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Baris 1: ~~{{terjemah\|Inggris}}~~ '''Rabi''' atau '''Rabbi''' ([[bahasa Ibrani\|Ibrani Klasik]] '''רִבִּי''' ''ribbī;''; [[Ashkenazi]] modern dan [[Israel]] '''רַבִּי''' ''rabbī'') dalam [[Yudaisme]], berarti "guru", atau arti harafiahnya "yang agung". Kata "Rabi" berasal dari akar kata bahasa Ibrani ''RaV'', yang dalam bahasa Ibrani alkitabiah berarti "besar" atau "terkemuka, (dalam pengetahuan)". Dalam aliran-aliran Yudea kuno, kaum bijaksana disapa sebagai רִבִּי (''Ribbi'' atau ''Rebbi'') — dalam abad-abad belakangan ini diubah ucapannya menjadi ''Rabi'' ("guruku"). Istilah sapaan penghormatan ini lambat laun dipergunakan sebagai gelar, dan akhiran pronomina "i" ("-ku") kehilangan maknanya karena seringnya kata ini digunakan. Di [[Eropa Timur]], Rabi diucapkan sebagai "Ravin," (Раввин). Peranan Rabi dalam masyarakat Yahudi mempunyai banyak sisi, dari dulu sampai sekarang. Di zaman dahulu, ''Rabbi'' merupakan gelar seseorang yang terpelajar, yaitu guru yang menguasai keseluruhan 613 ''mitzvot'' (hukum agama) Yahudi, atau orang yang ditunjuk sebagai pemimpin agama di komunitasnya. Saat ini rabi-rabi masih bertanggungjawab untuk mengajarkan ajaran agama Yahudi secara umum, dan ''Halakha'' (aturan-aturan agama) secara khusus; dan umumnya berhak menentukan penerapan hukum Yahudi. <!--The role of rabbis within Jewish communities has been and continues to be multifaceted. In ancient times, ''Rabbi'' was a Hebrew term used as a title for those who were distinguished for learning, who were the authoritative teachers of the [[613 mitzvot\|Law]], or who were the appointed religious leaders of their community. Today rabbis are still responsible for teaching on matters of [[Judaism\|Jewish religion]] in general and [[Halakha\|law]] in particular; and are usually qualified to determine the applicability of Jewish law. <!-- Rabbis often work as religious leaders. [[Synagogue]] rabbis (also known as "pulpit rabbis") typically speak on behalf of their communities on a wide range of issues, offer spiritual leadership for their congregation, and are usually involved in Jewish lifecycle events. Nevertheless, rabbis are not essential to the performance of [[Jewish services\|Jewish liturgy]] and ritual, and Jewish congregations can persist indefinitely without a rabbi assigned to them. Some religious leaders such as [[Hasidic Judaism\|Hasidic]] [[rebbe]]s and [[Talmud]]ic [[rosh yeshiva]]s may not even have a formal [[semicha]] ("ordination") and may have arrived at their positions by lineage or by being acknowledged for their great knowledge and insights into [[Talmud]] and [[Halakha]] and other areas of traditional Torah scholarship. It is safe to say that the title of "rabbi" is probably more of a "credential" or title, not a particular "job". --> == ~~History~~Sejarah ==▼ ===Musa dan Yosua: rabi-rabi pertama=== Menurut tradisi, [[Musa]] adalah rabi pertama bagi orang Israel. Sampai sekarang ia dikenal di kalangan orang Yahudi sebagai ''Moshe Rabbeinu'' ("Musa, 'rabi' atau guru kami"). Musa juga dianggap nabi terbesar dalam [[Alkitab Ibrani]]. Musa menyerahkan tampuk kepemimpinan kepada [[Yosua bin Nun]] atas perintah Allah yang dicatat di dalam [[Kitab Bilangan]], dengan cara ''semicha'' ("penumpangan tangan" atau "pentahbisan") yang pertama kalinya disebutkan di [[Taurat]] dalam [[Bilangan 27\|Kitab Bilangan pasal 27:15-23]]<ref>{{Alkitab\|Bilangan 27:15-23}}</ref> dan [[Ulangan 34\|Kitab Ulangan 34:9]].<ref>{{Alkitab\|Ulangan 34:9}}</ref> Menurut tradisi Yahudi, kewenangan yang diberikan melalui ''semicha'' diberikan sambung menyambung oleh para rabi sejak dari Musa sampai sekarang. ▲== History == ~~===Moses and Joshua: The first "rabbis"===~~ By tradition [[Moses]] was the first rabbi of the [[Children of Israel]]. To this day he is known to most Jews as ''Moshe Rabbeinu'' ("Moses our Teacher"). Moses is also considered the greatest [[Prophet#Prophets in Jewish thought\|prophet]] in the [[Hebrew Bible]]. Moses passed his leadership on to [[Joshua]] as commanded by God in the [[Book of Numbers]], where the subject of ''semicha'' ("laying [of hands]" or "ordination") is first mentioned in the Torah in [[Book of Numbers\|Numbers]] 27:15-23 [http://bible.ort.org/books/pentd2.asp?ACTION=displaypage&BOOK=4&CHAPTER=27] and [[Deuteronomy]] 34:9 [http://bible.ort.org/books/pentd2.asp?ACTION=displaypage&BOOK=5&CHAPTER=34]. ===Zaman Tanakh (Alkitab Ibrani)=== ~~By Jewish tradition, the authority granted by semicha has been passed from rabbi to rabbi from Moses to the present day.~~ Pemerintahan [[kerajaan Israel]] dan [[Kerajaan Yehuda]] didasarkan pada sistem raja-raja, para nabi, kewenangan hukum pengadilan ''[[Sanhedrin]]'' dan kewenangan ibadah para imam (''kohen''). Anggota Sanhedrin semua harus menerima ''semicha'' ("pentahbisan" yang diturunkan tak putus-putusnya sejak dari Musa) tetapi lebih sering disebut "hakim-hakim" (''dayanim'') semacam ''Shoftim'' yaitu para hakim di [[Kitab Hakim-hakim]], bukan sebagai "rabi". Seluruh kepribadian dan kemampuan memahami [[Taurat]] serta ke-613 ''mitzvot'' (perintah Allah) sebenarnya sama dengan "rabi" yang dikenal sekarang. ~~===Era of the Tanakh (the Hebrew Bible)===~~ <!-- The governments of the kingdoms of [[Kingdom of Israel\|Israel]] and the [[Kingdom of Judah\|Judah]] were based on a system of Jewish kings, prophets, the legal authority of the court of the [[Sanhedrin]] and the ritual authority of [[Kohen\|priesthood]]. Members of the Sanhedrin all had to receive their ''semicha'' ("ordination" derived in an uninterrupted line of transmission from Moses) yet they were more frequently referred to as judges (''dayanim'') akin to the ''Shoftim'' or "Judges" as in the [[Book of Judges]], rather than rabbis. ~~All of the above personalities would have been expected and assumed to be steeped in the wisdom of the [[Torah]] and the [[613 mitzvot\|commandments]] which would have made them "rabbis"~~ to our way of thinking. This is illustrated by an important two thousand year old teaching in [[Ethics of the Fathers]] (''Pirkei Avot'') of the [[Mishnah]] which cites [[King David]] by saying:▼ ▲All of the above personalities would have been expected and assumed to be steeped in the wisdom of the [[Torah]] and the [[613 mitzvot\|commandments]] which would have made them "rabbis" to our way of thinking. This is illustrated by an important two thousand year old teaching in [[Ethics of the Fathers]] (''Pirkei Avot'') of the [[Mishnah]] which cites [[King David]] by saying: :''He who learns from his fellowman a single chapter, a single [[halakha]], a single verse, a single [[Torah]] statement, or even a single letter, must treat him with honor. For so we find with David King of Israel, who learned nothing from [[Ahitophel]] except two things, yet called him his teacher (in Hebrew: '''''rabbo''''' -- meaning his "rabbi"), his guide, his intimate, as it is said: 'You are a man of my measure, my guide, my intimate' ([[Psalms]] 55:14). One can derive from this the following: If David King of Israel who learned nothing from Ahitophel except for two things, called him his teacher (i.e. '''''rabbo''''' -- his "rabbi"), his guide, his intimate, one who learns from his fellowman a single chapter, a single halakha, a single verse, a single statement, '''or even a single letter''', how much more must he treat him with honor. And honor is due only for Torah, as it is said: 'The wise shall inherit honor' ([[Book of Proverbs\|Proverbs]] 3:35), 'and the perfect shall inherit good' (Proverbs 28:10). And only Torah is truly good, as it is said: 'I have given you a good teaching, do not forsake My Torah' (Psalms 128:2).'' (''Ethics of the Fathers'' 6:3) --> Dengan kehancuran dua [[Bait Allah]] di [[Yerusalem]], pada akhir kerajaan/pemerintahan Yahudi, serta menurunnya peranan nabi dan imam, maka fokus kepemimpinan di bidang ilmu agama dan kerohanian bergeser kepada orang-orang bijak (''sage'') sebagai "Orang-orang dalam Kumpulan Agung" (''Anshe Knesset HaGedolah''). Kumpulan ini meliputi rabi-rabi yang fungsinya lebih dikenal selama 2000 tahun terakhir, terutama karena mereka memulai penyusunan dan penjelasan "Hukum-hukum oral" Yahudi (''Torah SheBe'al Peh''), yang kemudian dibakukan dan dibukukan dalam bentuk [[Mishnah]] dan [[Talmud]]. Selanjutnya keilmuan rabi-rabi ini menghasilkan Yahudi berdasarkan Kerabian atau "''Rabbinical Judaism''". With the destruction of the two [[Temple in Jerusalem\|Temples in Jerusalem]], the end of the Jewish monarchy, and the decline of the dual instititutions of prophets and the priesthood, the focus of scholarly and spiritual leadership within the Jewish people shifted to the sages of the [[Men of the Great Assembly]] (''Anshe Knesset HaGedolah''). This assembly was composed by the earliest "rabbis" as we know them for the last two thousand years, in large part because they began the formulation and explication of what became known as Judaism's "[[Oral law#Oral law in Judaism\|Oral Law]] (''Torah SheBe'al Peh''). This was eventually encoded and codified within the [[Mishnah]] and [[Talmud]] and subsequent rabbinical scholarship, producing what is known as "[[Rabbinical Judaism]]". <!-- ==Sages as rabbis== --> The rabbi is not an occupation found in the [[Torah]] (i.e the [[Pentateuch]]) as such; the first time this word is mentioned is in the [[Mishnah]] (most commonly thought to be codified around 200 C.E, that codification often attributed to Rabbi Judah Hanasi). Rabi bukanlah profesi yang ditemukan di [[Taurat]]. Pertama kalinya kata ini disebutkan dalam [[Mishnah]], yang umumnya dianggap dibakukan sekitar 200 M, yaitu oleh Rabi Judah Hanasi. <!-- The more ancient generations had no such titles as ''Rabban'', ''Ribbi'', or ''Rab'' , for either the Babylonian sages or the sages in Israel. This is evident from the fact that [[Hillel I]], who came from [[Babylon]], did not have the title ''Rabban'' prefixed to his name. Of the [[Nevi'im\|prophets]], also, who were very eminent, it is simply said, "[[Haggai the prophet]]" etc., "Ezra did not come up from Babylon" etc., the title ''Rabban'' not being used. Indeed, this title is not met with earlier than the time of the patriarchate. Baris 152 ⟶ 154: == ~~Rujukan~~ Referensi== {{reflist}} ==Rujukan lain== === Umum === * ''Rabbi'', artikel dalam ''Encyclopedia Judaica'', Keter Publishing Baris 158 ⟶ 163: === Perempuan dalam Ajaran Ortodoks === * Debra Nussbau, Cohen, ''Jewish tradition vs. the modern-day female'', March 17, 2000, Jewish Telegraphic Agency * Lauren Gelfond Feldinger, ''The Next Feminist Revolution'', The Jerusalem Post, 17 Maret 2005 * Moshe Y'chiail Freidman, ''Women in the Rabbinate,'' Jewish Observer, 17:8, 1984, 28-29. * Laurie Goodstein, ''Causing a Stir, 2 Synagogues Hire Women to Aid Rabbis'', 6 Februari 1998, New York Times * Jeff Helmreich, ''Orthodox women moving toward religious leadership'', Jumat, 6 Juni 1997, Long Island Jewish World * Marilyn Henry, ''Orthodox women crossing threshold into synagogue'', Jerusalem Post Service, 15 Mei 1998 * Jonathan Mark, ''Women Take Giant Step In Orthodox Community: Prominent Manhattan shul hires ‘congregational intern’ for wide-ranging spiritual duties'', The Jewish Week, 19 Desember 1997 * [[Emanuel Rackman]], ''(Women as Rabbis) Suggestions for Alternatives,'' Judaism , Vol.33, No.1, 1990, hlm. 66-69.

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