;Renewal of Semicha

For a year, Rabbi Yakov Beirav discussed the issues of re-establishment institution of [[semicha]] with the scholars of Safed. After much discussion the scholars at Safed came to the conclusion that [[Maimonides]]' view was correct, and that there was a pressing need to re-establish the Sanhedrin. In 1538 twenty-five Rabbis met in an assembly at Safed and ordained Rabbi Yakov Beirav, giving him the right to ordain others who would then form a Sanhedrin. After sending a delegation to Jerusalem, Rabbi Yakov Beirav expounded on Shabbat before all the scholars of Safed the halachic basis of the re-establishment of semicha and its implications, with an intent to dispel any remaining doubts. On hearing of this event, approximately two hundred scholars, most of the scholars in Land of Israel, also expressed their consent. To obtain the good-will of the scholars of Jerusalem, Rabbi Yakov Beirav sent Rabbi ~~Shlomo~~ Shelomo Chazan to inform them of the reinstitution of semicha and to obtain their approval. He extended semicha to the chief Rabbi at Jerusalem, Levi ben Yakov ibn Chaviv, ([[Levi Ibn Chaviv|Ralbach]]).

;The dispute

The lack of response by the leadership has given pause, but has generally reinforced the feeling in the Haredi world that the 'Sanhedrin' is a complete non-issue, and it is generally ignored by the Haredi press. It is considered a fringe group and is considered unrelated to the Haredi community in any way. People simply do not care even to debate the issue. This is how the average Haredi person or rabbi feels about it: "It has no authority, has no influence, was set up by a bunch of 'heretical' rabbis who do not belong to any group, and doesn't deserve any attention whatsoever."{{Fact|date=February 2007}}

The members of the new Sanhedrin are not considered as belonging to the Haredi community. The Lithuanian Haredi [[Yated Neeman|Yated]] newspaper, which expresses the official opinion of the [[Lithuanian Jews|Lithuanian Haredi]] rabbinical establishment, has run several articles condemning Rabbi [[Yisrael Ariel]] and his '[[Temple Institute]]' using the expression "poisonous opinions".<ref>[http://chareidi.shemayisrael.com/archives5766/korach/oharhabyskrh66.htm Dei'ah veDibur: Opinion & Comment, What is Geulah?]</ref><ref>[http://chareidi.shemayisrael.com/ammikdshvsc66.htm Dei'ah veDibur: Beis Din Rejects Machon Hamikdash Petition Against Yated Ne'eman]</ref> It appears, however, that this opinion is not shared by all the Haredi communities.<ref>[http://www.templeinstitute.org/rabbanim.htm The Temple Institute: The Rabbinical Guests]</ref> The Yated has also run recently run articles condemning Rabbi [[Adin Steinsaltz]], referring to strongly worded comments made by Rabbi [[Elazar Shach]] in 1989.<ref>Letter dated Erev Shabbos Kodesh Pinchos 5749, ''Michtovim Umaamorim'' vol. IV. </ref><ref>[http://chareidi.shemayisrael.com/archives5764/EKV64oeductgrs2.htm Dei'ah veDibur: Opinion & Comment, Purity in Education by Rabbi N.Z. Grossman] It is disputed whether Rabbi [[Elazar Shach]] really opposed Rabbi [[Adin Steinsaltz]] in his final days, as it is claimed that Rabbi Steinsalz met with the rabbinical court in Jerusalem (Edah HaChareidis) making required changes and thereby resolving the issue.</ref> It is clear that Rabbi Adin Steinsaltz' untraditional and 'university oriented' approach is at odds with the Haredi approach.<ref>[http://www.hadassah.org/news/content/per_hadassah/archive/2006/06_may/profile.asp Hadassah Magazine: Profile: Adin Steinsaltz, by Rahel Musleah]</ref> While not all [http://www.thesanhedrin.org/en/main/officers.html leading members of the Sanhedrin] have generated such controversy, and some members like Rabbi Yoel Schwartz and Rabbi Michael ~~Shlomo~~ Shelomo Bar-Ron are generally recognized as scholars within the Haredi community, they are generally unknown figures.

In addition, the new Sanhedrin is seen as identifying with the extreme-right factions of the [[Mizrachi (Religious Zionism)|National Religious]] movement because some of it's members ascended to a portion of the Temple Mount. While there is disagreement between various orthodox groups on this point,<ref>[[Temple Mount#Jewish religious law concerning entry to the site|Temple Mount: Jewish Religious Law Concerning Entry to the Site]]</ref> and [[Maimonides]]<ref>Maimonides specifically states that there are areas on the temple mount that we are permitted to enter today even when all Jews are ritually unclean. He writes that in 1165 he visited Jerusalem and went up on to the Temple Mount and prayed in the great, holy house (probably the Al-Aqsa mosque). (Sefer HaCharedim Mitzvat Tshuva Chapter 3)</ref> and the [[Radbaz]]<ref>''Shaarey Teshuvah, Orach Chaim 561:1'', cf. ''Teshuvot Radbaz 691''</ref> ascended to the Temple Mount, modern [[Haredi]] legal opinions as well as the vast majority of National-Religious authorities, including the Israeli Chief Rabbinate, do not allow this. As Yated Neeman writes, "all halachic authorities categorically forbid it."<ref>[http://chareidi.shemayisrael.com/archives5759/vayigash/conspic.htm Dei'ah veDibur: Opinion & Comment, Don't Be Conspicuous, by Yisroel Spiegel]</ref><ref>[http://chareidi.shemayisrael.com/archives5766/korach/oharhabyskrh66.htm Dei'ah veDibur: Opinion & Comment, What is Geulah?]</ref>

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