When hearing a word “rabbi” an average person might imagine an exceptional personality, which in some mysterious way can solve our personal problems, read our thoughts and foresee the future. However, if to take a closer look at the history of Judaism it can be seen that rabbi is not some unfathomable cleric, but a preceptor for all those who seek wisdom, a teacher of virtuous life.
In Hebrew language rabbi means “my master”, “my teacher”. Originally, this term referred to honorary teachers of traditional laws of Tora and Talmud. Jewish sages started to develop Rabbinic Judaism after the destruction of the Second Jerusalem Temple by Romans in 70 AD. Rabbis were to preserve and transmit religious knowledge regardless of presence or absence of any particular place of worship, thus making the religion more personal and independent (Avery-Peck and Neusner 126).
The institute of rabbis in its modern form traces its history from the in the Middle Ages. Its formation is associated with the decline of Babylonian Jewish communities, which were the primary subjects of Jewish diaspora responsible for rabbis’ appointment to local communities around the world (Stefon 162-169). With the growth of Jewish communities in different countries, the role of local rabbis had become more significant. Rabbis could occupy different positions starting from the regular master of Jewish laws and morality to heads of judiciaries and presidents of local communities. Unlike rabbis of the last two posts, ordinary rabbi-teachers were not paid and had to combine some other work with voluntary educational activities (Singer par 4).
From the beginning of the 14th century, rabbis started to receive salary and became more like civil servants. Their time was now dedicated solely to the religious and educational matters. Moreover, in European Jewish communities rabbis were required to obtain diplomas confirming their qualifications. The concept of the rabbi as a principal scientist, mentor and local spiritual leader receiving a reward for his services was also developed during 15-16th centuries in European communities and gradually accepted by the religious structure of Israel. The status of the rabbi as a supreme educational and spiritual figure in Israel was later reflected in the institute of Chief Rabbinate (Homolka and Schöttler 314).
At the beginning of the 19th century, “the necessity and value of a well-rounded, general education has been recognized” (Stefon 163), and the role of the rabbi was substantially revised. That was the period of significant reforms in Judaism, with Germany and the United Stets being the major centers of progressive religious movements. German Jews, characterized by liberal views and nearly protestant spirits, were at the forefront of scientific, literature and cultural development. Such prominent figures as Abraham Geiger, Israel Jacobson, and Leopold Zunz were among the leaders of the reformist movement in Germany. The United States proved to be an even more favorable place for the implementation of Reform Judaism. A newly reformed rabbi was no longer supposed to be responsible for overseeing the production of kosher foods or observing redundant religious ceremonies. He was more an enlightener, a philosopher and harbinger of reasonable positive changes (Robinson 56-59). During the second part of 19th century, a considerable number of specialized educational institutions were opened across Europe, giving rabbis the opportunity to get sophisticated knowledge (Singer par. 14).
Along with Reform Judaism, such movements as Progressive and Orthodox also emerged. As one can imagine, the later one, on the contrary to Reform and Progressive Judaism, preserved traditionalism, strict conservative norms and viewed rabbis as predominantly religious servants obliged to be present at all Jewish ceremonies (Stefon 163).
Another significant even revolutionary achievement of Reform movement in Judaism was acceptance of female rabbis. Starting from the 30-ies of the XX century single cases of women performing rabbi functions can be traced in Europe and America. After the end of World War II, that became a noticeable trend. In 1972, an American Sally Priesand was the first officially ordinated female rabbi. However, the Orthodox wing of Judaism still refuses to grant woman sweeping religious and educational powers (Homolka and Schöttler 223-227).
A modern rabbi, thus, appears to be a broad specialist, which encompasses the life in its complexity and divinity. Feinstein and Hyman in their work provide remarkably apt words of Rabbi Kushner:
It seems to me that a rabbi, more than any other profession, experiences the wholeness of life. A rabbi will celebrate a bar mitzvah on Shabbat morning and counsel people on Shabbat afternoon…A rabbi will understand the range, the breadth, and the depth of life, and will have the opportunity to do something about it (97).
The rabbi must have a solid knowledge of secular and religious issues, be a professional philosopher, theologian, and Jewish historian. He or she may at the same time be a preacher, a governmental officer, a spiritual figure in public ceremonies or even a private psychologist. But any time he remains a titan of spirit, almost a living saint.
Works Cited
Avery-Peck, Alan, and Jacob Neusner. The Routledge Dictionary of Judaism. London, UK: Routledge, 2014. Print.
Feinstein, Edward, and Paula E. Hyman. Jews and Judaism in the 21st Century: Human Responsibility, the Presence of God and the Future of the Covenant. Woodstock, VT: Jewish Lights Publishing, 2008. Print.
Homolka, Walter, and Heinz-Günther Schöttler. Rabbi – Pastor – Priest: Their Roles and Profiles Through the Ages. Gottingen, Germany: Walter de Gruyter GmbH, 2013. Print.
Robinson, George. Essential Judaism: A Complete Guide to Beliefs, Customs & Rituals. New York, NY: Simon and Schuster, 2008. Print.
Singer, Isidore. n.d. Rabbi. Jewish Encyclopedia. n.d. 2015. Web.
Stefon, Matt. Judaism: History, Belief, and Practice. New York, NY: Britannica Educational Publishing, 2012. Print.