Sanhedrin (The Judicial System)

The term "Sanhedrin" refers to the Jewish nation's judicial system, but its essence is different and opposite from parallel institutions of other nations. The essence of judicial systems in other nations is to serve society and the individual: to restrain violence, protect citizens, enable reasonable living, and grant liberty. Such a judicial system has no ideology and does not aspire to reach anywhere beyond arranging normal life. The essence of the Sanhedrin is exactly opposite: the purpose of the Sanhedrin is to bring down, deliver, and reveal Hashem's word in the world - and to shape the community and individual according to Divine will. As the Rambam states: "The Great Court in Jerusalem is the foundation of the Oral Torah, they are the pillars of instruction, and from them law and judgment goes forth to all Israel."

In Halacha

Role and Authority

The Sanhedrin's institution is about filling the place of Moshe Rabbeinu, and therefore all the Sanhedrin's sages must be ordained from person to person back to Moshe Rabbeinu. Just as it was said about Moshe "every great matter they shall bring to you," so too all the main mitzvos are only judged in the Sanhedrin. The Rambam specifically counts thirty such mitzvos in his book, and lists eleven main ones in the fifth chapter of Hilchos Sanhedrin: appointing a king, appointing judges in every tribe and city, judging a tribe that was entirely led astray, judging a false prophet, judging a Kohen Gadol in capital cases, judging a rebellious elder, judging an idolatrous city, giving the Sotah water to drink, and expanding the city or the Temple courtyards. Additionally, they don't go out to optional wars or measure a corpse except by the Great Sanhedrin in the Temple.

Abolition of the Sanhedrin

With the destruction of the Temple, the Sanhedrin institution gradually weakened. Initially it was exiled from its place, and after a certain period ceased completely. But even after the Sanhedrin's abolition, the sages of Israel continued to ordain each other for many years, and the Rebbe proves that in the Rif's court there were still ordained judges.

Renewal of Ordination

The Rambam wrote that "if all the sages in Eretz Yisrael agree to appoint judges and ordain them, these are ordained and have permission to judge penalty cases and ordain other sages." Based on this ruling, several attempts were made throughout the generations, but for various reasons none of them succeeded.

In Chassidus

The Sanhedrin is called "navel," and navel is interpreted in Kabbalah in two ways: regarding Binah and regarding Malchus.

In Binah

The root of the Sanhedrin is in Binah, as explained in Chassidus based on the Pardes. The term "to me" (said to Moshe in the command about the Sanhedrin) - "gather to me seventy men from the elders of Israel" - hints to Atika Kadisha. The number seventy hints to the seven middos in Binah, as each one includes ten, and the "one above them" is Daas.

The Sanhedrin's connection to Binah is because they are the "eyes of the congregation" (from whom Torah goes forth to Israel) - and Torah is in Binah, to reveal Elokus in the worlds. This revelation begins in Binah, where the essence of Elokus (Atik, the level of Keser's inner dimension) is revealed.

In Malchus

The Sanhedrin's connection to Malchus is because Malchus is the root of the Chamber of Merit in Beriah, and the Chamber of Merit's purpose is the light of Chesed in a vessel of Gevurah - which is the matter of the Name of 72.

Large and Small

The Pardes wrote three ways to understand the relationship between the Great and Small Sanhedrin:

1. The Great in Binah (because the place of Name 72, which is the matter of Sanhedrin, is in the seven lower sefiros of Binah) and the Small in Malchus.
2. Both Great and Small are two aspects within Malchus itself.
3. The Great in Chesed and the Small in Gevurah.

True Justice to its Truth

Since Hashem assists judges who intend for Heaven's sake (as written "Elokim stands in the divine assembly"), therefore "any judge who judges true justice even for one hour - scripture considers it as if he became a partner with Hashem in Creation."

The inner meaning of this is that the Sanhedrin drew down the very essence of Ohr Ein Sof from within Keser. The explanation: "Truth" hints to Tiferes (the middle line). And "truth to its truth" means that in Tiferes, the inner dimension of Atik is revealed.

Seventy, and One, and Another One

The seventy Sanhedrin members correspond to the 7 middos, the one above them is the aspect of Daas, and together with all seventy they are 72 - corresponding to the Name of 72, and this is why the elders in the desert were chosen through 72 lots.

Called Eyes of the Congregation

One of the main aspects of eyes is that the person is drawn after them greatly, therefore the Sanhedrin are called the eyes of the congregation - because their attachment to Hashem in the manner of "your eyes are doves" (great love) effects this in all of Israel.

Initial Drawing Down Through Avraham Avinu

According to one opinion in the Midrash, the eshel that Avraham Avinu planted in Beer Sheva was the seventy Sanhedrin, with two explanations:

1. Avraham Avinu's purpose was that influence should only flow to the righteous and not to the wicked - and this is the purpose of the Sanhedrin.
2. Eshel is an acronym for "Red Black White", hinting to the three stages in drawing down from Atik to the particular halachos in Torah.

When the Sanhedrin Ceased, Song Ceased

On Shabbos there is an elevation of the worlds. On the psalm "A song for the Shabbos day" it is explained that every elevation is through song, but the power for elevation is through what the Sanhedrin draw down from Atika Kadisha. When the Sanhedrin ceased, this power for elevation ceased, and when the Sanhedrin returns it will be renewed. This is also the matter of the prophecy "Old men and women will yet sit together": that with Moshiach's coming this drawing down from the aspect of Atik (called elder) will be renewed, and will also be drawn into Malchus (called elderly).

See Also

• Chabad Rabbinical Court in the Holy Land
• Semicha