Very valuable to the cause, too, was his shrewd and common sense that exposed the folly of extreme and fantastic views. "The Law," said he, "was not revealed to angels but to human beings." Some misguided pietists would not partake of wine or meat because, now that the Temple had fallen they could not be offered at its altar. "Why not," said he, "abstain also from bread and water since they too were used in the sacrificial service?" Nothing like ridicule at times to explode fallacies. Most important perhaps of all his service was his endeavor to close the breach between Israel and the Romans, which the unforgiving Shammaites would have widened. He advised a graceful submission to the inevitable. In consequence he enjoyed the confidence of the Roman rulers. Like Jochanan ben Zakkai, he turned out to be the man of the hour; and when a little later Israel again sailed into stormy seas, he was called to the helm. 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: