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Palestinian rabbis encompasses all rabbis who lived in the region known as Palestine up till modern times, but most significantly refers to the early Jewish sages who dwelled in the ancient Holy Land and compiled the Mishna and its later commentary, the Jerusalem Talmud. These rabbis lived between 150 BCE and 400 CE and during the Talmudic and later Geonic period, they exerted influence over Syria and Egypt, while the authorities in Babylonia had held sway over the Jews of Iraq and Iran. While the Jerusalem Talmud was not to become authoritative against the Babylonian, the liturgy developed by Palestinian rabbis was later destined to form the foundation of the ''minhag'' of nearly all the Ashkenazic communities across Europe. While the Jewish population of Palestine waned with the arrival of the Christian Crusaders in the 11th century, by the 16th century, rabbis in Palestine had again made the Land of Israel a centre of Jewish learning. So significant had the Jewish population become, a novel plan to revive the ancient "ordination" was attempted. Seen by the Ottoman authorities as a precursor to Jewish self-rule, the scheme did not materialise. Nevertheless, the high calibre of Palestinian rabbinical scholarship ensured that Judaism continued to flourish in the region. ==Early Palestinian rabbis== Early rabbis, known as ''tannaim'', were active in Palestine from around 150 BCE to 200 CE.〔 After the destruction of the Temple in Jerusalem, Jewish scholars in Palestine came to accept the honorific "rabbi". During this period, they compiled the Mishna which was later expounded upon and recorded in the Jerusalem Talmud. Rabbi Jochanan (c. 220–50 CE) was considered the greatest Palestinian ''amora'' of his time and according to Adin Steinsaltz, "the most glorious epoch of Palestinian learning" ensued when he was appointed rector of the Tiberias academy. The great sages in Babylonia saw him as the spiritual leader of the generation and many of them moved to Tiberias to study under him; indeed, some of the greatest Palestinian sages were originally Babylonians who had migrated to Palestine to further their studies. Rabbi Jochanan succeeded in turning his academy into the world's supreme centre focusing on the study of the oral law. It was common for a disputes which arose in Babylonia to be settled with "a letter from Palestine." The works of the Palestinian rabbis became the foundation for all Babylonian literary activity, so much so, that Palestinian traditions and teachings are to be found on nearly every page of the Babylonian Talmud. This transmission was made possible by scholars who travelled back and forth between the two centres. According to recent scholarship, any influence wielded by the Palestinian rabbis during the second century was not due to an established hierarchal position, as they lacked any form of institutionalised power: no synagogues or other communal institutions were under their control. They were instead a "self-proclaimed elite" who achieved recognition based on their social position, which included wealth, learning, or charisma. While being approached for advice and guidance, most of the Palestinian rabbis never held any official authority and instead engaged in teaching a select group of students. This changed with the formation of the Patriarchate towards the end of the 2nd-century when some rabbis found employment at its various institutions. From the third century onwards, the circumstances of more and more rabbis continued to change, with many taking on formal positions as communal preachers, scribes or law court judges.〔 During this period, Palestinian rabbis were especially concentrated in Lydda, Sepphoris, Tiberias, and Caesarea. From the mid-fourth century onwards, Palestinian rabbis found themselves surrounded by an increasingly Christian orientated environment. It is commonly acknowledged that the Palestinian rabbis were in dialogue with Christians and other Hellenists. Most of the recorded instances of heretics (''minim'') using the Scripture to challenge rabbinic interpretations involve Palestinian rabbis. It has been suggested that Palestinian rabbis interacted more with the common folk than their Babylonian counterparts, to the extent that several Palestinian sources depict them "dining and partying together"; they were also on more familiar terms, addressing their fellow Palestinians as "my son" or "my daughter". They tended not to highlight the significant distinction between the two groups.〔 A further indication of the Palestinian rabbis effort to strengthen bonds with the commoners is revealed by their willingness in approaching the wealthy among them for financial support. Other Palestinian rabbis were engaged in a range of livelihoods, including occupations as scribes, physicians, merchants, artisans, blacksmiths, builders and shoemakers. Many also knew foreign languages, a necessity for appointment to the Sanhedrin. The decentralisation of the Palestinian rabbinate occurred towards the end of Judah I's lifetime, when he allocated various roles to different rabbis. Soon after, rabbis began to dissociated themselves form the Patriarchate after the Patriarchs attempted to replace rabbis and integrate wealthy individuals into positions of authority. During the office of Gamaliel III (ca. 225–235), many prominent scholars established their own academies throughout the country. In 351, Roman commander Ursicinus, destroyed the chief Jewish communities of Palestine, including all seats of academies. In around 425, the office of the Jewish Patriarchate was abolished after a period of some 350 years. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Palestinian rabbis」の詳細全文を読む スポンサード リンク
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