Rabbi Ishmael ben Elisha deserves a brief mention as one of the great Tannäim of this age who, avoiding strained interpretation, explained the Law with logical common sense. He gladly devoted his wealth to the maintenance of girls orphaned by the war. He too founded a School and was destined, alas, to die a martyr's death.
Ordination of Rabbis.
These men and others like them assured the continuity of their holy work by training students in the exploration of the Law and transmitting to them the Halachoth that they thus far deduced. When proficient, they were ordained as teachers by the ceremony of Semicha (laying on of hands). This gave them right of membership in the Sanhedrin and certain judicial functions, and also the title of rabbi, introduced after the Temple's fall by Jochanan ben Zakkai.
Outside of Judea, schools were also being established in Babylon, Parthia, Asia Minor and Egypt. In Alexandria a modest academy replaced the pretentious Temple of happier days. But all turned to Jamnia, where the Sanhedrin met as the centre of religious authority. It was for the time being their spiritual capital. To the presiding Nasi, Rome granted some civil jurisdiction in the administration of internal Jewish affairs. So the Sanhedrin was still quite a House of Legislature in its way.
The Prayer Book.
Here were regulated the institutions of Judaism and here was now more completely formulated the ritual of prayer already inaugurated in the synagogues while the Temple stood. Here is its outline:
(a) The Shema the prayer beginning "Hear, O Israel," (Deut. vi. 4-9), was the centre of the first division of the service. It was preceded by two benedictions, the first expressing God's providence seen in Nature, in the morning for the glory of light, in the evening for the soft restfulness of night; the second God's love for Israel manifested in the bestowal of the Law. The Shema was followed by another benediction voicing gratitude for divine redemption. (b) The second division of the service was called Tefillah, the "eighteen benedictions" prayer, containing a set form of praises at the opening and close, with the central part variable to fit the different occasions of week-days, Sabbath and Holy Days. (c) The third section of the service was the reading from the Pentateuch and the Prophets.
The Reader was no special official; any Israelite could "stand before the Ark" where the scrolls were placed, and read the service. Here again prevailed the idea that religious service was not to be paid for. Prayer for the restoration of the Land and Temple was now a fixed feature of every service. Perpetually to commemorate the Temple's loss by outward signs, such as shattering a glass at a wedding, became a duty in which patriotism and religion were blended. Two of the fasts instituted in Babylon for the fall of the first Temple were given a second sad sanction now, to commemorate the downfall of the second.
As may be well understood, a long and disastrous war had demoralized the masses, especially the country folk. The educated classes rather held aloof from the Am Haaretz, "people of the soil," i.e., the ignorant masses. This is rather surprising on the part of the scholars, otherwise so conscientious and so benevolent. But the times were rude and ignorance usually went hand in hand with many evil practises.