has a direct application in
Jewish law. The way the greatest rabbis and Torah scholars conducted themselves can
become a precedent in Jewish law, known as ma'aseh.[42] For example, based on reports
of what rabbis did in the Talmud, Maimonides ruled that one engaged in public affairs
should not break off his duties to recite certain prayers.[43]