Jacob Berab
Rabbi Jacob Berab | |
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Born | 1474 |
Died | April 3, 1546 | (aged 71–72)
Religion | Judaism |
Mamluk and Ottoman rule |
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Jacob Berab (Hebrew: יעקב בירב), also spelled Berav or Bei-Rav, known as Mahari Beirav (1474 – April 3, 1546), was an influential rabbi and talmudist best known for his attempt to reintroduce classical semikhah (ordination).
Biography
Berab was born at
It is not known how long Berab remained in Algeria; but before 1522 he was in Jerusalem. There, however, the social and economic conditions were so oppressive that he did not stay long, but went with his pupils to Egypt.[3][4] Several years later (1527) Berab, now fairly well-to-do, resided in Damascus;[2]: 117a in 1533 he became rabbi at Cairo;[2]: 33a and several years after he seems to have finally settled in Safed, which then contained the largest Jewish community in Ottoman Syria. It was there that Berab conceived the bold idea which made him famous, that of establishing a central spiritual Jewish power.
Plan for ordination
Berab had a plan for the reintroduction of the old semikhah "rabbinic ordination". It is likely that his further plans included the reestablishment of the sanhedrin. Berab's model was the sanhedrin of tannaitic times which consisted of men who could trace their ordination back to Moses; yet for more than a thousand years no such men had existed, and the semikhah was lost.
According to Louis Ginzberg, Berab's undertaking was part of a larger Messianic vision. In this period, Ginsburg says,
the imaginative and sentimental persons thought that the promised Messianic time was approaching; they regarded their great sufferings as the process of purgation, as the חבלי משיח, the eschatologic "birth-throes," of the Messianic era". These hopes "afforded the right person an excellent opportunity to create for the Jews a recognized central authority, spiritual—and perhaps, in time, political—in character. There is no doubt that the man for the purpose was Berab; he was the most important and honored Talmudist in the Orient, and was endowed with perseverance amounting to obstinacy.[5]
According to others, the purpose of Berab's plan was a resolution of certain
Ordination of 1538
In 1538, twenty-five rabbis met in assembly at Safed and ordained Berab, giving him the right to ordain any number of others, who would then form a Sanhedrin. In a discourse in the synagogue at Safed, Berab defended the legality of his ordination from a Talmudic standpoint, and showed the nature of the rights conferred upon him. On hearing of this event most of the other Jewish scholars expressed their agreement, and the few who discountenanced the innovation lacked the courage to oppose Berab and his following.
Berab then ordained a few other rabbis, including the Chief Rabbi of Jerusalem
Dispute with ibn Habib
To obtain the good-will of the Jews of
Although Levi ibn Habib's tone was moderate, every one could read between the lines that he opposed the man Berab as well as his work. An illustration of this is afforded by the remarks made by ibn Habib when he maintained at length that the scholars of Safed were not qualified to ordain, since they were not unprejudiced in the matter, and when he hinted that Berab was not worthy to transmit ordination. Berab was surprised by the peril in which his undertaking was now placed; and, embittered by ibn Habib's personal attacks, he could not adhere to a merely objective refutation, but indulged in personalities. In answer to ibn Habib's observation, that a sacred ordination must not proceed from learning alone, but from holiness also, Berab replied: "I never changed my name: in the midst of want and despair I went in God's way";[2]: 298b thereby alluding to the fact that, when a youth, ibn Habib had lived for a year in Portugal as a Christian under an assumed name.
The strife between Berab and ibn Habib now became wholly personal, and this had a bad effect on the plan; for Berab had many admirers but few friends. Moreover, Berab's life was endangered. The ordination had been represented to the Ottoman authorities as the first step toward the restoration of the Jewish state, and, since Berab was rich, the Ottoman officials would have showed him scant mercy in order to lay hands on his wealth. Berab was forced to go to Egypt for a while, but though each moment's delay might have cost him his life, he tarried long enough to ordain four rabbis, so that during his absence they might continue to exercise the function of ordination. In the meantime ibn Habib's following increased; and when Berab returned, he found his plan to be hopeless. His death some years later put an end to the dispute which had gradually arrayed most of the Jewish scholars in hostile lines on the question of ordination.
It is known positively that Joseph Caro and Moses ben Joseph di Trani were two of the four men ordained by Berab. If the other two were
With the exception of some short contributions to the works of others, the only one of Berab's numerous works ever published was his Sheëlot u-Teshubot (Questions and Answers), responsa, Venice, 1663; but the
References
- ^ Gedaliah ibn Jechia the Spaniard, Shalshelet Ha-Kabbalah, Jerusalem 1962, p. 145 (Hebrew)
- ^ a b c d e Levi ibn Habib, "Responsa"
- ^ Palestine letter, dated 1522, in Luncz, "Jerusalem," iii. 98
- ^ Avraham Yari, Igros Eretz Yisroel, Tel-Aviv 1943, p. 171 (Hebrew).
- ^ This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). "BERAB, JACOB [B. MOSES?]". The Jewish Encyclopedia. New York: Funk & Wagnalls.
This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). "BERAB, JACOB [B. MOSES?]". The Jewish Encyclopedia. New York: Funk & Wagnalls. Its bibliography:
- Azulai, Shem ha-Gedolim, ed. Wilna, i. 86;
- David Conforte, Ḳore ha-Dorot, see Index in ed. Cassel;
- Frumkin, Eben Yerushalaim, pp. 34–40, Wilna, 1874;
- Ha-Karmel, ii. 486–494, 576–580;
- idem, Keneset Yisrael, pp. 539, 540;
- Heinrich Grätz, Gesch. der Juden, 3d ed., ix. 12, 200–298;
- Jost, Gesch. des Judenthums und Seiner Sekten, iii. 128, 129;
- Michael, Or ha-Ḥayyim, p. 1069;
- Moritz Steinschneider, Cat. Bodl. col. 1194;
- Brit. Mus.p. 307;
- Zunz, Z. G. pp. 250, 531.
The most important source of information for the dispute about ordination is
- S. P. Rabbinowitz, Mozaëi Golah, see Index.