Editing Yeshiva (section)

===To 19th century===
After the Geonic Period Jews established more Yeshiva academies in Europe and in Northern Africa, including the [[History of the Jews in Kairouan|Kairuan yeshiva]] in Tunisia (Hebrew: ישיבת קאירואן) that was established by Chushiel Ben Elchanan (Hebrew: חושיאל בן אלחנן) in 974.<ref>מרדכי וורמברנד ובצלאל ס. רות, '''עם ישראל – תולדות 4000 שנה – מימי האבות ועד חוזה השלו'''</ref>

Traditionally, every town [[rabbi]] had the right to maintain a number of full or part-time pupils in the town's [[beth midrash]] (study hall), which was usually adjacent to the synagogue. Their cost of living was covered by community taxation. After a number of years, the students who received ''[[semikha]]'' (rabbinical ordination) would either take up a vacant rabbinical position elsewhere or join the workforce.

====Lithuanian====
{{See also|List of yeshivos in Europe (before World War II)}}
[[File:Volozhin yeshiva.jpg|thumb|right|[[Volozhin yeshiva]], "mother of the yeshivas"]]
[[File:Mir Yeshiva 1a.jpg|thumb|right|[[Mir Yeshiva (Belarus)|Mir yeshiva]], [[Russian Empire]]]]
[[File:Ponivez1.JPG|thumb|[[Ponevezh Yeshiva]] in [[Bnei Brak]], [[Israel]]]] 
Organised [[Torah study]] was revolutionised by [[Chaim Volozhin]], an influential 18th-century Lithuanian leader of Judaism and disciple of the [[Vilna Gaon]]. In his view, the traditional arrangement did not cater to those looking for more intensive study.

With the support of his teacher, Volozhin gathered interested students and started a yeshiva in the town of [[Valozhyn]], located in modern-day [[Belarus]]. The [[Volozhin yeshiva]] was closed some 60 years later in 1892 following the Russian government's demands for the introduction of certain secular studies.<ref>{{cite journal |last1=Schacter|first1=Jacob J. |title=Haskalah, Secular Studies and the Close of the Yeshiva in Volozhin in 1892 |jstor=40914771 |journal=The Torah U-Madda Journal |volume=2 |pages=76–133 |date=1990}}</ref> Thereafter, a number of yeshivot opened in other towns and cities, most notably [[Yeshivas Knesses Yisrael (Slabodka)|Slabodka]], [[Panevėžys]], [[Mir yeshiva (Poland)|Mir]], [[Brisk tradition and Soloveitchik dynasty|Brisk]], and [[Telshe yeshiva|Telz]]. Many prominent contemporary ''yeshivot'' in the United States and [[Israel]] are continuations of these institutions, and often bear the same name.

In the 19th century, [[Israel Salanter]] initiated the [[Mussar movement]] in non-Hasidic Lithuanian Jewry, which sought to encourage yeshiva students and the wider community to spend regular times devoted to the study of Jewish ethical works. Concerned by the new social and religious changes of the [[Haskalah]] (the Jewish [[Age of Enlightenment|Enlightenment]]), and other emerging political ideologies (such as [[Zionism]]) that often opposed traditional Judaism, the masters of Mussar saw a need to augment [[Talmudic]] study with more personal works. These comprised earlier classic Jewish ethical texts ([[mussar literature]]), as well as a new literature for the movement.<ref name="Actually"/> After early opposition, the Lithuanian yeshiva world saw the need for this new component in their curriculum, and set aside times for individual mussar study and mussar talks ("mussar shmues"). A ''[[mashgiach ruchani]]'' (spiritual mentor) encouraged the personal development of each student. To some degree, this Lithuanian movement arose in response, and as an alternative, to the separate mystical study of the [[Hasidic Judaism]] world. Hasidism began in the previous century within traditional Jewish life in Ukraine, and spread to Hungary, Poland and Russia. As the 19th century brought upheavals and threats to traditional Judaism, the Mussar teachers saw the benefit of the new spiritual focus in Hasidism, and developed their alternative ethical approach to spirituality.

Some variety developed within Lithuanian yeshivas to methods of studying Talmud and ''mussar'', for example whether the emphasis would be placed on ''beki'ut'' (breadth) or ''iyyun'' (depth). ''[[Pilpul]]'', a type of in-depth analytical and casuistic argumentation popular from the 16th to 18th centuries that was traditionally reserved for investigative Talmudic study, was not always given a place. The new analytical approach of the [[Brisker method]], developed by [[Chaim Soloveitchik]], has become widely popular. Other approaches include those of [[Mir yeshiva (Poland)|Mir]], [[Yeshivas Rabbeinu Yisrael Meir HaKohen|Chofetz Chaim]], and [[Telshe yeshiva|Telz]]. In ''mussar'', different schools developed, such as Slabodka and [[Novardok Yeshiva|Novhardok]], though today, a decline in devoted spiritual self-development from its earlier intensity has to some extent levelled out the differences.

====Hasidic====
[[File:Jeszywas Chachmei w Lublinie.JPG|thumb|right|[[Chachmei Lublin Yeshiva]], now a national monument]]
[[File:Breslov Yeshiva.jpg|thumb|right|The [[Breslov (Hasidic group)|Breslov]] Yeshiva in [[Mea Shearim]], [[Jerusalem]].]]
[[File:Satmer Yeshiva.jpg|thumb|right|[[Satmar (Hasidic dynasty)|Satmar]] Yeshiva in [[Brooklyn]], [[New York (state)|New York]].]]
[[File:באבוב חגי.jpg|thumb|right|[[Bobov (Hasidic dynasty)|Bobov]] Kollel in Jerusalem]]
With the success of the yeshiva institution in Lithuanian Jewry, the [[Hasidic Judaism|Hasidic]] world developed their own yeshivas, in their areas of Eastern Europe. These comprised the traditional Jewish focus on Talmudic literature that is central to [[Rabbinic Judaism]], augmented by study of [[Hasidic philosophy]] (Hasidism). Examples of these Hasidic yeshivas are the [[Chabad|Chabad Lubavitch]] yeshiva system of [[Tomchei Temimim]], founded by [[Sholom Dovber Schneersohn]] in Russia in 1897, and the [[Chachmei Lublin Yeshiva]] established in Poland in 1930 by [[Meir Shapiro]], who is renowned in both Hasidic and Lithuanian Jewish circles for initiating the [[Daf Yomi]] daily cycle of Talmud study.
(For contemporary ''yeshivas'', see, for example, under [[Satmar (Hasidic dynasty)#Institutions|Satmar]], [[Belz (Hasidic dynasty)#Belz yeshivas|Belz]], [[Bobov (Hasidic dynasty)#Institutions|Bobov]], [[Breslov (Hasidic group)#Today|Breslov]] and [[Pupa (Hasidic dynasty)|Pupa]].)

In many Hasidic ''yeshivas'', study of Hasidic texts is a secondary activity, similar to the additional mussar curriculum in Lithuanian yeshivas. These paths see Hasidism as a means to the end of inspiring emotional ''[[devekut]]'' (spiritual attachment to God) and mystical enthusiasm. In this context, the personal pilgrimage of a Hasid to his [[Rebbe]] is a central feature of spiritual life, in order to awaken spiritual fervour. Often, such paths will reserve the [[Shabbat]] in the yeshiva for the sweeter teachings of the classic texts of Hasidism.

In contrast, Chabad and [[Breslov (Hasidic group)|Breslov]], in their different ways, place daily study of their dynasties' Hasidic texts in central focus; see [[#Ethics, mysticism and philosophy|below]]. Illustrative of this is Sholom Dovber Schneersohn's wish in establishing the Chabad yeshiva system, that the students should spend a part of the daily curriculum learning Chabad Hasidic texts "with ''pilpul''". The idea to learn Hasidic mystical texts with similar logical profundity, derives from the unique approach in the works of the Rebbes of Chabad, initiated by its founder [[Schneur Zalman of Liadi]], to systematically investigate and articulate the "Torah of the [[Baal Shem Tov]]" in intellectual forms. Further illustrative of this is the differentiation in Chabad thought (such as the "Tract on Ecstasy" by [[Dovber Schneuri]]) between general Hasidism's emphasis on emotional enthusiasm and the Chabad ideal of intellectually reserved ecstasy. In the Breslov movement, in contrast, the daily study of works from the imaginative, creative radicalism of [[Nachman of Breslov]] awakens the necessary soulfulness with which to approach other Jewish study and observance.

====Sephardi====
{{see also|:Category:Sephardic yeshivas}}
{{hatnote|Further information: [[:he:קטגוריה:ישיבות ספרדיות|קטגוריה:ישיבות ספרדיות]]}}
[[File:Porat Yosef Yeshiva, Geula branch.jpg|right|thumb|[[Geula]] branch of Porat Yosef Yeshiva.]]
[[File:Kisse Rahamin Yeshiva, Bnei Brak.JPG|right|thumb|[[Kisse Rahamim yeshivah]], [[Bnei Brak]]]]
Although the yeshiva as an institution is in some ways a continuation of the [[Talmudic Academies in Babylonia]], large scale educational institutions of this kind were not characteristic of the North African and Middle Eastern [[Sephardi]] Jewish world in pre-modern times: education typically took place in a more informal setting in the synagogue or in the entourage of a famous rabbi. In medieval Spain, and immediately following the expulsion in 1492, there were some schools which combined Jewish studies with sciences such as logic and astronomy, similar to the contemporary Islamic [[madrasa]]s. In 19th century Jerusalem, a college was typically an endowment for supporting ten adult scholars rather than an educational institution in the modern sense; towards the end of the century a school for orphans was founded providing for some rabbinic studies.<ref>{{cite web |url=https://www.jcpa.org/dje/articles3/sephardic.htm |first=Daniel J. |last=Elazar |title=Can Sephardic Judaism be Reconstructed? |access-date=2018-10-06 |publisher=[[Jerusalem Center for Public Affairs]]}}</ref> Early educational institutions on the European model were [[Midrash Bet Zilkha]] founded in 1870s Iraq and [[Porat Yosef Yeshiva]] founded in Jerusalem in 1914. Also notable is the [[Beit El Synagogue|Bet El yeshiva]] founded in 1737 in Jerusalem for advanced Kabbalistic studies. Later Sephardic yeshivot are usually on the model either of Porat Yosef or of the Ashkenazi institutions.

The Sephardic world has traditionally placed the study of [[Kabbalah]] (esoteric Jewish mysticism) in a more mainstream position than in the European [[Ashkenazi]] world. This difference of emphasis arose as a result of the [[Sabbatean]] heresy in the 17th century, that suppressed widespread study of Kabbalah in Europe in favour of Rabbinic Talmudic study. In Eastern European Lithuanian life, Kabbalah was reserved for an intellectual elite, while the mystical revival of Hasidism articulated Kabbalistic theology through Hasidic thought. These factors did not affect the Sephardi Jewish world, which retained a wider connection to Kabbalah in its traditionally observant communities. With the establishment of Sephardi yeshivas in Israel after the [[Jewish exodus from Arab and Muslim countries|immigration of the Arabic Jewish communities there]], some Sephardi yeshivas incorporated study of more accessible Kabbalistic texts into their curriculum. The European prescriptions to restrict advanced Kabbalistic study to mature and elite students also influence the choice of texts in such yeshivas.