Sanhedrin
| Part of a series on |
| Jews and Judaism |
|---|
A Sanhedrin (Template:Lang-he; Greek: συνέδριον, synedrion, "sitting together," hence "assembly" or "council") is an assembly of 23[1] judges Biblically required in every city. The Great Sanhedrin is an assembly of 71 of the greatest Jewish judges who constituted the supreme court and legislative body of ancient Israel. The make-up of the Great Sanhedrin included a chief justice (Nasi), a vice chief justice (Av Beit Din), and sixty-nine general members who all sat in the form of a semi-circle when in session. "The Sanhedrin" without qualifier normally refers to the Great Sanhedrin. When the Temple in Jerusalem was standing, (prior to its destruction in 70 CE), the Great Sanhedrin would meet in the Hall of Hewn Stones in the Temple during the day, except before festivals and Shabbat.
Traditions of origin
The Greek root for the name suggests that the name was adopted during the Hellenistic period. Judaism asserts that the concept was founded by Moses, at the command of God. The Torah records God commanded Moses as follows:
- "Assemble for Me (Espah-Li) seventy men of the elders of Israel, whom you know to be the people's elders and officers, and you shall take them to the Tent of Meeting, and they shall stand there with you."[2]
Further, God commanded Moses to lay hands on Joshua son of Nun.[3] It is from this point, classical Rabbinic tradition holds, the Sanhedrin began: with seventy elders, headed by Moses, for a total of seventy-one. As individuals within the Sanhedrin died, or otherwise became unfit for service, new members underwent ordination, or Semicha[4]. These ordinations continued, in an unbroken line: from Moses to Joshua, the Israelite elders, the prophets (including Ezra, Nehemiah) on to all the sages of the Sanhedrin. It was not until sometime after the destruction of the Second Temple that this line was broken, and the Sanhedrin dissolved.
Jewish tradition proposes non-greek derivations of the term Sanhedrin. P'siqta D'Rav Kahana (chapter 25), teaches that the first part of the word, sin, referring to the Torah that was received at Mount Sin-ai, was combined with the second part of the word, hadrin, meaning, "glorification," to express the Great Court's role, the glorification of God's Torah through its application. Rabbi Ovadia Bartenura suggests an alternative meaning (commentary on Mishnah Sota, chapter 9, Mishnah 11). Also taking the term as a combination of two words to mean, son'im hadarath pan'im b'din, "foes (opposing litigants) give respect and honor to its judgment." Other commentators confirm his interpretation, suggesting further that the first letter was changed from "sin" to "samekh," at a later date (Tosofoth Yom Tov and the Maharal).
Great Sanhedrin and Lesser Sanhedrin
The Talmud (tractate Sanhedrin) identifies two classes of rabbinical courts called Sanhedrin, a Great Sanhedrin and a Lesser Sanhedrin. Each city could have its own lesser Sanhedrin of 23 judges, but there could be only one Great Sanhedrin of 71, which among other roles acted as a sort of Supreme Court, taking appeals from cases decided by lesser courts.
Function and procedures
The Sanhedrin as a body claimed powers that lesser Jewish courts did not have. As such, they were the only ones who could try the king, extend the boundaries of the Temple and Jerusalem, and were the ones to whom all questions of law were finally put. It was presided over by an officer called the Nasi. After the time of Hillel the Elder (late 1st century BCE and early 1st century CE), the Nasi was almost invariably a descendant of Hillel. The second highest-ranking member of the Sanhedrin was called the Av Beit Din, or "Head of the Court" (literally, Beit Din = "house of law"), who presided over the Sanhedrin when it sat as a criminal court.[5]
The Sanhedrin met in a building known as the Hall of Hewn Stones (Lishkat Ha-Gazith), which has been placed by the Talmud and many scholars as built into the north wall of the Temple Mount, half inside the sanctuary and half outside, with doors providing access both to the Temple and to the outside. The name presumably arises to distinguish it from the buildings in the Temple complex used for ritual purposes, which had to be constructed of stones unhewn by any iron implements.
In some cases, it was only necessary for a 23-member panel (functioning as a Lesser Sanhedrin) to convene. In general, the full panel of 71 judges was only convened on matters of national significance (e.g., a declaration of war) or in the event that the 23-member panel could not reach a conclusive verdict.[6]
Early Christianity
In the Gospels
The Sanhedrin is mentioned frequently in the Gospels. According to the Gospels, the council conspired to have Jesus killed by paying one of his disciples, Judas Iscariot, thirty pieces of silver in exchange for delivery of Jesus into their hands. When the Sanhedrin was unable to provide evidence that Jesus had committed a capital crime, the Gospels states that witnesses came forward and accused the Nazarene of blasphemy — a capital crime under Mosaic law. But, because the Sanhedrin was not of Roman authority, it could not condemn criminals to death, according to John 18:31, but this claim is disputed.
Circa 30 CE, the Gospels continues, Jesus was brought before the Roman governor of Iudaea Province, Pontius Pilate, for decision. The Christian account says that Pilate disagreed with the Sanhedrin's decision, and found no fault — but that the crowd demanded crucifixion. Pilate, it is speculated, gave in because he was concerned about his career and about revolt — and conveyed the death sentence of crucifixion on Jesus. For more information on this subject, see Jesus' Roman Trial.
It should be noted, however, that the New Testament also claims certain members of the Sanhedrin as followers of Jesus. Nicodemus and Joseph of Arimathea are two such men that are named in the Gospels.
The Christian accounts of the Sanhedrin, and the role the council played in the crucifixion of Jesus, is a frequently cited as a cause of Christian anti-Semitism, and is thus normally considered a sensitive topic.
A Sanhedrin also appears in Acts 4–7 and 22:30–23:24, perhaps the one led by Gamaliel.
Opposition to Christian historical accounts
Although the New Testament's account of the Sanhedrin's involvement in Jesus' crucifixion is detailed, the factual accuracy is disputed. Some scholars believe that these passages present a caricature of the Pharisees and were not written during Jesus' lifetime but rather some time after the destruction of the Temple in 70 CE - a time when it had become clear that most Jews did not consider Jesus to be the Messiah. Also, this was a time Christians sought most new converts from among the Gentiles - thus adding to the likelihood that the New Testament's account would be more sympathetic to Romans than to the Jews. In addition, it was around this time that the Pharisaic sect had begun to grow into what is now known as Rabbinic Judaism, a growth that would have been seen by the early Christians direct challenge to the fledgling Church.
Some claim that the New Testament portrays the Sanhedrin as a corrupt group of Pharisees, although it was predominantly made up of Sadducees at the time. This does agree with the New Testament where the Sanhedrin's leadership - Annas and Caiaphas were Sadducees. The Gospels also consistently make a distinction between the Pharisees and "the elders," "the teachers of the law," and "the rulers of the people".
The opposition continues by saying that in order for the Christian leaders of the time to present Christianity as the legitimate heir to the Hebrew Scriptures, they had to devalue Rabbinic Judaism. In addition to the New Testament, other Christian writings relate that the Apostles Peter, John, and Paul, as well as Stephen (one of the first deacons), were all brought before the Sanhedrin for the blasphemous crime--from the Jewish perspective--of spreading their Gospel. Others point out that this is speculative. However, the Gospels exist, and do give an account of events that happened well before the destruction of the Temple in 70 CE, although most scholars consider them to have been penned after the Temple was destroyed (however, see Gospel of Mark and Gospel of Matthew for views on earlier historical dating). Those scholars may believe them to have been based on earlier sources, rather than giving a first-person account; though the Gospels are not entirely dismissed, they are presumed to be biased rather than factual.
However, Streeter and others of the Tuebingen school hold that Christian New Testament writings which discuss the Sanhedrin actually may date much earlier than previously thought, so supporters claim that the NT accounts quite possibly are more accurate than thought heretofore.
According to Jewish law,[7] it is forbidden to convene a court of justice on a holiday, such as Pesach (Passover), making it highly unusual, at best, that religious Jews could have come together to hand down a death sentence.
Additionally, Josephus seems to imply[citation needed] that there was a 'political' sanhedrin of Sadducee collaborators with Roman rule. Since proclaiming oneself Moshiach is not forbidden under halakha (there were many springing up at the time), but was illegal under Roman law as a challenge to imperial authority, perhaps this may be a more likely alternative.
Also, a Roman procurator would almost certainly not have caved in to public pressure in any case, meaning that the likelihood is that there was a deliberate attempt in the Gospels to discredit mainstream Judaism.
Hyam Maccoby's book "The Mythmaker" presents an interesting account of a different historical interpretation.[citation needed]
The Dissolution of the Classical Sanhedrin
See also: Council of Jamnia
During the period when it stood on the Temple Mount, the Sanhedrin achieved its quintessential position, legislating on all aspects of Jewish religious and political life within the parameters laid down by Biblical and Rabbinic tradition. After the destruction of the Jewish Temple in 70 CE, the Sanhedrin was re-established with reduced authority, although it was still recognized as the ultimate authority in religious matters. This authority was reinforced by the official sanction of the imperial Roman government and legislation.
The Sanhedrin was re-established in Yavneh [70-80 CE]. From there it was moved to Usha under the presidency of Gamliel II ben Shimon II [80-116 CE]. Afterwards it was conveyed back to Yavneh, and again back to Usha. It was moved to Shefaram under the presidency of Shimon III ben Gamliel II [140-163 CE], and to Beth Shearim and Sephoris, under the presidency of Yehudah I [163-193 CE]. Finally it was moved to Tiberias, under the presidency of Gamliel III ben Yehudav I [193-220 CE], where it became more of a consistory, but still retained, under the presidency of Yehudah II ben-Shimon III [220-270 CE], the power of excommunication.
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 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 [8], in Jerusalem under the Calif 'Umar[9], and in Babylon (Iraq)[10], but none of these attempts were given any attention by Rabbinic authorities and little information is available about them.
Subsequent attempts to revive the Sanhedrin
See also: Attempts to revive classical semicha
Within Judaism, the Sanhedrin is seen 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 disbanding after the destruction of the Second Temple in 70 CE, there have been several attempts to re-establish this body either as a self-governing body, or as a puppet of a sovereign government.
Napoleon Bonaparte's "Grand Sanhedrin"
The "Grand Sanhedrin" was a Jewish high court convened by Napoleon I to give legal sanction to the principles expressed by the Assembly of Notables in answer to the twelve questions submitted to it by the government (see Jew. Encyc. v. 468, s.v. France).
On October 6, 1806, the Assembly of Notables issued a proclamation to all the Jewish communities of Europe, inviting them to send delegates to the sanhedrin, to convene on October 20. This proclamation, written in Hebrew, French, German, and Italian, speaks in extravagant terms of the importance of this revived institution and of the greatness of its imperial protector. While the action of Napoleon aroused in many Jews of Germany the hope that, influenced by it, their governments also would grant them the rights of citizenship, others looked upon it as a political contrivance. When in the war against Prussia (1806-7) the emperor invaded Poland and the Jews rendered great services to his army, he remarked, laughing, "The sanhedrin is at least useful to me." David Friedländer and his friends in Berlin described it as a spectacle that Napoleon offered to the Parisians.
Attempts to re-establish the Sanhedrin in Israel
Since the dissolution of the Sanherin in 358 CE[11], there has been no universally recognized authority within Jewish law. Maimonides (1135–1204) was one of the greatest scholars of the middle ages, and is arguably one of the most widely accepted scholars among the Jewish people since the closing of the Talmud in 500 CE. 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.
There have been rabbinical attempts to renew Semicha and re-establish a Sanhedrin by Rabbi Beirav in 1538, Rabbi Yisroel Shklover in 1830, Rabbi Aharon Mendel haCohen in 1901, Rabbi Zvi Kovsker in 1940 and Rabbi Yehudah Leib Maimon in 1949.
In October 2004 (Tishrei 5765), a group of rabbis claiming to represent varied communities in Israel undertook a 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. The attempt has been subject to a great deal of debate within different Jewish communities, with both virulent opposition and fanatical support existing in different sections of the Orthodox Jewish world, and general indifference in the non-Orthodox world. [citation needed]
See Also
- Synedrion, a general term for judiciary organs of Greek and hellenistic city states and treaty organisations.
Reference
- ^ Mishnah Sanhedrin 1B
- ^ Numbers 11:16
- ^ Numbers 27:23 ]
- ^ Babylonian Talmud: Sanhedrin 13b-14a
- ^ http://academic.brooklyn.cuny.edu/economic/friedman/sanhedrin.htm
- ^ Babylonian Talmud: Sanhedrin 2a.
- ^ Mishnayot Beitzah, chapter 5 Mishnah 2. This can also be found in the Talmud, tractate Beitzah, daf 36b.
- ^ The Persian conquest of Jerusalem in 614CE compared with Islamic conquest of 638CE
- ^ ibid.
- ^ Sefer Yuchsin, cf. Yarchei Kallah, Rabbi Nassan describes "the seventy judges who comprise the Sanhedrin"
- ^ The dissolution of the Sanhedrin, in terms of its power to give binding universal decisions, is usually dated to 358CE when Hillel II's Jewish Calendar was adopted. This marked the last universally accepted decision made by that body.