Sanhedrin

The Sanhedrin or council has long been the supreme Jewish religious and political authority, while the Supreme Court. The Hebrew name is derived from the Greek Sanhedrin ( assembly, council ).

The Sanhedrin at the time of the Temple

The first historical mention of the Sanhedrin found in Flavius ​​Josephus. He tells how in the year 57 BC Aulus Gabinius the country into five synedria or synodoi one hurried. In Tractate Sanhedrin in the Talmud there is talk of a large Sanhedrin with 71 members and a smaller one with 23 members. According to tradition they were called by Moses, and a continuation of the Great Assembly (Knesset Gedola ), which is mentioned 200 BC. The 71 members of the Sanhedrin were priests, Jewish "elders " and scribes. Apart from some Pharisaic scribes the members were probably mainly Sadducees, who mostly belonged to the aristocratic ethnic groups. It was chaired by the high priest, v. 191 BC after the Nasi.

His seat was the first Sanhedrin in Jerusalem. Even during the Roman rule over Judea ordered the Assembly over a considerable influence and a certain autonomy, but probably no longer had the right to decide over life and death.

In the New Testament the name Sanhedrin in the Gospels and Acts 22 times occurs. According to the New Testament tradition of the High Council had an important share in the death of Jesus. He could not itself enforce the sentence of death, but Jesus has transferred to the prosecution of a Messiah claim to the Roman governor Pontius Pilate.

The Sanhedrin after the destruction of the Temple

After the Jerusalem Temple and Jerusalem were destroyed by the Romans after a Jewish revolt in 70 CE, Rabbi Yohanan ben Zakkai received from the Roman masters permission to transfer the seat of the High Council after Yavneh; a Jewish school was built there at the same time. Since the temple was destroyed, the Sanhedrin no longer headed by a patriarch of the high priest, but was; simultaneously took over the former opposition, the group of Pharisees, the leadership of the Assembly.

The re-establishment of the Sanhedrin

The prevailing opinion in Judaism is that only after the creation of the Third Temple, a new Sanhedrin will be formed. However, in the work of some of the greatest halachic authorities, there were already at least considerations should be given to re- establishing the requirements. In particular, Maimonides discusses this question in his magnum opus on halakha, the Mishneh Torah, and takes the position that a new Sanhedrin can be brought about by the consensus of the "wise men of Israel."

"It seems to me that if all the sages of the Land of Israel ( Eretz Israel) Convention is to judge to appoint ( Dayanim ) and to give them the Smicha, make those judges with Smicha ( musmachim ) in criminal matters, judgments and even can give Smichot. " ( Rambam, Mishne Torah, Hilchos Sanhedrin 4:11 )

Likewise, the author of today as universally applicable Halachakompendiums Shulchan Aruch, Rabbi Joseph Karo assumes that a consensus of all halachic authorities would in principle allow the re-establishment of the Sanhedrin. With reference to the work of these two scholars, a group of rabbis has taken since 2003 preparations for the re-establishment of the Sanhedrin in Israel. This very controversial approach has received more attention than after an undisclosed first Nasi of distinguished scholars and rabbis Adin Steinsaltz took over the presidency in June 2005. In June 2008 he declared his resignation from the Sanhedrin, however, citing concerns about the Council and its concern about the development potential breach of Halacha.

The Sanhedrin in Napoleonic France

On August 23, 1806 convened under the spokesman Abraham Furtado I. Napoléon a "Grand Sanhedrin " said Assembly of Jewish Notables 71, including rabbis, headed by David Sinzheim and laity. You should find answers to questions about the relationship of Jewish law and on the basis of Halacha and Tanach. From her today Consistoire went out central israélite.