Uncovering History: The Hidden Story Behind Tzomet Somech

In the north of Israel, just a few kilometers from Shefa-Amr, lies Tzomet Somech. Few know of the extraordinary story behind its name.

Following the Bar Kochba revolt, the Roman Emperor Hadrian decreed that any rabbi ordaining students would be executed, and any student who received ordination would also face death. A city where ordination took place would be destroyed, and any region permitting ordination would be uprooted. Observing this, Rabbi Yehudah ben Bava chose a narrow valley between two Shabbat boundaries, between Usha and Shefa-Amr, to ordain five elders: Rabbi Meir, Rabbi Shimon bar Yochai, Rabbi Yossi, Rabbi Yehudah, and Rabbi Elazar ben Shamua. But Roman soldiers discovered them. Rabbi Yehudah urged his students to flee while he blocked the path. This act of bravery ensured the continuation of the rabbinic tradition. The Talmud recounts that the Roman soldiers did not relent until they had pierced him with their spears 300 times.

What was the ordination that Rabbi Yehudah ben Bava sacrificed his life for, and why did the Romans fight against it?

In the first Mishnah of Pirkei Avot, it states, "Moses received the Torah from Sinai and transmitted it to Joshua; Joshua to the Elders; and the Elders to the Prophets; and the Prophets transmitted it to the Men of the Great Assembly." This phrase highlights the critical importance of accurately transmitting the Torah through the generations. The Torah recounts that before his death, Moses laid his hands on Joshua to continue the transmission, illustrating the essence of ordination: integrating a judge into the direct line of Torah transmission from Sinai. Without ordination, a judge cannot adjudicate fines or capital cases.

Hadrian understood the significance of ordination to the Jews, leading to his prohibition. He aimed to cut Jews off from the land, knowing that severing them from the Torah was the most effective way.

Sadly, the chain of ordination was eventually broken. It was limited to the Land of Israel, and once the Jews were exiled, ordination ceased.

Throughout centuries of exile, Jews yearned for the renewal of ordination. Maimonides wrote, "It seems to me that if all the sages of Israel agree to appoint judges and ordain them, they are considered ordained, allowed to adjudicate fines, and can ordain others – but this matter remains undecided."

In 1538, based on Maimonides' ruling, Rabbi Jacob Berab of Safed attempted to renew ordination. He gathered his students and was himself ordained, then ordained Rabbi Yosef Karo (author of the Shulchan Aruch), Rabbi Moshe of Trani, Rabbi Yosef Sagis, and the Ramak. Rabbi Yosef Karo then ordained his student the Alsheikh, who ordained Rabbi Chaim Vital.

The renewal of ordination did not gain acceptance. The Maharam Alshich, Chief Rabbi of Jerusalem, opposed the renewal because he was not consulted, and there was no consensus among all the sages of Israel. He insisted that ordination should be directly from Moses, and even Maimonides himself expressed doubt and wrote that this requires resolution.

The Radbaz also opposed the renewal of ordination, stating that the language of Maimonides did not intend for the sages of Safed to ordain judges to adjudicate fines, and their attempt was unsuccessful. The new ordination fizzled out.

Despite the failed attempt, the effort reflects the strong desire of the rabbis of Safed to renew the tradition and bring about redemption through the revival of the Sanhedrin. Even in failure, there's much to learn from the sages of Safed.