Within [[Judaism]], the [[Sanhedrin]] is seen as the last institution which commanded universal authority among the Jewish people in the long chain of tradition from [[Moses]] until the present day. Since its dissolution in 358 CE,<ref>The dissolution of the Sanhedrin, in terms of its power to give binding universal decisions, is usually dated to 358CE when the Hillel II's mathematical Jewish Calendar was adopted. This marked the last universally accepted decision made by that body.</ref>, there has been no universally recognized authority within [[Halakha|Jewish law]]. [[Maimonides]] (1135–1204) was one of the greatest scholars of the middle ages, and is arguably one of the most widely known scholars among the Jewish people. Influenced by the rationalist school of thought and generally showing a preference for a natural (as opposed to miraculous) redemption for the Jewish people, [[Maimonides]] proposed a rationalist solution for achieving the goal of re-establishing the highest court in Jewish tradition and reinvesting it with the same authority it had in former years. There have been several attempts to implement [[Maimonides]]' recommendations, the latest being in modern times.

In October 2004 (Tishrei 5765), a group of [[rabbi]]s claiming to represent varied communities in [[Israel]] undertook a [http://www.israelnn.com/data/asx2004/10/20/asx_1159_300.asx ceremony] in [[Tiberias]], where the original [[Sanhedrin]] was disbanded, which they claim re-establishes the body according to the proposal of [[Maimonides]] and the Jewish legal rulings of Rabbi [[Yosef Karo]].

During the presidency of Gamliel IV ben Yehudav II, due to persecution of an increasingly Christianized Rome it dropped the name Sanhedrin, and its authoritative decisions were subsequently issued under the name of ''Beth HaMidrash''. As a reaction to Julian's pro-Jewish stance, Theodosius forbade the Sanhedrin to assemble and declared [[Semicha|ordination]] illegal. (Roman law declared capital punishment for any Rabbi who received ordination and complete destruction of the town where the ordination occurred). Because the Jewish Calendar is based on witnesses' testimony, and that had become far to dangerous to collect, Hillel II recommended a mathematical Calendar that was adopted at a clandestine, and maybe last, meeting [358 CE]. This marked the last universal decision made by that body. Gamliel V [400-425 CE] was the last president. With the death of this patriarch, who was executed by Theodosius II for erecting new synagogues contrary to the imperial decree, the title [[Nasi]], the last remains of the ancient Sanhedrin, became illegal to be used after 425 CE.

There are records of what may have been of attempts to reform the Sanhedrin in Arabia ,<ref>[http://www.alsadiqin.org/history/The%20Persian%20conquest%20of%20Jerusalem%20in%20614CE%20compared%20with%20Islamic%20conquest%20of%20638CE.pdf The Persian conquest of Jerusalem in 614CE compared with Islamic conquest of 638CE]</ref>, in Jerusalem under the Calif 'Umar,<ref>ibid.</ref>, and in Babylon (Iraq),<ref>''Sefer Yuchsin'', cf. ''Yarchei Kallah'', Rabbi Nassan describes "the seventy judges who comprise the Sanhedrin"</ref>, but none of these attempts were given any attention by Rabbinic authorities and little information is available about them.

==Maimonides' semicha by consensus==

The wording of this teaching is vague and tentative and leaves several points open. Firstly, it opens with "It appears to me" and ends with "this matter requires a final decision". Secondly it is not specified what is meant by "consent". Thirdly it leaves open as to who are the "all the sages of the Land of Israel" and lastly - although not apparent here - what is really meant by the word "all". These questions led to significant debate within Rabbinic circles, from those who completely disregarded this teaching to others who differed on its meaning.

The differing interpretations gradually coalesced by the time of Rabbi Yosef Karo [1488-1575] who recorded as definitive Jewish law that ordination could be established by consensus, and accepted such ordination himself. While Rabbi Yosef Karo's magnum opus, the [[Shulchan Aruch]], is considered the most authoritative collection of Jewish Law in use today, his views on this subject are not widely known.<ref>Rabbi Yosef Karo's treatise ''Maaseh Beis Din'' and his commentary the ''Beis Yosef'', ''Choshen Mishpat 295'', see also Rabbi Yakov Beirav ''Iggeret Hasemicha''</ref>. In general religious Jews not familiar with his writings on the subject tend to reject outright the notion of establishing a Sanhedrin by consensus.

The matter of restoring semicha by consensus has been a matter of dispute within the orthodox community.

<td style="vertical-align: top;">'''For semicha by consensus'''

On the other hand, as explained above, authorities based on Maimonides<ref>''Mishne Torah, Hilchos Sanhedrin 4:11''</ref> and Rabbi Yosef Karo,<ref>''Choshen Mishpat 295''</ref>, author of the Shulchan Aruch, were of the opinion that semicha could be established by consensus and a Sanhedrin could be formed without waiting for Moshiach. Rabbi Yisrael of Shklov, the leading disciple of the [[Vilna Gaon]], wrote in the name of the Gaon that there was no need to wait for Moshiach before forming a Sanhedrin.<ref>[http://www.daat.ac.il/daat/kitveyet/sinay/nisyono-4.htm The attempt of Rabbi Yisrael of Shklov to re-establish the Sanhedrin in 1830]</ref> (Cf. [[Semicha#~~Attempt_by_Rabbi_Yisroel_Shklover~~Attempt by Rabbi Yisroel Shklover.~~2C_1830~~2C 1830|Attempt by Rabbi Yisroel Shklover, 1830]] to revive [[Semicha]].)

</td>

</tr>

==Rabbi Beirav, the model for the current attempt==

A closer look at the attempt by Rabbi Beirav,<ref>Based on [http://www.jewishencyclopedia.com/view.jsp?artid=789&letter=B&search=Berab Jewish Encyclopedia: BERAB, JACOB], Rabbi Tzvi Eidan's ''Asot Mishpat'', and also [http://www.thebronsteins.com/archives/000477.html Semicha and Sanhedrin Controversies by Rabbi Yirmiyohu Kaganoff]</ref>, and the involvement of the Beis Yosef, which was the model for the current attempt

Rabbi Yakov Berav (1474-1546), know as the Mahari Beirav, was born in Spain. Evidence of the great respect is afforded by the following lines of Rabbi Abraham Gavison in ''Omer ha-Shikchah'': "Say not that the lamp of the Law no longer burns in Israel! Yakov Beirav has come back! once more he sojourns among us!" In 1533 he became Rabbi at Cairo; and several years after he seems to have finally settled in Safed, which then contained the largest and most learned Jewish community in the Land of Israel. After the Spanish expulsion, many Jews remained in Spain, practicing their Judaism in secret, while publicly appearing to be Christians. Thousands of these Marrano Jews eventually escaped to areas where they could practice their religion with relative freedom, yet they were haunted by the sins they had committed in previous years. As chief Rabbi of Safed, Rabbi Yakov Beirav proposed the creation of Jewish courts that would carry out the punishment of ''malkos'', lashes, which releases someone from the punishment of ''kareis'' (Mishnah Makos 23a). But in order to create these Jewish courts, classical ordination had to be reinstituted.

The Ralbach however rejected the semicha. He considered it an insult to his dignity and to the dignity of Jerusalem that so important a change should be effected without consultation of the scholars of Jerusalem. Rabbi Moshe deCastro of Jerusalem also expressed doubts over the applicability of semicha. Because of this opposition some of the scholars of Safed also began to entertain doubts. Rabbi Yakov Beirav again assembled the scholars of Safed, and reviewed the halachic basis for re-establishment of semicha. Rabbi Yosef Karo and others sent a treatise ''Maaseh Beis Din'' to the scholars of Jerusalem explaining the basis for semicha and protesting their opposition to its re-establishment. In the course of time, the Ralbach put his objections to Rabbi Yakov Beirav's semicha in writing, involving additional scholars in the dispute. In response Rabbi Yakov Beirav composed and distributed ''Iggeret Hasemicha'' to settle any halachic doubts. The dispute lasted for a year. In general the scholars outside of Land of Israel did not get involved at this stage in the dispute, with the exception of the Radbaz.

The Ralbach's objections centered around the following points:<ref>''Shealos v'teshuvos leRalbach'' by Rabbi Levi Ibn Chaviv</ref>:

# The re-establishment of semicha will cause the speeding up of redemption, which is not permitted.

# The Maimonides closing words, "This matter requires a final decision" shows that he was not fully decided on this ruling. Since the Maimonides was uncertain and the [[Nahmanides]] was certain,<ref>''Sefer Hamitzvos, Aseh 153'' by Rabbi Moshe ben Nahman Gerondi (''Ramban'')</ref>, the law follows the Nahmanides.

# Lastly that the role of Sanhedrin had to be complete, the Calendar had to immediately change which could cause division among the Jewish people

# Even if Maimonides was correct, because the scholars of Jerusalem were not present the election was invalid.

Rabbi Yakov Beirav countered with the following points:<ref>''Iggeret Hasemicha'' by Rabbi Yakov Beirav</ref>:

# First, that the re-establishment semicha is not interfering with the process of redemption, rather it is simply the fulfillment of a positive mitzvah.

# The most learned scholars lived in Safed and that was sufficient; in Jewish law the word "all" means the "main part". (It is interesting to note that the Ralbach did not differ with Rabbi Yakov Beirav on this point, only he objected that "all" must include the scholars of Jerusalem. He did not claim that every scholar in all of Land of Israel should be present in the assembly).

In his treatise ''Maaseh Beis Din'',<ref>''Maaseh Beis Din'' by Rabbi Yosef Karo</ref>, Rabbi Yosef Karo explained Maimonides' principle of "all". There he writes that Maimonides meant that if one Rabbi is willing to defer to the knowledge and wisdom of another Rabbi - those lesser rabbis are already included to the greater rabbis and need not be included in the count of "all" (meaning that the scholars of Jerusalem did not need to be included in the election process). To further show that he held that this opinion, he accepted the Semicha of Rabbi Beirav, and passed it on for several generations.

;Conclusion

It is known that Rabbi Yosef Karo and Rabbi Moses of Trani were two of the four men ordained by Rabbi Yakov Beirav. The others are assumed to be Rabbi Abraham Shalom and Rabbi Israel de Curial and/or Rabbi [[Yoshiyahu Pinto]]. After weighing the objections of Ralbach, Rabbi Yosef Karo chose to be part of the Mahari Beirav's attempt to reinstate the Sanhedrin in his time. This is the source for the acronym MaRaN, which stands for the words "ordained by two hundred Rabbis" (''Masa'im Rabanan Nismach''). Scholars never criticized Rabbi Yosef Karo for this decision. Though there were arguments over many years about the authority of the Shulchan Aruch until it became universally accepted, yet no where does one criticize Rabbi Yosef Karo for the fact that he received semicha from Rabbi Yakov Beirav and transmitted it onward. Rabbi Yosef Karo is known to have used his semicha to ordain Rabbi Moses Alsheich, who in turn, ordained Rabbi Chaim Vital. Thus semicha can be traced for at least four generations. Rabbi Yosef Karo, in his commentary the Beis Yosef (Choshen Mishpat 295), answered the objections of the Ralbach by recording as definitive Jewish law the Maimonides' opinion that semicha can be renewed by consensus.

However this view is not shared by all modern Rabbis, Rabbi Yirmiyohu Kaganoff writes: Although Rav Yosef Karo had received this semicha and ordained Rav Moshe Alshich, it is not clear he utilized the semicha in any other way. Nowhere does he refer to a renewal of semicha, and furthermore, numerous places in Shulchan Aruch would be written differently if its author assumed that a beis din of semuchim existed today. In all these places, he assumes that no beis din today exists that is authorized to paskin on the laws of penalties and punishments... Although Rav Moshe Alshich ordained Rav Chayim Vital (Birkei Yosef, Choshen Mishpat 1:7), who was renowned as the primary disciple of the Arizal, the semicha trail appears to end at this point. There is no indication of anyone continuing the semicha project after this time... according to Rabbi Kaganoff, 'we can assume that the psak of the [[Levi Ibn Chaviv|Ralbach]] and [[David ben Solomon ibn Abi Zimra|Radvaz]] was accepted that we should not introduce semicha on our own.<ref>[http://www.thebronsteins.com/archives/000477.html Semicha and Sanhedrin Controversies of the 16th and 21st Centuries by Rabbi Yirmiyohu Kaganoff]</ref>'

==The election process and selection of Rav Halberstam==

[[Maimonides]] and other medieval commentators suggested that, although the line of semicha (Biblical ordination) from [[Moses]] had been broken in 425 C.E., if the sages in the land of Israel agree upon a single candidate being worthy of semicha, that individual would have semicha, and could then grant it to others, thus enabling the re-establishment of the Sanhedrin

According to the new Sanhedrin's website,<ref>[http://www.thesanhedrin.org/en/main/authority.html The idea behind the restoration of the Great Court, and the halachic foundations for operation]</ref>, the process of election [http://www.israelnationalnews.com/news.php3?id=96361 was explained] by Rabbi Dov Levanoni, a member of the new Sanhedrin. He said the most recent attempt to renew the institution of [[semicha]] in 2004, was made through a consensus of hundreds of the most influential and scholarly Rabbis living in the Land of Israel. While Rabbi Yaakov [[Beirav]] and Rabbi Yosef Karo laid an excellent halachic (~~jewish~~ Jewish law) foundation for understanding this teaching of Maimonides, the current attempt to re-establish the Jewish Sanhedrin has tried to learn from previous attempts and avoid some of the pitfalls. For example, to avoid claims that not all the rabbis of Israel were aware of the latest attempt to set up the Sanhedrin, an initial enormous expenditure was spent on a publicity campaign of the upcoming semichah process, 50,000 copies of a detailed flier were distributed among 4,500 Jewish centers in Israel, outlining that a vote of a first samuch was going to be held, along with contact information of the ''Va'ad ha-Mechonen la-Sanhedrin''. Not long afterwards, seven hundred leading Rabbonim were contacted either in person or by written letter. R' Levanoni explained that Rabbi [[Moshe Halberstam]], a senior Rabbi on Jerusalem's [[Edah HaChareidis]], became the first samuch after receiving approval by Israel's leading Rabbis – those followed by most of Israel's religious Jews – and there were no objections from the hundreds of Rabbis consulted via written letters.

The website also claims<ref>ibid.</ref> that leading sages have supported the semichah directly, indirectly or abstained, and specifically mentions these names: Rabbi [[Yosef Shalom Eliashiv]], Rabbi [[Ovadia Yosef]], Rabbi [[Zalman Nechemia Goldberg]] and many others gave their blessing but did not join the Sanhedrin. The son of Rabbi Mordecai Eliyahu is one of the rabbis ordained. Former Ashkenazi Chief Rabbi and Rosh Yeshiva of Merkaz HaRav Kook Rabbi [[Avraham Shapira]] chose to abstain on the issue but also refused to discourage it.

Rabbi [[Moshe Halberstam|Halberstam]] ([[April 1]], [[1932]] –[[April 26]], [[2006]]), who was selected to receive [[Semicha]] by consensus, was a relatively well known figure and widely respected. [[Image:Moshehalberstam.JPG|thumb|Rabbi Moshe Halberstam]] Rabbi Halberstam was the son of Grand Rabbi Yaakov Halberstam of Tschakava, a scion of the [[Sanz (Hasidic dynasty)|Sanz]] dynasty, and of the daughter of Rabbi Sholom of [[Shotz (Hasidic dynasty)|Shotz]] of [[London]]. He was the [[Rosh Yeshiva]]h of the Tschakava Yeshivah in Jerusalem and one of the most prominent members of the [[Edah Charedis]] Rabbinical court of [[Jerusalem]]. He was known as a tremendous [[Torah]] scholar and a decisor of [[Halachah|Halachic]] law. He wrote approbations to many works of Torah literature. Rabbi Halberstam served at the President of [[Hatzolah]] Israel. He was also the Rabbi of the Shaarei Tzedek Hospital in Jerusalem. He was known for his tolerance towards other streams of thought in Orthodox Judaism. Despite his own Chareidi anti-Zionist background, he also maintained contacts with Modern Orthodox, religious Zionist leaders.

The website does not claim that these figures supported the creation of a Sanhedrin, only that they supported the reinstitution of [[Semicha]]. Rabbi Dov Shtein, the secretary for the Sanhedrin project, claimed that Rabbi [[Moshe Halberstam|Halberstam]] understood the where his actions would lead. Rabbi Dov Shtein said "Without Rabbi Halberstam's efforts toward renewing semikha, it would not have happened the way it did," he said. "By agreeing to be the first to be ordained, he took a serious risk of being rejected and condemned by his community for taking part in such a project, which set the ball rolling for the foundation of a Jewish legal body that seeks to eventually supersede the Badatz. But despite the serious pressures put on him following his agreement and granting of semikha to others, he never went back on it or even tempered his agreement with the act of renewing semikha." <ref>[http://www.israelnationalnews.com/news.php3?id=102678 Jerusalem Post: Rav Moshe Halberstam, First to Renew Semicha, Dies at 74]</ref>.

==The formation of a place holder Sanhedrin==

Some of its more known members are<ref>[http://www.thesanhedrin.org/en/main/officers.html Current members of the Sanhedrin]</ref>

* Rabbi [[Adin Steinsaltz]], a well known Talmudic scholar who began translating and commentating on the Talmud in [[1965]], established a network of schools in Israel and Russia, and has received honorary degrees from [[Yeshiva University]], [[Bar Ilan University]], [[Ben Gurion University]] and [[Florida International University]]

* Rabbi [[Nachman Kahane]], a graduate of [[Mir (Jerusalem)|Yeshivat Mir]], a rabbinic scholar and the rabbi of the [[Young Israel]] of Jerusalem's [[Old City]]. He is currently working on an interpretation of the [[Tosafot]] of the [[Talmud]]. He is also the director of the Institute for Talmudic Commentaries and has created a database of reliable [[Kohen|Kohanim]] in Israel.

* Rabbi [[Yoel Schwartz]], a graduate of [[Ponevezh yeshiva|Yeshivas Ponevitch]] in [[Bnei Brak]] and [[Mir yeshiva|Yeshivas Mir]] in [[Jerusalem]], and was the ''mashgiach'', the spiritual supervisor, of ''Yeshivat Itri'' and of the [[Nahal Charedi]] religious army program. He is a well known Torah scholar and a prolific writer who has published over 200 Jewish books.

* Rabbi [[Dov Levanoni]], a [[Holocaust]] survivor, a prolific author and the author of ''Hamikdash'', a description and model of the Second Temple according to Maimonides and other opinions.

* Rabbi [[Yisrael Ariel]] is the founder of the [[Temple Institute]] (''Machon HaMikdash''), which focuses on preparations for the rebuilding of the ~~Thrid~~ Third Temple. As a young man, he served in the paratroop unit that liberated the [[Western Wall]] (''kotel'') in the [[Six-Day War]].

* Rabbi [[Yehuda Edri]] is a Torah scholar, supervisor and principal for the Chareidi Shas Party's El Hamaayan Educational system. He is an expert on the location of the Temple and its measurements.

~~==The Sanhedrin's initial actions==~~

Several of the members of the new Sanhedrin are associated with the [[Temple Mount Faithful]] movement and the [[Temple Institute]]. The first actions of the new Sanhedrin appeared to operate in a manner compatible with the ideology of these movements.

In the first year of operation, the new Sanhedrin was involved with discussions about the Temple Mount. It formed a committee to collect opinions as to its exact location. Some of its members ascended to a portion of the Temple mount<ref>[http://www.israelnationalnews.com/news.php3?id=73311 Arutz Sheva: Members of Reestablished Sanhedrin Ascend Temple Mount]</ref> that was added by [[Herod]] and considered by and rabbis associated with the [[Temple Mount Faithful]] movement to be permitted to Jews.

This visit culminated in a declaration that the "Jewish people should begin collecting supplies for the rebuilding of the Temple".<ref>[http://www.templeinstitute.org/sanhedrin-declaration.htm The Temple Institute: The Sanhedrin's Decision Regarding the Holy Temple, the Temple Mount, and Jerusalem]</ref>

==The acceptance of office of Nasi by Rabbi Steinsaltz==

On the other hand, apparently few Sanhedrin members see the nascent Sanhedrin with such an extreme messianism. The acceptance of office of Nasi by Rabbi [[Adin Steinsaltz]] was marked with an apparent change in direction.

The newspaper Haaretz reported:<ref>[http://www.haaretz.com/hasen/spages/641039.html Haaretz]</ref>:

In his speech accepting the position of [[Nasi]], Rabbi [[Adin Steinsaltz]] said that the task of building the Sanhedrin will take some time. He spoke about gradually building up the ancient institution, which would take several generations. "In order to move forward and no longer be defined as `an aborted fetus,' to become serious so we can say, `a child was born to us,' we need a lot of time. The mere mention of the name Sanhedrin is not a given. It is no longer a matter of a religious council... It's something that has historical meaning. A basic change, not of one small system, but of fundamental systems."

Under the influence of Rabbi [[Adin Steinsaltz]], the Sanhedrin project shifted away from idealistic projects of its first year and tried to move toward broadening participation. Rabbi [[Adin Steinsaltz]] requested that the new Sanhedrin not be referred to as "the Sanhedrin", but requested modest references to the current institution as the nascent Sanhedrin, the developing Sanhedrin, the Sanhedrin project, or simply the Rabbinical Court of 71 judges (''Beis din shel 71''). Rabbi [[Adin Steinsaltz]] is recorded as changing direction of the new Sanhedrin towards widening the scope and acceptance of the Court with the intention of moving towards becoming the full Sanhedrin.<ref>[http://israelnationalnews.com/news.php3?id=92348 Arutz-7: Sanhedrin Project Unveiled With Humility]</ref>

According to their website, the strategy to gain wider acceptance and "provide a smooth transition from current halachic leadership to a full Sanhedrin", is to follow these guidelines: Absolute adherence to traditional Rabbinic authorities and procedure; Caution and conservatism; Independence from any other organization; Scholarship; and an open dialog with the Torah sages and current halachic leadership (with the eventual goal of their participation). On their forum it was put this way, "the [new] Sanhedrin should hold no surprises. It should be as comfortable as opening a gemoro [Talmud] or as familiar as reading the Shulchan aruch. It should be the embodiment of Judaism as we know it today." <ref>[http://thesanhedrin.org/forums/viewtopic.php?t=30 Sanhedrin Forum]</ref>

==The current Sanhedrin's view of government ==

;Torah Constitution

This agenda requires a focus on efforts to institute a [[theocracy|theocratic]] or [[critocracy|critocratic]] system of government in which "the authority of government depends on Jewish law",<ref>http://www.thesanhedrin.org/en/press/hatzofe20032006.html Sanhedrin, "The Authority of the Government Depends on Jewish Law"</ref>, so that secular government institutions and laws would be subordinate to, and function within, [[halakha|Jewish law]] as determined by the Sanhedrin. The Sanhedrin has declared itself to have authority to veto democratically-enacted laws which it determines are contrary to the laws of [[Torah]]. (This is analogous, for example, to the U.S. Supreme Court's ability to nullify a state law mandating segregated school systems for minorities as contrary to the Constitution). It has made this very clear in, among other pronouncements, its "Decision of the Sanhedrin concerning the State Elections". The Sanhedrin announced that it is seeking a state in which any matters contrary to what Jewish law defines are "issues that cannot be decided by vote":

<blockquote>Torah "Basic Law": Laws which are contrary to the laws of the Torah are not laws of the Jewish people, and therefore they are invalid. Any law which is contrary to the laws of Torah, legislated by the "[[Knesset]]" (including legislated amendments) or interpreted as such by judicial sources is a disqualified law. The authority to decide in these matters has been unconditionally expropriated by the central religious court based on the Torah (Bible) [the Sanhedrin].<ref>[http://www.thesanhedrin.org/en/legal/psak5766Adar21.html Sanhedrin, "Decision of the Sanhedrin concerning the State Elections"]</ref></blockquote>

In an exercise of its claim to authority over "matters concerning the Land of Israel", the Sanhendrin has issued a series of decisions declaring the Israeli pullout from Gaza invalid. In "The Sanhedrin's Declaration Concerning the Disengagement from Gaza" ,<ref>[http://www.thesanhedrin.org/en/legal/psak5765AdarI26.html]<"The Sanhedrin's Declaration Concerning the Disengagement from Gaza"</ref>, the Sanhedrin prohibited Jews from cooperating with the Government, saying: "The Prime Minister's program of uprooting stands in direct contradiction to the Torah of Israel.", "the decision of this government...is null and void.", "No Jew is permitted to cooperate" and "Any Jew - including a soldier or policeman - who supports the uprooting...transgresses a large number of Torah commandments."

Commenting on the [[2006 Israel-Lebanon conflict|war against Hizbollah]] in August 2006, the new Sanhedrin also claimed that it is the only authorized national institution to deal with the legal aspects of warfare and to give policy directives to the State concerning warfare. It claims that enacting legislation concerning warfare always has been a distinguishing feature of the historical Sanhedrin. <ref>[http://www.thesanhedrin.org/en/legal/psak5766Sivan24b.html Concerning responding to an attack]</ref>

==The Sanhedrin's ~~recent actions~~Actions==

[[Image:Sanhedrin_in_session.jpg|thumb|Sanhedrin in Session 2005]]

A great deal of discussion on the Sanhedrin forum appears to indicate that the new Sanhedrin is currently taken up with philosophical discussions about the theory of Jewish Law. The point is repeatedly made that the Sanhedrin "must solve many complex halachic issues" before it can ''begin'' to make any statement or decision in terms of Jewish law. It is also claimed that the new Sanhedrin does not want to tackle the most difficult points in Jewish Law before it has given the current Jewish leadership a chance to participate in the decision making process. They have announced ties with various academic scholars and institutions<ref>[http://www.thesanhedrin.org/en/main/agenda.html Issues on the agenda to be discussed a future sessions]</ref> and while the new Sanhedrin is not recognized by the Israeli government, a ruling of a subordinate court of the Sanhedrin was consulted by a secular Israelicourt<ref>[http://www.israelnationalnews.com/news.php3?id=92348 Arutz-7: Sanhedrin Project Unveiled With Humility]</ref>. A year after its establishment, it was reported that the body was in "dialogue with the Ministry of Education over the Bible and Scriptures curriculum". <ref>[http://www.haaretz.com/hasen/spages/641039.html Haaretz]</ref> ~~Since February 2006,~~ It claims its projects are "coordinated in complete consultation with the ~~nascent Sanhedrin has been represented online by the [http://www.thesanhedrin.org/en/~~ '~~Friends~~ 'Gedolei Hador'' (leading halachic authorities of the ~~Sanhedrin']~~generation) as well as with the Israeli Government Authorities, ~~which translates~~ academics and ~~distributes material by the nascent Sanhedrin~~professionals... ~~In addition to various politically-oriented opinions~~. ~~the~~ The Sanhedrin ~~has also announced decisions on several traditional religious topics including the formulation of the~~ Initiative seeks to empower Jews to perform national ''~~Rachem~~mitzvot'' ~~prayer for [[Tisha B'Av]] services, the [[Kosher|Kashrus]] of pheasant and quail,~~ that thanks to technological advances and /or sociological developments are currently or imminently in the ~~proper formulation~~ realm of the ~~[[Birkat HaMazon]] (grace after meals)~~possible. ~~<ref>[http://www.thesanhedrin.org/en/legal/ Sanhedrin, Legal Rulings~~ The Initiative is staffed by accomplished scholars and ~~Opinions~~ academics striving to ~~Date]</ref> Although it~~ promote dignified Jewish freedom of religious expression which is ~~mentioned on~~ consistent with the ~~Sanhedrin Forum that these decisions were "not a final psak and should not be presented as such~~values of Western democracy.~~" <ref>[http://thesanhedrin.org/forums/viewtopic.php?p=883~~ The Sanhedrin ~~Forum]</ref>~~ ~~One area where~~ Initiative adheres to the ~~Sanhedrin has offered extensive opinions is in the area~~ criteria of ~~war and military policy. Based on the [[Mishnah]]'s statement "they may not send forth (the people) to a~~ ''~~Milchemet Reshut~~halacha'' (~~non-mandatory war) except by order of the court of seventy-one"<ref>[[Mishnah]] [[Sanhedrin (tractate~~jewish law)~~|Sanhedrin]] 1:5</ref>~~, ~~the new Sanhedrin has declared that it is "the authorized institution to decide in matters of military policy~~expertise, ~~issues definitive moral guidance to soldiers on active duty~~ amenity and peace in ~~the reserves. It also comments on the current administration's defense policy~~...~~"<ref>ibid~~all its.~~</ref>~~. ~~They clearly state "The commandment to 'inherit and dwell' (Deut~~. 12:29) in the Land of Israel is obligatory upon every Israeli government. In this regard Israel is commanded by G-d to conquer the entire expanse of the Land of Israel within its Biblical boundaries, including the Gaza stripprojects." <ref>[http://~~www.thesanhedrin~~korbanpesach.org/enEn/~~legal~~korban/~~psak5765AdarI26~~aboutAbout KorbanPesach.~~html The Sanhedrin's Declaration concerning the disengagement from Gaza~~org]</ref>. The ~~new Sanhedrin has offered opinions on several other politically charged issues. Concerning the Gay Pride parade in Israel in September 2006 (which was cancled),~~ hebrew version adds that it ~~declared that~~ "~~In consideration of the above (citing a Biblical verse)~~has no connection with extremist groups, ~~any police officer that participates in the security operations for the parade is committing a criminal act~~right wing politcal parties, ~~breaking Jewish law and assisting~~ or those who ~~would commit a crime. This is a very serious offense [and although the~~ disregard Jewish ~~courts cannot enforce the~~ law ~~at this time] he or she will need to face judgment in the supernal court at the throne of the Almighty~~." and "Every police officer who reveres the word of the L-rd should refuse orders and not participate in any manner or fashion in the security operations of those who commit to acts of abomination under the law. <ref>[http://~~www.thesanhedrin~~korbanpesach.org/enHe/~~legal~~korban/~~psak5767Cheshvon17~~about hebrew version About KorbanPesach.~~html Legal decision concerning police officers who are called to perform their duties for the "Parade of Abomination"~~org (he)]</ref> Events as portrayed by the media, however, have not always fit this idealic picture:

* The new Sanhedrin formed a committee to collect opinions as to its exact location.<ref>[http://www.thesanhedrin.org/en/legal/psak5765Shevat30.html Decision of the Sanhedrin concerning the exact location of the Temple on the Temple Mount]</ref>* Some of its members ascended to a portion of the Temple mount<ref>[http://www.israelnationalnews.com/news.php3?id=~~== Conflicts~~ 73311 Arutz Sheva: Members of Reestablished Sanhedrin Ascend Temple Mount]</ref> that was added by [[Herod]] and is considered permitted to Jews according to some opinions.<ref>[[Temple_mount#Jewish|Jewish religious law concerning entry to the Temple Mount]]</ref>* This visit culminated in a declaration that the "Jewish people should begin collecting supplies for the rebuilding of the Temple".<ref>[http://www.templeinstitute.org/sanhedrin-declaration.htm The Temple Institute: The Sanhedrin's Decision Regarding the Holy Temple, the Temple Mount, and Jerusalem]</ref>* They have announced ties with various academic scholars and institutions.<ref>[http://www.thesanhedrin.org/en/main/agenda.html Issues on the agenda to be discussed a future sessions]</ref>* They issued religious rulings on the formulation of the ''Rachem'' prayer for [[Tisha B'Av]] services, the [[Kosher|Kashrus]] of pheasant and quail, and the proper formulation of the [[Birkat HaMazon]] (grace after meals).<ref>[http://www.thesanhedrin.org/en/legal/ Sanhedrin, Legal Rulings and Opinions to Date]</ref>* There was dialogue with the Ministry of Education over "the Bible and Scriptures curriculum".<ref>[http://www.haaretz.com/hasen/spages/641039.html Haaretz]</ref> * They support Jewish settlement of the West Bank and opposed the Gaza withdrawal.<ref>[http://www.thesanhedrin.org/en/legal/psak5765AdarI26.html The Sanhedrin's Declaration concerning the disengagement from Gaza]</ref>* An Israeli ~~government ==~~court allowed a defendant to consult a ruling from a subordinate court of the Sanhedrin.<ref>[http://www.israelnationalnews.com/news.php3?id=92348 Arutz-7: Sanhedrin Project Unveiled With Humility]</ref> * Since February 2006, the nascent Sanhedrin has been represented on the internet by the [http://www.thesanhedrin.org/en/ 'Friends of the Sanhedrin'].* They supported religious and far right parties in the [[Israeli legislative election, 2006|2006 Israeli Elections]].<ref>[http://www.thesanhedrin.org/en/legal/psak5766Adar21.html Concerning the upcoming State Elections]</ref>* During the Lebanon War they offered extensive opinions in the area of war and military policy.<ref>Based on the [[Mishnah]]'s statement "they may not send forth (the people) to a ''Milchemet Reshut'' (non-mandatory war) except by order of the court of seventy-one",[[Mishnah]] [[Sanhedrin (tractate)|Sanhedrin]] 1:5 the new Sanhedrin has declared that it is "the authorized institution to decide in matters of military policy, issues definitive moral guidance to soldiers on active duty and in the reserves.</ref>~~Within~~ * They opposed the Gay Pride parade in Jerusalem in September 2006 (which was cancled), declaring participation in the security operations for the parade a criminal act.<ref>[http://www.thesanhedrin.org/en/legal/psak5767Cheshvon17.html Legal decision concerning police officers who are called to perform their duties for the ~~background~~ "Parade of Abomination"]</ref>* They issued repeated calls for soldiers and policemen to disobey orders ~~that~~ that the nascent Sanhedrin regards as contrary to [[Halakha|Jewish law]].<ref>[http://www.thesanhedrin.org/en/legal/psak5766Tamuz22.html Should military call-up orders be heeded for the war in Lebanon?]</ref>* They blew the ''shofar'' on [[Rosh Hashanah]] in September 2006, which fell on a [[Shabbat]]. This was essentially a claim to the rights and authority of a true Sanhedrin.<ref>[http://www.thesanhedrin.org/he/legal/psak5767Tishrei3.html Blowing the Shofer on Shabbat bya Beit Din of Semuchim]</ref><ref>[http://www.haaretz.co.il/hasite/spages/766399.html 101 Years later, again the Shofar is blown on Shabbat]</ref>* Summoned an IDF officer who issued restraining orders for several residents of the West Bank ~~from entering the West Bank. This officer was summoned~~ to appear before the nascent Sanhedrin~~, when he did not appear, letters were sent requesting that this officer be denied the honor of being called to Torah~~. ~~Under Israeli government laws governing "incitement" this action was potential illegal and the Chief Justice, Rabbi [[Yisrael Ariel]] was arrested and brought~~ This resulted in ~~for questioning. He was released within~~ a ~~few hours~~Police investigation of the Rabbis who issued the summons. <ref>[http://www.israelnationalnews.com/news.php3?id=117015]</ref><ref>[http://www.jpost.com/servlet/Satellite?cid=1164881843976&pagename=JPost%2FJPArticle%2FShowFull]</ref>However the reaction of the new Sanhedrin was defiant.<ref>[http://www.thesanhedrin.org/en/legal/psak5767Kislev16.html].</ref>* Their annual public conference in 2007 included calls for the public to support a government based on Jewish Law.<ref>[http://tziburbneiyisrael.org/index_en.php Public Conference with Rabbis of the Sanhedrin]</ref>* For [[Passover]] 2007, they led a drive to offer the passover sacrifice on the [[Temple Mount]].<ref>[http://www.beliefnet.com/story/214/story_21456_1.html Jews Revive the Sanhedrin with Plans for a Passover Sacrifice]</ref><ref>[http://korbanpesach.org/En/korban/about Take Part in the (Sanhedrin's) Preparations for the Korban Pesach]</ref>

==Controversy==

===The debate stirred within the National Religious camp===

The National Religious camp took great interest in the new Sanhedrin with the hope that it may be useful in preventing the disengagement from Gaza. The Arutz-7 news service ran approximately 30 articles covering the actions of the new Sanhedrin in a positive light. The new Sanhedrin came out with several strongly worded, yet muted, rulings against "disengagement". They strongly disagreed with the government action, advocated non-violent protests, but fell short of condoning any form of stronger protest to prevent expulsion from Gaza or Hebron as been hoped for by some members of the National Religious camp.<ref>[http://www.israpundit.com/2006/?p=371 Israpundit: It’s Time to Think Big and Take Power in Israel, by Ariel Natan Pasko]</ref><ref>[http://israelreporter.com/2006/05/05/hebron-closed-military-zone-pending-forceful-eviction-for-second-time-in-4-months/ Israel Reporter: Hebron “Closed Military Zone” Pending Forceful Eviction for 2nd Time in 2006]</ref> Coverage of the new Sanhedrin since "disengagement" by the Arutz-7 news service has been almost non-existent since that event.

During the last Israeli elections, the new Sanhedrin was widely expected by the National Religious to fully endorse the political party of [[Baruch Marzel]]. Instead the Sanhedrin released a general statement, echoing statements by most of the Hareidi parties, that "one is obligated to vote, and one must vote for a religious party".<ref>[http://www.thesanhedrin.org/en/legal/psak5766Adar21.html Concerning the upcoming State Elections]</ref>

;Haredi Leadership

When Rabbi Yehudah Leib Maimon in 1949 tried to form a Sanhedrin out of the Israeli Chief Rabbinate, leading rabbis of the Haredi world repeatedly voiced their strong opposition in a number of declarations. The [[Brisker Rav]], the [[Chazon Ish]] and the [[Lubavitcher Rebbe]] were some of the more vocal opponents of that initiative. Rabbi [[Avraham Yeshayah Karelitz]], (the ''Chazon Ish'') quotes the ''Radvaz'' that no one is fit to renew the Sanhedrin. He concluded that any discussion of the topic in this "orphaned generation" is ludicrous. <ref>Chazon Ish: ''Choshen Mishpat Likutim 1''</ref> <ref>[http://chareidi.shemayisrael.com/archives5761/beshalach/adafbsh.htm Dei'ah veDibur: Opinion & Comment, "Meoros HaDaf HaYomi" Insights into the Week's Learning]</ref>

However, although there is clear Haredi opposition to the new 'Sanhedrin', unlike the case of Rabbi Yehudah Leib Maimon's attempt there has been no official response by any Haredi leader or [[Jewish Court]] (''Beis Din'') to this 'Sanhedrin'. The 'Sanhedrin' itself claims that the current attempt is very different than the previous attempt and that leading sages like Rabbi [[Yosef Sholom Eliashiv]], Rabbi [[Ovadia Yosef]], Rabbi [[Zalman Nechemia Goldberg]] and Rabbi [[Moshe Halberstam]], who passed away in May 2006, have expressed support for, and consented to, the renewal of Semicha. To date, none of these Rabbis have commented on these claims. It has been met, in public at least, by silence. The new Sanhedrin itself and its supporters claim that it proves there is quiet support. The Haredi community however interprets this to mean that the new Sanhedrin is simply another fringe group not worthy of comment, or even a fabrication.

;Haredi Community & Media

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~~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 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>

;Conclusion

===Yemenite opinion===

Rabbi [[Yosef ~~Kapach~~Qafih]], former Chief Rabbi of [[Yemen]], wrote in his commentary to the Mishnah tractate Sanhedrin that it would be a very good thing to reinstate the Sanhedrin in our days. However, he held, according to the position of the [[Rambam]], that this could only be done by assembling all leading Torah scholars physically together in one time{{Fact|date=February 2007}}.

===The debate stirred within the Kahanist camp===

===The debate stirred within the "Temple Mount Faithful" camp===

In the first year of operation, the new Sanhedrin was involved with discussions about the Temple Mount. It formed a committee to collect opinions as to its exact location. Some of its members ascended to a portion of the Temple mount that was added by [[Herod]] and considered by and rabbis associated with the [[Temple Mount Faithful]] movement to be permitted to Jews. This visit culminated in a declaration that the "Jewish people should begin collecting supplies for the rebuilding of the Temple".<ref>[http://www.templemount.org/recent.html TempleMount.org: Recent Developments in the News]</ref>.

Since the acceptance of the position of Nasi by Rabbi [[Adin Steinsaltz]], discussion of issues concerning the [[Temple Mount]] has greatly diminished.

===The debate stirred among non-Jews, especially Evangelicals and Catholics===

Some Christians, like evangelist [[Hal Lindsey]] and [[evangelicalism|evangelical]] blogwriter David Ketter,<ref>[http://davidketter.wordpress.com/2006/06/01/the-sanhedrin-and-the-church-part-i/ Wordpress: The Sanhedrin and the Church]</ref>, see the reinstated Sanhedrin as good news, believing that the Sanhedrin would be responsible for the rebuilding of the Temple, which would eventually be desecrated by the false [[Messiah]] during the [[Christian eschatology|end times]] and inhabited by the true [[Messiah]] during the period of [[Christian eschatology]] referred to as the [[Millennialism|Millenial Reign]].

The Sanhedrin has also selected a group of non-Jewish advisors, scholars and teachers from the [[Noahide Law|Noachide]] movement - ~~the best-known of these is~~ includig [[Vendyl Jones]], to form a [[High Council of B'nei Noah|High Council of Noahides]] responsible for outreach education from within the non-Jewish world.<ref>[http://www.israelnationalnews.com/news.php3?id=96347 Sanhedrin Recognizes Council to Teach Humanity ´Laws of Noah']</ref><ref>[http://www.highcouncilofbneinoah.org/news/Press_Releases/Sanhedrin_Recognizes_Council_to_Teach_Humanity_Laws_of_Noah.aspx High Council of Bnei Noah, Press Release: Sanhedrin]</ref>

Christian apocalyptic and eschatalogical claims about the End Times, the [[Last Judgment]], and the End of the World, have inspired a wide a range of conspiracy theories. Many of these deal with the [[Antichrist]], the foremost figure of worldly evil from the [[Book of Revelation]]. This Antichrist, often reported to be a Jew, is supposed to be a leader who will create a world empire and oppress Christians. The new Sanhedrin and its connection with the [[Noahide Law|Noachide]] movement have become the subject of speculation by numerous [[List of alleged conspiracy theories#Apocalyptic prophecies|apocalyptic conspiracy theories]] on the internet. This view has been espoused by some fringe Catholic groups and some Islamic groups speculating on [[fitna]] literature.{{Fact|date=March 2007}}

==See also==

== External links ==

* [http://korbanpesach.org/En/korban/about Take Part in the (Sanhedrin's) Preparations for the Korban Pesach]* [http://tziburbneiyisrael.org/index_en.php Public Conference with Rabbis of the Sanhedrin]* [http://www.~~beith~~thesanhedrin.org/en Re-~~din~~established Jewish Sanhedrin website]* [http://www.~~com~~ thesanhedrin.net Friends of the Sanhedrin ~~Project Website (Hebrew) ''obsolete''~~]

* [http://www.sanhedrin.info The Sanhedrin-Geulah Website (Hebrew)]

* [http://www.israelnn.com/player.php?video_id=1159&report_id=28 INNTV: Video of Sanhedrin Announcement Ceremony ''(Rabbi Halberstam is shown)''] [http://www.israelnn.com/data/asx2004/10/20/asx_1159_300.asx (video)]

* [http://forward.com/main/printer-friendly.php?ref=200506081129 Plan To Revive Biblical Sanhedrin Receives Boost (Forward NY)]

* [http://www.thebronsteins.com/archives/000477.html Semicha and Sanhedrin Controversies of the 16th and 21st Centuries by Rabbi Yirmiyohu Kaganoff ''(against the new Sanhedrin)'']

* [http://www.thesanhedrin.org/en Re-established Jewish Sanhedrin website by "Friends of the Sanhedrin"]

* [http://www.thesanhedrin.org/en/main/officers.html Current members of the Sanhedrin]

* [http://www.thesanhedrin.org/en/main/authority.html The idea behind the restoration of the Great Court, and the halachic foundations for operation]

* [http://www.thesanhedrin.org/en/main/organization.html Organizational structure of the Sanhedrin]

* [http://www.thesanhedrin.org/en/courtnationstate/ Special Court for Matters Concerning the Nation and the State]

* [http://www.thesanhedrin.org/en/courtbneinoah/ Special Court for Matters Concerning the Bnei NoaH]

* [http://www.thesanhedrin.org/en/main/history.html Secular and religious history of the Jewish Sanhedrin]

* [http://www.jewishpress.com/page.do/17929/The_Sanhedrin_Reestablished_(Part_I).html The Sanhedrin Reestablished - Jewish Press, Part I] [http://www.jewishpress.com/page.do/18317/The_Sanhedrin_Reestablished_(Part_II).html Part II] [http://www.jewishpress.com/page.do/18385/Focus_On_Israel.html Part III]

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