Rabbi

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	Rabbi A Rabbi is a religious Jewish scholar who is an expert in Jewish law. The term means teacher. The term rabbi commonly refers to the spiritual leader of a Jewish synagogue. The rabbi may, but isn't required to, conduct prayer services. Their true role is as a spiritual consultant and teacher. A rabbi is the person to whom Jews turn for answers to questions about Jewish laws and related matters. Many Jews ordained as rabbis do not work as a religious leader. The title is academic and honorific, in some ways like a Ph.D.; the title technically only denotes mastering a high level of study, not the job that one does.

History

The rabbi isn't an occupation found in the Torah (Five books of Moses); the first time this word is mentioned is in the Mishnah. The modern form of the rabbi developed in the Talmudic era. Rabbis are given authority to make interpretations of Jewish law and custom.

Rabbi is a Hebrew term used as a title for those who are distinguished for learning, who are the authoritative teachers of the Law, and who are the appointed spiritual heads of the community. The word Rabbi is derived from the Hebrew word RV, which in biblical Hebrew means "great" or "distinguished,". In the ancient Judean schools the sages were addressed as "Rabbi" (my master). This term of respectful address gradually came to be used as a title, the pronominal suffix "i" (my) losing its significance with the frequent use of the term.

The title 'Rabbi' was borne by the sages of Israel, who were ordained there by the Sanhedrin in accordance with the custom handed down by the elders, and were denominated 'Rabbi,' and received authority to judge penal cases; while 'Rab' was the title of the Babylonian sages, who received their ordination in their colleges. The more ancient generations had no such titles as 'Rabban,' 'Rabbi,' or 'Rab,' for either the Babylonian or Israeli sages. This is evident from the fact that Hillel I, who came from Babylon, had not 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 isn't met with earlier than the time of the patriarchate.

This title was first used of 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 'Rabbi,' too, came into vogue among those who received the laying on of hands at this period, as, for instance, Rabbi Zadok, Rabbi 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: 'Rabbi' is greater than 'Rab'; 'Rabban,' again, is greater than 'Rabbi'; while the simple name is greater than 'Rabban.' Besides the presidents of the Sanhedrin no one is called 'Rabban.'

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. Sermons, 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. The Orthodox National Council of Young Israel and the Modern Orthodox 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. However, the role of rabbi underwent a significant evolution within Hasidic Judaism. Within Hasidism, each Hasidic sect has a primary religious leader known as a Rebbe. The followers of a given sect view their rebbe as an intermediary between themselves as God. This idea is extremely controversial within Judaism; it is rejected by non-Hasidic Orthodox Jews, and by non-Orthodox Jews.

Becoming a rabbi

Traditionally, a man obtains smicha (rabbinic ordination) after the completion of an arduous learning program in the codes of Jewish law and responsa.

Orthodox Judaism maintains all of these requirements. Women are ineligible from becoming rabbis in Orthodoxy. One doesn't need a bachelor's degree to enter most Orthodox rabbinical seminaries. Modern Orthodox rabbinical students study some elements of modern theology or philosophy, as well as the classical rabbinic works on such subjects.

Conservative Judaism maintains these requirements. It expands them to include the study of: Torah, Tanakh (Hebrew Bible), Mishnah and Talmud, Midrash, Jewish ethics and lore, the codes of Jewish law, responsa, both traditional and modern Jewish works on theology and philosophy. Women are allowed to become rabbis and cantors in the Conservative movement. Conservative Judaism differs with Orthodoxy in that it has less stringent study requirements for Talmud and responsa study as compared to Orthodoxy. Conservative Judaism adds the following subjects as requirements for rabbinic ordination: one must first earn a bachelor's degree before entering the rabbinate. In addition studies are mandated in pastoral care and psychology, the historical development of Judaism; and academic biblical criticism.

Reconstructionist Judaism and Reform Judaism do not maintain the traditional requirements for study. Both men and women may be rabbis or cantors. The level of Jewish law, Talmud and responsa studied in four years of these denominations is similar to that learned in the first year of Orthodox Jewish seminaries. The rabbinical seminaries of these movements hold that one must first earn a bachelor's degree before entering the rabbinate. In addition studies are mandated in pastoral care and psychology, the historical development of Judaism; and academic biblical criticism. Emphasis is placed not on Jewish law, but rather on sociology, cultural studies, and modern Jewish philosophy.