THE PROFESSIONALIZATION OF THE RABBINATE
In an ideal world, the people of Israel would all be well versed in Torah and would only turn to the rabbis for the most difficult issues. In the best of all possible worlds, scholars would have easy, well paying jobs which would enable them to devote ample time to their studies. There would be no need for them to receive public remuneration. Alas, as Karo realized, there was a gap between the ethical ideal and our moral responsibility. Therefore: Et laasot laadonai heferu toratekha(*It is time to act for the Lord; they have voided Your Torah”).*
CONCLUSION
Those of us who are interested in Progressive halakhah should take note of the courageous way the halakhic authorities addressed the tension between the“ethical ideal” and the moral necessity. The sages preserved the ideal of a rabbinate that was not reduced to mere occupation, and yet they realized that rabbis required financial support and benefits in order to serve the Jewish community. Idealists, like Rambam , opposed the professional rabbinate, but, by his own admission, he stood alone. Other authorities permitted salaries and benefits on two grounds. First, they believed that the Talmudic sources supported rabbinic compensation, benefits and even salaries from communal funds. Second, the halakhic authorities reasoned that even if the Talmudic “ideal” opposed the professional rabbinate, the halakhah would have to be changed out of practical necessity, because, as Joseph Karo asserted, the sages were charged with the moral responsibility of preserving the community. Sometimes, in order to fulfill that responsibility, we are called upon to overturn the halakhah:*It is time to act for the Lord; they have made void Your Torah .”
The courage and sensitivity displayed by the sages in dealing with this vexing issue should serve as a model for all who wish to apply the traditions and ideals of our ancestors to the modern
world.
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