How Does a Jewish Convert Read Their Hebrew Name

Religious conversion of not-Jews

Naomi entreating Ruth and Orpah to return to the land of Moab by William Blake, 1795

A portion of the Pentateuch in Hebrew, British Library Oriental MS. i,497 containing Numbers 6:3-ten, dated 12th century. Lines of the Pentateuch alternate with the Targum ascribed to Onkelos (a convert to Judaism)

Conversion to Judaism (Hebrew: גיור, giyur) is the process by which not-Jews prefer the Jewish organized religion and become members of the Jewish ethnoreligious community. It thus resembles both conversion to other religions and naturalization.^[one] ^[two] The procedure and requirements for conversion depend on the sponsoring denomination. Furthermore, a conversion done in accordance with one Jewish denomination is not a guarantee of recognition by some other denomination.^[2] Commonly, the conversions performed past the more stringent denominations are recognized past the less stringent ones, but not the other way effectually. A formal conversion is also sometimes undertaken past individuals whose Jewish ancestry is questioned or uncertain, even if they were raised Jewish, but may not actually be considered Jews according to traditional Jewish law.^[iii]

In some cases, a person may forgo a formal conversion to Judaism and prefer some or all beliefs and practices of Judaism. Withal, without a formal conversion, many observant Jews volition pass up a convert'due south Jewish status.^[4]

There are some groups that take adopted Jewish customs and practices. For example, in Russian federation the Subbotniks accept adopted most aspects of Judaism without formal conversion to Judaism.^[5] All the same, if Subbotniks, or anyone without a formal conversion, wish to marry into a traditional Jewish community or immigrate to Israel nether the Act of Return, they must have a formal conversion.^[6]

Terminology [edit]

The word ger comes from the Hebrew verb lagur (לגור‎) meaning "to reside" or "to sojourn [with]." In the Hebrew Bible ger is defined equally a "foreigner," or "sojourner."^[7] Rabbi Marc Angel writes:

The Hebrew ger (in post-Biblical times translated as "proselyte") literally means "resident" and refers to a non-Israelite who lived among the Israelite community. When the Torah commands compassion and equal justice for the ger, it is referring to these "residents". Rabbinic tradition interpreted the discussion ger as referring to proselytes..."^[eight]

Affections'due south explanation of the literal meaning of "ger" as alien is borne out in biblical verses such as Lev 19:34:

The stranger that sojourneth with you shall be unto you as the dwelling-built-in amidst yous, and yard shalt love him equally thyself; for ye were strangers in the country of Egypt: I am the LORD your God.

Some other passage which may be relevant to a process of conversion involves non-Jewish women captured in war who could be adopted forcibly as wives (Deuteronomy 21:10–fourteen). Some other verse which has been interpreted as referring to non-Jews converting to Judaism is Esther 8:17, although no process is described. (Esther viii:17).

The word is rendered by the Greek "proselyte" as used in the Septuagint to announce a "stranger."^{[ citation needed ]} A male person convert to Judaism is referred to past the Hebrew discussion ger (Hebrew: גר, plural Hebrew: גרים gerim) and a female catechumen is a giyoret. In all branches of Judaism, a ger or giyoret is considered a total Jew; the literal pregnant of "stranger," "resident," or "foreigner" refers to the convert'due south origin, non present status.^{[ commendation needed ]} In Karaite Judaism the term ger simply refers to a non-Jew who has yet to fully convert to Judaism, and once converted to Karaitism, is no longer called ger.^[9]

In the Talmud, ger is used in two senses: ger tzedek refers to a "righteous catechumen," a proselyte to Judaism, and ger toshav, a not-Jewish inhabitant of the Country of Israel who observes the Seven Laws of Noah and has repudiated all links with idolatry.^[10] In Modern Hebrew, the unqualified term ger means ger tzedek.^[11]

Overview [edit]

According to Maimonides (Isurei Biah xiii:xiv), converts were accepted since the beginning of Jewish history, and the foreign wives of Jewish leaders - such as Samson and Solomon - were converts. Yet he says (Isurei Biah thirteen:xv), that in the times of Jewish political power, such as the days of Kings David and Solomon, Batei Dinim (Jewish courts) did not accept converts who may have not had the right intention, and they had to wait and evidence their intentions to exist legally accepted.^[12]

Nowadays, with the notable exception of some Syrian Jewish communities, (primarily the Brooklyn, New York and Deal, New Bailiwick of jersey communities),^[thirteen] all mainstream forms of Judaism today are open to sincere converts,^[14] with all denominations accepting converts converted past their denominations. The rules vary between denominations, as does acceptance of some denominations' converts by other denominations.

For Rabbinic Judaism, the laws governing conversion (gerut) are based on codes of law and texts, including discussions in the Talmud, through the Shulkhan Arukh and subsequent interpretations. (Many of the guidelines of accepting converts are based on the Book of Ruth and the manner whereby Ruth was brought into the fold through her mother-in-law, Naomi).^[12] These rules are held every bit authoritative by Orthodox Judaism and Conservative Judaism.^{[ citation needed ]}

Within Orthodoxy it is commonly understood that Halacha somewhat discourages proselytizing,^{[ citation needed ]} and religious gerut is somewhat discouraged. The majority of rabbis refuse potential converts 3 times, and if the potential convert remains adamant in their want to convert, the rabbi would and then allow them to begin the process.^[two] These practices do not have whatever solid footing in the written text, and while they may have been the practise in some locations, it was not universal, and a number of rabbis accept non followed these practices.^[15] ^[16]

In order to convert, the conversion candidate must accept a circumcision (males) and immerse in the mikveh before a kosher beth din, comprising iii Jewish males who are shomer Shabbat.^[xvi] At that place is also a requirement to accept the commandments (although not necessarily a commitment to keep the mitzvot), although without this step there are many government who will have the conversion as valid. In the past it is likely that conversions happened like this, and were decentralized, and universally accepted once performed.

Today, the process has become more centralized, with the conversion candidate having to convince a rabbi and the beth din of their sincerity, and there will usually exist a considerable amount of study. They will then exist tested and formally accepted, the catechumen is issued with a Shtar geirut ("Certificate of Conversion").^[17] Every bit the conversion process becomes more centralized there are simply a limited number of permanent conversion courts that are 'acceptable' to the Chief Rabbinate of State of israel.

However, there are a number of rabbis who are willing to bear decentralized conversions, and are recognized by each other. 2 of the more prominent of these rabbis are Chuck Davidson and Haim Amsalem.

Conservative Judaism takes a more than lenient arroyo in application of the halakhic rules than Modern Orthodox Judaism. Its approach to the validity of conversions is based on whether the conversion process followed rabbinic norms, rather than the reliability of those performing it or the nature of the obligations the catechumen undertook.^{[ citation needed ]} Accordingly, information technology may have the validity of some Reform and Reconstructionist conversions, just but if they include immersion in a ritual bath (mikvah), appearance before a rabbinical court (beit din) and, for men, circumcision (brit milah) or a symbolic circumcision for those already circumcised (hatafat dam brit).^{[ commendation needed ]}

The requirements of Reform Judaism for conversions are unlike. The denomination states that "people considering conversion are expected to report Jewish theology, rituals, history, culture and community, and to begin incorporating Jewish practices into their lives. The length and format of the form of report will vary from rabbi to rabbi and customs to community, though near now require a class in basic Judaism and individual report with a rabbi, as well as attendance at services and participation in dwelling practice and synagogue life."

Although an infant conversion might exist accustomed in some circumstances (such as in the case of adopted children or children whose parents catechumen), children who convert would typically be asked if they desire to remain Jewish later on reaching religious adulthood – which is 12 years of age for a girl and 13 for a boy. This standard is applied by Orthodox and Conservative Judaism, which have halakha every bit binding.^[18] ^[19]

Reconstructionist Judaism values the symbolism of the conversion ritual, and encourages those who were non born of Jewish parents and who wish to catechumen to undergo this rite of passage. The Reconstructionist course of study for a prospective convert, which is determined by the rabbi and congregation the individual is working with, includes history, observance and beliefs, and learning how to make educated choices. The completion of the procedure is marked by ritual immersion for men and women; circumcision or hatafat dam brit (symbolic drop of blood) for men (unless there exists an boggling physical or emotional hazard); a Bet Din (a dialogue with three knowledgeable Jews, at to the lowest degree one of whom is a rabbi), and ofttimes a public welcoming ceremony.^[20]

Karaite Judaism does not accept Rabbinic Judaism and has different requirements for conversion. Traditionally non-proselytizing, Karaite Judaism'south long standing abstention from conversions was recently lifted. On one August 2007, the Karaites reportedly converted their first new members in 500 years. At a ceremony in their Northern California synagogue, 10 adults and four minors swore fealty to Judaism later completing a twelvemonth of study. This conversion comes 15 years after the Karaite Council of Sages reversed its centuries-old ban on accepting converts.^[21]

Requirements [edit]

The Amoraim who produced the Talmud set out three requirements for a conversion to Judaism (Keritot 8b), which must be witnessed and affirmed by a beth din hedyot rabbinical court composed of three Jewish males higher up the age of thirteen (they exercise non demand to be rabbis):^{[ original enquiry? ]}

Circumcision (Brit milah or hatafat dam brit) for men^[2]
Immersion (tevilah) in a ritual bath (mikveh) for both men and women^[two]
Offering a certain sacrifice (korban) in the Temple (the Beit Hamikdash) – this requirement is deferred until the time that information technology is understood the Third Temple volition be rebuilt.

The consensus of halakhic government besides requires a convert to understand and accept the duties of the classical Jewish law. This is non stated explicitly in the Talmud, but was inferred past subsequent commentators.^[22]

After confirming that all these requirements have been met, the beth din issues a "Certificate of Conversion" (Shtar Giur), certifying that the person is now a Jew.

Early debate on requirement for circumcision [edit]

According to the Jewish Encyclopedia article on circumcision of proselytes,^[23] in the 1st century CE, earlier the Mishnah was edited, the requirement for circumcision of proselytes was an open up effect between the zealots and liberal parties in ancient Israel. R. Joshua argued that also accepting Jewish behavior and laws, a prospective convert to Judaism must undergo immersion in a mikveh. In contrast, R. Eliezer makes circumcision a condition for the conversion. A similar controversy betwixt the Shammaites and the Hillelites is given regarding a proselyte born without a foreskin: the former enervating the spilling of a drop of blood symbolic of the Brit Milah, thereby entering into the covenant; the latter declaring it to be unnecessary.^[24]

In discussions about the necessity of circumcision for those built-in of a Jewish female parent, lending some support to the need for circumcision of converts, the Midrash states: "If thy sons accept My Godhead [by undergoing circumcision] I shall exist their God and bring them into the state; just if they do not observe My covenant in regard either to circumcision or to the Sabbath, they shall not enter the land of hope" (Midrash Genesis Rabbah xlvi). "The Sabbath-keepers who are not circumcised are intruders, and deserve penalty" (Midrash Deut. Rabbah i).

Withal, the opposing view is supported in the Babylonian Talmud by Joshua ben Hananiah: "A male convert who has been immersed simply non circumcised, or circumcised but not immersed, is a convert."^[25] Note this view is later rejected by the Talmud.

Flavius Josephus in Jewish Antiquities Book twenty Affiliate 2 recorded the story of Male monarch Izates of Adiabene who decided to follow the Law of Moses at the advice of a Jewish merchant named Ananias. He was going to get circumcised, but his mother, Helen, who herself embraced the Jewish customs, advised against it on the grounds that the subjects would not stand to be ruled by someone who followed such "strange and foreign rites." Ananias too advised confronting it, on the grounds that worship of God was superior to circumcision (Robert Eisenman in James the Blood brother of Jesus claims that Ananias is Paul of Tarsus who held similar views, although this is a novel interpretation defective support in mainstream scholarship) and that God would forgive him for fear of his subjects. So Izates decided confronting information technology. Even so, later, "a certain other Jew that came out of Galilee, whose name was Eleazar," who was well versed in the Police, convinced him that he should, on the grounds that it was i thing to read the Law and another thing to practice it, and so he did. One time Helen and Ananias institute out, they were struck by keen fear of the possible consequences, just as Josephus put information technology, God looked subsequently Izates. As his reign was peaceful and blessed, Helen visited the Jerusalem Temple to thank God, and since there was a terrible famine at the time, she brought much food and aid to the people of Jerusalem.^[26]

Modern do [edit]

The requirements for conversions vary somewhat within the different branches of Judaism, and then whether or not a conversion is recognized past some other denomination is often an effect fraught with religious politics. The Orthodox rejection of non-Orthodox conversions is derived less from qualms with the conversion process itself, since Conservative and even some Reform conversions are very like to Orthodox conversions with respect to elapsing and content, simply rather from that the Orthodox presumption that catechumen was not properly instructed in Jewish Constabulary to Orthodox Jewish standards.^[27]

In general, immersion in the mikveh is an important function of a traditional conversion. If the person who is converting is male person, circumcision is a office of the traditional conversion process too. If the male who is converting has already been circumcised, then a ritual removal of a single drop of claret will take place (hatafat dam brit).^[28] Still, more liberal branches of Judaism accept a more relaxed requirement of immersion and circumcision.

Maturity [edit]

Someone who converts as a pocket-sized (younger than 12 for a daughter and 13 for a male child) is required to fulfill the requirements of conversion, that is circumcision and mikvah, only are not required to perform an 'credence of the mitzvoth'. The conversion instead is done al daat beth din, the credence is done by the Beth Din presiding over the conversion. The child lives as a Jew until their bar/bat mitzvah and they then have the option of rejecting their conversion. Once they have accustomed to continue as a Jew the conversion can no longer be rejected.^[29]

Reform Jewish views [edit]

In the United states of america, Reform Judaism rejects the concept that whatsoever rules or rituals should exist considered necessary for conversion to Judaism. In the tardily 19th century, the Central Conference of American Rabbis, the official body of American Reform rabbis, formally resolved to let the admission of converts "without any initiatory rite, ceremony, or observance whatever." (CCAR Yearbook 3 (1893), 73–95; American Reform Responsa (ARR), no. 68, at 236–237.)

Although this resolution has often been examined critically by many Reform rabbis, the resolution nevertheless remains the official policy of American Reform Judaism (CCAR Responsa "Circumcision for an Eight-Year-Old Convert" 5756.xiii and Solomon Freehof, Reform Responsa for Our Time, no. 15.) Thus, American Reform Judaism does not require ritual immersion in a mikveh, circumcision, or acceptance of mitzvot equally normative. Appearance earlier a Beth Din is recommended, but is not considered necessary. Converts are asked to commit to religious standards set past the local Reform community.^[30]

In bodily exercise, the requirements for conversion of whatever individual are determined by the Rabbi who sponsors the convert. Typically, Reform Rabbis require prospective converts to take a form of study in Judaism, such as an "Introduction to Judaism" course, to participate in worship at a synagogue, and to live as a Jew (notwithstanding that is interpreted by the individual Rabbi) for a menstruum of time. A menses of one year is common, although individual Rabbis' requirements vary. When the sponsoring Rabbi feels that the candidate is ready, a Beth Din may be convened. Other rituals such as immersion in a mikvah, circumcision (or Hatafat dam brit), and a public ceremony to gloat the conversion, are as well at the discretion of the Rabbi.^[31] ^[32]

Interdenominational views [edit]

In response to the tremendous variations that exist within the Reform community, the Conservative Jewish movement attempted to set a nuanced approach. The Conservative Committee on Jewish Law and Standards has issued a legal opinion stating that Reform conversions may be accepted every bit valid merely when they include the minimal Bourgeois halachic requirements of milah and t'vilah, appearance before a Conservative Beth Din, and a course of Conservative written report. (Proceedings of Committee on Jewish Law and Standards: 1980–1985, pp. 77–101.)

In full general, branches of Orthodox Judaism consider non-Orthodox conversions either inadequate or of questionable halachic compliance, and such conversions are therefore not accepted past these branches of Judaism. Conversely, both Bourgeois and Reform Judaism have the Orthodox conversion procedure as being valid. Since 2008, Haredi Orthodox religious courts in State of israel accept been rejecting conversions from a number of Orthodox rabbis, since the Chief Rabbinate do non accept the authority of the presiding rabbis.^[33] ^[34]

Intra-Orthodox controversy [edit]

This article needs to exist updated. Please aid update this commodity to reverberate recent events or newly available data. (August 2016)

In 2008, a Haredi-dominated Badatz in Israel annulled thousands of conversions performed by the Military Rabbinate in Israel. The Chief Rabbinate of Israel, which is the simply state-recognized authority on religious matters, backed by Rabbi Ovadia Yosef, ruled confronting this, making the annulment legally invalid for purposes of Israeli constabulary.^[35]

Canadian Orthodox program [edit]

In that location are two orthodox conversion programmes in Montreal. Ane is made up of a Bet Din (Jewish Courtroom) of congregational member rabbis from the Rabbinical Quango of America, Montreal region (RCA). This plan provides a way to convert according to the rigorous rules of Halachah while making the process more than "user friendly" for non-Jews seeking a more "hands-on" or "modern Orthodox" arroyo. The second program is supervised by the Jewish Community Quango of Montreal, the Vaad Hair.

All conversion candidates—who could include singles, not-Jewish couples and adoption cases—must have a sponsoring rabbi and undergo a rigorous screening process. Conversions stemming from both programs are recognized in Israel and effectually the world.

Karaite views [edit]

As of 2006, the Moetzet Hakhamim (Quango of Sages) began to accept converts to Karaite Judaism through the Karaite Jewish University. The procedure requires i year of learning, circumcision (for males), and the taking of the vow that Ruth took.

כִּי אֶל-אֲשֶׁר תֵּלְכִי אֵלֵךְ, וּבַאֲשֶׁר תָּלִינִי אָלִין—עַמֵּךְ עַמִּי, וֵאלֹהַיִךְ אֱלֹהָי. בַּאֲשֶׁר תָּמוּתִי אָמוּת, וְשָׁם אֶקָּבֵר; כֹּה יַעֲשֶׂה יְהוָה לִי, וְכֹה יוֹסִיף—כִּי הַמָּוֶת, יַפְרִיד בֵּינִי וּבֵינֵךְ.‎

"For whither yard goest, I will go; and where thou lodgest, I will club; thy people shall be my people, and thy God my God; where thou diest, will I die, and there volition I exist cached; the FiftyORD practise so to me, and more also, if aught simply decease part thee and me." Ruth one:16–17

Attempts to resolve the "Who is a Jew?" consequence [edit]

1950s: proposed articulation beth din [edit]

In the 1950s Rabbi Joseph Soloveitchik and other members of the Rabbinical Council of America engaged in a series of private negotiations with the leaders of Conservative Judaism's Rabbinical Assembly, including Saul Lieberman; their goal was to create a joint Orthodox-Conservative national beth din for all Jews in the U.s.. It would create communal standards of union and divorce. It was to be modeled after the Israeli Main Rabbinate, where all the judges would have been Orthodox, while it would have been accustomed past the larger Conservative move as legitimate. Conservative rabbis in the Rabbinical Assembly created a Articulation Conference on Jewish Law, devoting a year to this effort.^{[ citation needed ]}

For a number of reasons, the project did not succeed. Co-ordinate to Orthodox Rabbi Louis Bernstein, the major reason for its failure was the Orthodox rabbis' insistence that the Conservative Rabbinical Assembly agree to expel Conservative rabbis for actions they took prior to the germination of the new beth din, and the RA refused to do so.^[36] According to Orthodox Rabbi Emanuel Rackman, former president of the RCA, the major reason for its failure was pressure from haredi Orthodox rabbis, who held that any cooperation betwixt Orthodoxy and Conservatism was forbidden. In 1956, Rabbi Harry Halpern, of the Joint Conference wrote a written report on the demise of this beth din. He writes that negotiations between the Orthodox and Conservative denominations were completed and agreed upon, but then a new requirement was demanded by the RCA: The RA must "impose severe sanctions" upon Conservative rabbis for actions they took before this new beth din was formed. Halpern writes that the RA "could not assent to rigorously disciplining our members at the behest of an outside group." He goes on to write that although subsequent efforts were made to cooperate with the Orthodox, a letter from eleven Rosh Yeshivas was circulated declaring that Orthodox rabbis are forbidden to cooperate with Conservative rabbis.^[37]

1978–1983: Denver program, patrilineal descent [edit]

In Denver, Colorado, a articulation Orthodox, Traditional, Conservative and Reform Bet Din was formed to promote uniform standards for conversion to Judaism. A number of rabbis were Orthodox and had semicha from Orthodox yeshivas, simply were serving in synagogues without a mechitza; these synagogues were called traditional Judaism. Over a five-twelvemonth menstruum they performed some 750 conversions to Judaism. All the same, in 1983 the articulation Beth Din was dissolved, due to the unilateral American Reform Jewish conclusion to change the definition of Jewishness.^[38]

The move was precipitated by the resolution on patrilineality adopted that year by the Central Briefing of American Rabbis. This conclusion to redefine Jewish identity, every bit well every bit the designation of Denver every bit a pilot community for a new Reform out attain endeavour to recruit converts, convinced the Traditional and Conservative rabbis that they could no longer participate in the articulation lath...the national decision of the Reform rabbinate placed the Traditional and Conservative rabbis in an untenable position. They could non cooperate in a conversion plan with rabbis who held and then different a conception of Jewish identity. And furthermore, they could non supervise conversions that would occur with increasing frequency due to a Reform outreach try that was inconsistent with their own understanding of how to relate to potential proselytes.

—Wertheimer, A People Divided, ^[38]

Specifically, in 1983, the Primal Conference of American Rabbis passed a resolution waiving the need for formal conversion for anyone with at least one Jewish parent who has made affirmative acts of Jewish identity. This departed from the traditional position requiring formal conversion to Judaism for children without a Jewish mother.^[39] The 1983 resolution of the American Reform move has had a mixed reception in Reform Jewish communities exterior of the The states. Most notably, the Israel Movement for Progressive Judaism has rejected patrilineal descent and requires formal conversion for anyone without a Jewish mother.^[xl] However, in 2022 the majority of Britain's Assembly of Reform Rabbis voted in favor of a position paper proposing "that individuals who live a Jewish life, and who are patrilineally Jewish, can be welcomed into the Jewish customs and confirmed as Jewish through an private process."^[41] U.k.'s Assembly of Reform Rabbis stated that rabbis "would be able to take local decisions – ratified past the Beit Din – confirming Jewish status."^[41]

The cease of the joint Beth Din programme was welcomed by Haredi Orthodox groups, who saw the program as illegitimate. Farther, Haredi groups attempted to foreclose non-Orthodox rabbis from following the traditional requirements of converts using a mikveh. In the Haredi view, information technology is amend to have no conversion at all than a non-Orthodox conversion, equally all non-Orthodox conversions are not true conversions at all according to them.^[42]

1980s: proposed Israeli joint beth din [edit]

In the 1980s Modern Orthodox Rabbi Norman Lamm, Rosh Yeshiva of Yeshiva University, along with other American and Israeli Orthodox rabbis, worked with Conservative and Reform rabbis to come up with solution to the "Who is a Jew?" outcome. In 1989 and 1990 Israeli Prime Minister Yitzhak Shamir spearheaded an endeavour to detect a way to resolve the impasse.^{[ citation needed ]}

A plan was adult past Israeli Chiffonier Secretarial assistant Elyakim Rubenstein, who negotiated secretly for many months with rabbis from Conservative, Reform and Orthodox Judaism, including kinesthesia at Yeshiva Academy, with Lamm as Rosh Yeshiva. They were planning to create a articulation panel that interviewed people who were converting to Judaism and considering making aliyah (moving to the Land of Israel), and would refer them to a beth din that would convert the candidate following traditional halakha. All negotiating parties came to agreement:^{[ citation needed ]}

Conversions must be carried out according to halakha
the beth din (rabbinic court) overseeing the conversion would be Orthodox, mayhap appointed past the Chief Rabbinate of State of israel, and
in that location would be three-fashion dialogue throughout the process.

Many Reform rabbis took offense at the notion that the beth din must exist strictly halakhic and Orthodox, but they acquiesced. However, when give-and-take about this project became public, a number of leading haredi rabbis issued a statement denouncing the projection, condemning it as a "travesty of halakha." Rabbi Moshe Sherer, Chairman of Agudath Israel Globe Organization, stated that "Yes nosotros played a role in putting an terminate to that farce, and I'm proud we did." Norman Lamm condemned this interference by Sherer, stating that this was "the most damaging matter that he [Sherer] ever did in his forty year career."^[43]

Rabbi Lamm wanted this to exist only the beginning of a solution to Jewish disunity. He stated that had this unified conversion programme not been destroyed, he wanted to extend this program to the area of halakhic Jewish divorces, thus ending the trouble of mamzerut.^[43]

1997: Neeman Commission proposal [edit]

In 1997 the issue of "Who is a Jew?" again arose in the Country of Israel, and Orthodox leaders such as Rabbi Norman Lamm publicly backed the Neeman commission, a group of Orthodox, Conservative and Reform rabbis working to develop joint programs for conversion to Judaism. In 1997 Lamm gave a speech at the World Council of Orthodox Leadership, in Glen Springs, Northward.Y., urging Orthodox Jews to support this effort.

Lamm told his listeners that they should value and encourage the efforts of non-Orthodox leaders to more seriously integrate traditional Jewish practices into the lives of their followers. They should welcome the creation of Reform and Conservative day schools and not run across them as a threat to their own, Lamm said. In many communities, Orthodox day schools, or Orthodox-oriented customs solar day schools, have large numbers of students from not-Orthodox families. The liberal movements should be appreciated and encouraged because they are doing something Jewish, even if it is not the way that Orthodox Jews would similar them to, he said. "What they are doing is something, and something is better than nada," he said in his speech. "I'yard very openly attacking the notion that we sometimes find in the Orthodox customs that 'existence a goy is ameliorate'" than being a non-Orthodox Jew, he said in an interview.^[44]

The committee recommended the institution of a joint institute for Jewish studies, which would exist a articulation effort by all three streams of Judaism. The committee too recommended that conversion proceedings themselves exist held in special conversion courts, to be recognized by all denominations in Judaism. The purpose of the proposal was to prevent a rift in the Jewish people, while at the aforementioned fourth dimension bringing about a state-sponsored organization for conversion. On seven September 1998, the government adopted the Ne'eman Committee Report.

A year later, the Joint Constitute for Jewish Studies was established, and since then it has been the official country operator of conversion courses in State of israel, including the military conversion courses. In 2022 the institute's name was changed to Nativ – The National Center for Jewish Studies, Identity and Conversion.

Conversion annulments [edit]

A contempo evolution has been the concept of annulling conversions to Judaism, sometimes many years after they accept taken place, due to a reduction in religious observance or alter of community by the convert. This is unknown in rabbinic literature, where conversion is considered irreversible. Chuck Davidson, a Modern Orthodox expert on this conversion crisis explains "From the Middle Ages onwards, the greatest of the rabbis wrote explicitly that even if immediately after the conversion the convert goes off to worship idols, the person is even so considered Jewish."^[45] The justification given for the change in approach is that the original conversion must never have been valid in the first place as it is articulate from the catechumen's subsequent actions they were insincere at the fourth dimension of conversion.

A situation of confusion and instability in Jewish identity in Israel was fabricated worse when Haredi Rabbi Avraham Sherman of Israel'south supreme religious court called into question the validity of over 40,000 Jewish conversions when he upheld a ruling by the Ashdod Rabbinical Courtroom to retroactively annul the conversion of a adult female who came earlier them considering in their eyes she failed to notice Jewish law (an orthodox lifestyle).^[46] ^[47]

This crisis deepened, when Israel'southward Rabbinate chosen into question the validity of soldiers who had undergone conversion in the army, significant a soldier killed in activeness could non be buried co-ordinate to Jewish police.^[48] In 2010, the rabbinate created a further distrust in the conversion process when it began refusing to recognize orthodox converts from the United states equally Jewish.^[49] Indeed, the great-niece of the renowned Zionist Nahum Sokolow was recently deemed "not Jewish enough" to ally in Israel, after she failed to testify the matrilineal Jewish descent for 4 generations.^[50]

Following a scandal in which U.S. Rabbi Barry Freundel was arrested on charges of installing subconscious cameras in a mikveh to film women converts undressing, the Israeli Principal Rabbinate said it would review the validity of all by conversions performed by Freundel, then quickly reversed its determination, clarifying that information technology was joining the Orthodox Rabbinical Quango of America in affirming the validity of the conversions.^[51]

In December 2022 an Israeli court decided that a conversion could be annulled. In his conclusion Justice Neal Hendel wrote: "Only every bit the civil court has the inalienable authorisation to reverse – in extremely rare cases – a terminal judgment, and then too does the special religious conversion courtroom. For otherwise, we would allow for judgments that are flawed from their inception to be eternally."^[45]

Consequences [edit]

One time undergone, a valid religious conversion to Judaism cannot be overturned. However, a Beth Din may determine that the conversion is void every bit it was never undertaken correctly in the outset place. For example, if the rite of mikveh was performed incorrectly.^[52] In recent years many Orthodox conversions have been overturned. In 2008 Israel's highest religious court invalidated the conversion of 40,000 Jews, more often than not from Russian immigrant families, even though they had been approved by an Orthodox rabbi.^[53] Debate on what constitutes a valid Beth Din for conversion and for annulling conversions has caused divisions in the Orthodox earth. It is an implicit judgment on the character and uprightness of the rabbis in that religious court. For instance, when Rabbi Barry Freundel was arrested on charges of voyeurism for filming women converts at the mikveh he supervised, State of israel'southward Master Rabbinate initially threatened to review and possibly invalidate the conversions Freundel had been involved in approving. A crisis between American and Israeli rabbis was averted when the Chief Rabbinate agreed that all conversions completed past Freundel would exist considered valid.^[54]

Relations between Jews and proselytes [edit]

Judaism is not currently an openly proselytizing religion. Judaism teaches that the righteous of all nations accept a place in the afterlife.^[55] Much similar in the other Abrahamic faiths, Jewish law requires the sincerity of a potential catechumen. In view of the foregoing considerations, nigh authorities are very conscientious about it. Essentially, they want to be sure that the convert knows what they are getting into, and that they are doing information technology for sincerely religious reasons. However, while conversion for the sake of dear for Judaism is considered the all-time motivation, a conversion for the sake of avoiding intermarriage is gaining acceptance also.^[56]

There is a tradition that a prospective catechumen should exist turned away three times as a exam of sincerity, though nearly rabbis no longer follow the tradition.^[57] Neither the Rabbinical Quango of America nor the Rabbinical Associates, the leading American Orthodox and Bourgeois organizations suggest taking this action in their conversion policies,^[58] ^[59] with the Fundamental Conference of American Rabbis (CCAR) and Union for Reform Judaism (URJ) actively opposing its practice.^[60] ^[61]

Halakhic considerations [edit]

Halakha forbids the mistreatment of a convert,^[62] including reminding a catechumen that they were once not a Jew.^{[ commendation needed ]} Hence, little to no distinction is made in Judaism between those who are born Jewish and those who are Jewish as a result of conversion. However, despite Halakha protecting the rights of converts, some Jewish communities have been defendant of treating converts as 2d-class Jews. For example, many communities of Syrian Jews accept banned conversion and refuse to recognise any Jewish conversion, including those done under Orthodox auspices (possibly influenced past sects in Syria like the Druze which practice not accept converts).^[63]

According to Orthodox interpretations of Halakha, converts face a limited number of restrictions. A marriage between a female person catechumen and a kohen (members of the priestly class) is prohibited and whatever children of the union do not inherit their father'due south kohen condition. While a Jew by birth may not marry a mamzer, a catechumen tin.^[64] Converts can become rabbis. For instance, Rabbi Meir Baal Ha Nes is thought to be a descendant of a proselyte. Rabbi Akiva was also a very well known son of converts. The Talmud lists many of the Jewish nation's greatest leaders who had either descended from or were themselves converts. In fact, Rex David is descended from Ruth, a catechumen to Judaism.(Ruth 4:13–22) In Orthodox and Bourgeois communities which maintain tribal distinctions, converts become Yisraelim (Israelites), ordinary Jews with no tribal or inter-Jewish distinctions. Converts typically follow the customs of their congregations. And so a convert who prays at a Sephardi synagogue would follow Sephardi customs and acquire Sephardi Hebrew.^{[ citation needed ]}

A convert chooses his or her own Hebrew showtime name upon conversion but is traditionally known as the son or daughter of Abraham and Sarah, the starting time patriarch and matriarch in the Torah, often with the additional qualifier of "Avinu" (our male parent) and "Imenu" (our mother). Hence, a catechumen named Akiva would be known, for ritual purposes in a synagogue, as "Akiva ben Avraham Avinu"; in cases where the female parent'southward proper name is used, such every bit for the prayer for recovery from an disease, he would be known as "Akiva ben Sarah Imenu."^[65]

Talmudic opinions on converts are numerous; some positive, some negative. A quote from the Talmud labels the convert "hard on Israel every bit a scab." Many interpretations explain this quote as meaning converts can be unobservant and atomic number 82 Jews to be unobservant, or converts tin can be so observant that built-in Jews experience aback.^[66]

Jews by choice [edit]

The term "Jew by choice" is often used to depict someone who, with no ancestral connectedness to the Jewish people, chose to convert to Judaism. It is often assorted with such terms as "Jew by nativity" (or "Jew by take a chance"). The practice of conversion to Judaism is sometimes understood within Orthodox Judaism in terms of reincarnation. According to this schoolhouse of thought in Judaism, when non-Jews are drawn to Judaism, it is considering they had been Jews in a sometime life. Such souls may "wander amidst nations" through multiple lives, until they find their fashion dorsum to Judaism, including through finding themselves born in a gentile family with a "lost" Jewish ancestor.^[67] ^{[ meliorate source needed ]}

Bnei Anusim [edit]

In contempo decades, there has been a renewed Jewish conversion interest with some Bnei Anusim, that is, the descendants of Jews who were forced to catechumen to other faiths.

The Hebrew term for forced converts is "Anusim" (lit. "[the] forced [converts]"), while the descendants of said converts are chosen "Bnei Anusim" (lit. "[the] children [of the] forced [converts]").

In the modern era, the single near notable and numerous group of Bnei Anusim converts are the Sephardic Bnei Anusim, descendants of those Sephardic Jews who were forced to catechumen to Christianity during the Castilian and Portuguese Inquisition. They are found throughout Iberia (Espana and Portugal) and Iberoamerica (the Hispanic countries of the Americas plus Brazil). There has been a continuous steady growth amid them who are now prospective converts, actively seeking conversions back to Judaism.^{[ citation needed ]}

Since many Bnei Anusim (i.east. descendants of forced converts) lack an unbroken matrilineal Jewish line of descent or lack satisfactory documentary evidence to that effect (even if they can prove Jewish beginnings forth one or all other of their lineages besides their direct matrilineal lineage), conversion has been a growing choice for them to return to Judaism.^[68]

Come across also [edit]

Abraham ben Abraham
Lord George Gordon
Kuzari
List of converts to Judaism
Machon Meir
Miller Introduction to Judaism Program
Outreach Judaism
Proactive conversion

References [edit]

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^ ^a ^b ^c ^d ^east "Converting to Judaism". BBC. 12 July 2011. Retrieved 18 Nov 2016.
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External links [edit]

Orthodox Conversion to Judaism
American Jewish University: Miller Introduction to Judaism Program
Canadian Jewish News: Conversion Process an Emotional Journey For All Involved
Darshan Yeshiva: Jewish Learning for For Beginners and Conversion to Judaism
Conversion to Judaism Resource Center
Chabad.org: How to Convert to Judaism
Orthodox Matrimony: Conversion to Judaism
Institute for Jewish Ideas and Ideals: Conversion to Judaism
Nativ - The National Middle for Jewish Studies, Identity, and Conversion

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Source: https://en.wikipedia.org/wiki/Conversion_to_Judaism