The National Jewish Population Survey (NJPS), most recently performed in 2000-01, is a representative survey of the Jewish population in the United States sponsored by United Jewish Communities and the Jewish Federation system.
111-549: Based on the results of the 2000-01 survey, the total Jewish population in the United States was estimated at 5.2 million, comprising 4.1 million adults and 1 million children. An additional 100,000 Jews in institutional settings were not sampled as part of NJPS but are included in the total. This total represents a decline from the 1990 NJPS, which estimated a total Jewish population of 5.5 million people. Jews who have married since 1996 have an intermarriage rate of 47%. There
222-672: A beit din . This has led to non-Orthodox conversions generally being unaccepted in Orthodox communities. Since Orthodox Judaism maintains the traditional standards for conversion – in which the commitment to observe halakha is required – non-Orthodox conversions are generally not accepted in Orthodox communities because the non-Orthodox movements perform conversions in which the new convert does not undertake to observe halakha as understood by Orthodox Judaism. A third controversy concerns persons (whether born Jews or converts to Judaism) who have converted to another religion. The traditional view
333-534: A mechitza ; these synagogues were called traditional Judaism . Over a five-year period they performed some 750 conversions to Judaism. However, in 1983 the joint Beth Din was dissolved, due to the unilateral American Reform Jewish decision to change the definition of Jewishness: The move was precipitated by the resolution on patrilineality adopted that year by the Central Conference of American Rabbis. This decision to redefine Jewish identity, as well as
444-533: A racial basis . Antisemites have also defined Jews for discriminatory goals. But Jews themselves have varying self-definitions, ranging from religious observance to secular ethnic identity. There is no consensus, but common themes emphasize ancestry, culture, and community belonging, even for secular Jews and converts to other religions. The term "Jew" lends itself to several definitions beyond simply denoting one who practices Judaism . The historical Israelites and/or Hebrews , who promulgated Judaism, were not simply
555-670: A Jew the conversion can no longer be rejected. In the United States, Reform Judaism rejects the concept that any rules or rituals should be considered necessary for conversion to Judaism. In the late 19th century, the Central Conference of American Rabbis , the official body of American Reform rabbis, formally resolved to permit the admission of converts "without any initiatory rite, ceremony, or observance whatsoever." (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,
666-553: A category for those who are Jewish but who do not practice or who do not accept the tenets of Judaism, whether or not they have converted to another religion. The traditional view regarding these individuals, known as Meshumadim (Hebrew: משומדים ), is that they are Jewish; however, there is much debate in the rabbinic literature regarding their status vis-a-vis the application of Jewish law and their participation in Jewish ritual, but not to their status as Jews. A Jew who leaves Judaism
777-806: A child of one Jewish parent, whether father or mother, as Jewish if the parents raise the child as a Jew and foster a Jewish identity in the child, noting that "in the Bible the line always followed the father, including the cases of Joseph and Moses , who married into non-Israelite priestly families." (However, according to the oral tradition of Orthodox Judaism, the spouses of both Joseph and Moses converted to Judaism prior to marrying them.) The Reform movement's standard states that "for those beyond childhood claiming Jewish identity, other public acts or declarations may be added or substituted after consultation with their rabbi". Advocates of patrilineal descent point to Genesis 48:15–20 and Deuteronomy 10:15 . This policy
888-493: A conception of Jewish identity. And furthermore, they could not supervise conversions that would occur with increasing frequency due to a Reform outreach effort that was inconsistent with their own understanding of how to relate to potential proselytes. Specifically, in 1983, the Central 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
999-454: A declaration of commitment to Judaism. Another example of the issues involved is the case of converts to Judaism who cease to practice Judaism (whether or not they still regard themselves as Jewish), do not accept or follow halakha, or now adhere to another religion. Technically, such a person remains Jewish, like all Jews, provided that the original conversion is valid. However, in some recent cases, Haredi rabbinical authorities , as well as
1110-480: A formal conversion (in accordance with halakhic standards). Orthodox Judaism has a predominant position in Israel. Although Orthodox and Conservative Judaism do not recognize Jewishness through patrilineal descent, "it should also be noted, however, that in the case of a child born to a Jewish father but to a non-Jewish mother, most Orthodox rabbis will relax the stringent demands normally made of would-be converts", and
1221-484: A full Jew; the literal meaning of "stranger", "resident", or "foreigner" refers to the convert's origin, not present status. In Karaite Judaism the term ger only refers to a non-Jew who has yet to fully convert to Judaism, and once converted to Karaitism, is no longer called ger . In the Talmud , ger is used in two senses: ger tzedek refers to a "righteous convert", a proselyte to Judaism, and ger toshav ,
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#17327718695521332-514: A girl and 13 for a boy) is required to fulfill the requirements of conversion, that is circumcision and mikvah, but are not required to perform an 'acceptance of the mitzvoth'. The conversion instead is done al daat beth din , i.e. the acceptance 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 accepted to continue as
1443-527: A group's status as Jews. This was done for the lost Ten Tribes of Israel and the Samaritans . According to the traditional Rabbinic view, which is maintained by all branches of Orthodox Judaism and Conservative Judaism , and some branches of Reform Judaism , only halakha can define who is or is not a Jew when a question of Jewish identity, lineage, or parentage arises about any person seeking to define themselves or claim that they are Jewish. As
1554-457: A halakhic conversion . Reform Judaism and Reconstructionist Judaism accept both matrilineal and patrilineal descent as well as conversion. Karaite Judaism predominantly follows patrilineal descent as well as conversion. Jewish identity is also commonly defined through ethnicity . Opinion polls have suggested that the majority of modern Jews see being Jewish as predominantly a matter of ancestry and culture, rather than religion. There
1665-422: A homogeneous assemblage united by a common ideology, that being the Jewish religion; they constituted an ethnoreligious group from whom a majority of modern Jews directly descend, and therefore an ethnic form of Jewish identity exists alongside the religious form of Jewish identity. As such, the concepts of Jewish ethnicity, nationhood, and religion are strongly interrelated, however, through conversion , it
1776-421: A male who has not had a brit milah, a male or female who has converted to or been brought up in another religion, or an individual raised in a completely secular home without any Jewish education, in most communities, may be required to undergo a full ritual conversion. For full participation in the community (for example, to marry with the participation of a rabbi), they may be required to display sincerity, such as
1887-448: A minority of modern Karaites believe that Jewish identity requires that both parents be Jewish, and not only the father. The divergence of views has become an issue because Orthodox and Conservative communities do not recognize a person as Jewish if only their father is Jewish. For the person to be accepted as Jewish by an Orthodox or Conservative community (for example, on an occasion of their bar or bat mitzvah or marriage), they require
1998-549: A non-Jewish inhabitant of the Land of Israel who observes the Seven Laws of Noah and has repudiated all links with idolatry . In Modern Hebrew , the unqualified term ger means ger tzedek . According to Maimonides ( Isurei Biah 13:14), 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 13:15), that in
2109-475: A period of time. A period 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 celebrate the conversion, are also at the discretion of the Rabbi. In response to the tremendous variations that exist within
2220-403: A person's Jewish status (Hebrew: yuhasin ) one needs to consider the status of both parents. If both parents are Jewish, their child will also be considered Jewish, and the child takes the status of the father (e.g., as a kohen ). If either parent is subject to a genealogical disability (e.g., is a mamzer ) then the child is also subject to that disability. If one of the parents is not Jewish,
2331-441: A process of conversion to Judaism . The child is also freed from any disabilities and special status to which the father may have been subject (e.g., being a mamzer or kohen ) under Jewish law. The Orthodox and Conservative branches of Judaism maintain that the halakhic rules (i.e. matrilineal descent) are valid and binding. Reform and Liberal Judaism do not accept the halakhic rules as binding, and most branches accept
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#17327718695522442-575: A prospective convert to Judaism must undergo immersion in a mikveh . In contrast, Eliezer ben Hurcanus makes circumcision a condition for the conversion. A similar controversy between the Shammaites and the Hillelites is given regarding a proselyte born without a foreskin : the former demanding the spilling of a drop of blood symbolic of the Brit Milah, thereby entering into the covenant;
2553-468: A religion other than Judaism, are defined by this perspective as Jews, as long as they come from an unbroken female line of descent. As a corollary, the children of a Jewish father and a non-Jewish mother are not considered to be Jews by Halakha unless they formally convert according to Halakha, even if raised fully observant in the Mitzvot. Those not born to a Jewish mother may become accepted as Jews by
2664-540: A religion, or peoplehood, the definition depends on either traditional or newer interpretations of Jewish law and custom. Israel's Law of Return stipulates that a Jew is someone with a Jewish mother or someone who has converted to Judaism and is not a member of another religion. The Israeli Chief Rabbinate requires documents proving the Jewishness of one’s mother, grandmother, great-grandmother and great-great-grandmother when applying for marriage . The Office of
2775-627: A result of an overly-strict definition of Jews excluding self-described cultural or ethnic Jews. Who is a Jew%3F " Who is a Jew? " ( Hebrew : מיהו יהודי pronounced [ˈmi(h)u je(h)uˈdi] ) is a basic question about Jewish identity and considerations of Jewish self-identification . The question pertains to ideas about Jewish personhood, which have cultural , ethnic , religious , political , genealogical , and personal dimensions. Orthodox Judaism and Conservative Judaism follow Jewish law ( halakha ), deeming people to be Jewish if their mothers are Jewish or if they underwent
2886-442: A result, mere belief in the principles of Judaism does not make one a Jew. Similarly, non-adherence by a Jew to the 613 Mitzvot , or even formal conversion to another religion, does not make one lose one's Jewish status. Thus, the immediate descendants of all female Jews (even apostates ) are still considered to be Jews, as are those of all their female descendants. Even those descendants who are not aware they are Jews or practice
2997-510: 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 United States. It would create communal standards of marriage and divorce. It was to be modeled after the Israeli Chief Rabbinate, where all the judges would have been Orthodox, while it would have been accepted by
3108-570: A tax imposed on Jews in 70 AD and relaxed to exclude Christians in 96 AD, also limited Judaism's appeal. According to The Jewish Encyclopedia article on circumcision of proselytes, in the first century AD, before the Mishnah was edited, the requirement for circumcision of proselytes was an open issue between the Zealots and liberal parties in ancient Israel. Joshua ben Hananiah argued that besides accepting Jewish beliefs and laws,
3219-618: A traditional Jewish community or immigrate to Israel under the Law of Return , they must have a formal conversion. According to Israel Bartal , then dean of the humanities faculty of the Hebrew University , "conversions to Judaism had a major impact on Jewish history in the ancient period and in the early Middle Ages". The word ger comes from the Hebrew verb lagur ( לגור ) meaning "to reside" or "to sojourn [with]". In
3330-483: A year of study to become conversant in Jewish life and tradition. Following this, converts are required to immerse in a ritual bath, be circumcised if male, and accept the commandments before the rabbinical court. Although an infant conversion might be accepted in some circumstances (such as in the case of adopted children or children whose parents convert), children who convert would typically be asked if they want to remain Jewish after reaching religious adulthood – which
3441-770: A year of study. This conversion came 15 years after the Karaite Council of Sages reversed its centuries-old ban on accepting converts. Syrian Jewish communities do not normally carry out conversions, particularly where the conversion is suspected of being for the sake of marriage. Nor do they accept such converts from other communities, or the children of mixed marriages or marriages involving such converts. In general, Orthodox Judaism considers individuals born of Jewish mothers to be Jewish, even if they convert to or are raised in another religion. Reform Judaism views Jews who convert to or are raised in another religion as non-Jews. For example "... anyone who claims that Jesus
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3552-644: A year of study. This conversion comes 15 years after the Karaite Council of Sages reversed its centuries-old ban on accepting converts. Humanistic Judaism postulates that "conversion" does not suit the process of becoming a Jew, as it implies a change in belief, which is not chosen like behavioral changes. The shift is better described as naturalization, affiliation, or adoption , reflecting alterations in family ties and cultural aspirations rather than fundamental belief changes. Louis Feldman 's views on active Jewish missionizing have changed. While viewing classical Judaism as being receptive to converts, especially from
3663-524: Is disagreement about how to define who is Jewish . As part of the 2000 NJPS, a Jew was defined as a person: There were no survey performed in 2010 due to the lack of funding. The 2000-01 NJPS – which by some estimates cost nearly $ 6 million, far more than budgeted – was widely criticized, both for its findings and for its methodology. United Jewish Communities , the survey’s sponsor, announced afterward that it would not sponsor future national population surveys. The demographer Gary Tobin fiercely criticized
3774-565: Is 12 years of age for a girl and 13 for a boy, as required by Jewish law. Karaite Judaism does not accept the oral legal traditions of Rabbinic Judaism. It has different requirements for conversion and refrained from accepting any converts until recently. Traditionally non-proselytizing, on August 1, 2007, the Karaites reportedly converted their first new members in 500 years. At a ceremony in their Northern California synagogue, ten adults and four minors swore fealty to Judaism after completing
3885-409: Is 12 years of age for a girl and 13 for a boy. This standard is applied by Orthodox and Conservative Judaism, which accept halakha as binding. Reconstructionist Judaism values the symbolism of the conversion ritual, and encourages those who were not born of Jewish parents and who wish to convert to undergo this rite of passage. The Reconstructionist course of study for a prospective convert, which
3996-517: Is Esther 8:17, although no process is described. ( Esther 8:17 ). The word is rendered by the Greek " proselyte " as used in the Septuagint to denote a "stranger". A formal male convert to Judaism is referred to by the Hebrew word ger ( Hebrew : גר , plural Hebrew : גרים gerim ) and a formal female convert is a giyoret . In all branches of Judaism, a ger or giyoret is considered
4107-535: Is a rabbi), and often a public welcoming ceremony. Karaite Judaism does not accept the Talmud and therefore has different requirements for conversion. Traditionally non-proselytizing, Karaite Judaism's long standing abstention from conversions was recently lifted. On 1 August 2007, the Karaites reportedly converted their first new members in 500 years. At a ceremony in their Northern California synagogue, ten adults and four minors swore fealty to Judaism after completing
4218-588: Is commonly known as patrilineal descent , though "bilineal" would be more accurate. In 1983, the Reform Central Conference of American Rabbis passed the Resolution on Patrilineal Descent, declaring that "the child of one Jewish parent is under the presumption of Jewish descent. This presumption of the status of the offspring of any mixed marriage is to be established through appropriate and timely public and formal acts of identification with
4329-494: Is controversy over Jewish identification in Israel, as it affects citizenship and personal status issues like marriage. Israel's Law of Return grants citizenship to those with a Jewish parent or grandparent, even if not religious. But the rabbinical courts use halakhic rules for marriage, requiring Orthodox conversions for those without a Jewish mother. This creates conflicts between different branches of Judaism. The Nazis defined Jews based on their ancestry and persecuted them on
4440-478: Is derived less from qualms with the conversion process itself, since Conservative and even some Reform conversions are very similar to Orthodox conversions with respect to duration and content, but rather from that the Orthodox presumption that convert was not properly instructed in Jewish Law to Orthodox Jewish standards. In general, immersion in the mikveh is an important part of a traditional conversion. If
4551-456: 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 process is marked by ritual immersion for men and women; circumcision or hatafat dam brit (symbolic drop of blood) for men (unless there exists an extraordinary physical or emotional hazard); a valid Bet Din (a dialogue with three knowledgeable Jews, at least one of whom
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4662-400: Is discouraged and religious gerut is somewhat discouraged. The majority of rabbis have traditionally rejected potential converts three times, and if the potential convert remains adamant in their desire to convert, the rabbi will then allow them to begin the process. These practices do not have any solid basis in the written text, and while they may have been the practice in some locations, it
4773-413: Is for all of the judges to be Rabbis or Orthodox clergy. Today conversion requirements and the time required to complete conversion differ according to denomination and rabbinic sponsor. The basic requirements set out in the Talmud include: The consensus of halakhic authorities also requires a convert to understand and formally accept the duties of classical Jewish law . This is not stated explicitly in
4884-416: Is free to return to the religion at any time. In general, no formal ceremony or declaration is required to return to Jewish practices. All movements of Judaism welcome the return to Judaism of those who have left, or been raised in another religion. When returning to Judaism, these individuals would be expected to abandon their previous practices and adopt Jewish customs. The same rules in principle apply to
4995-621: Is later rejected by the Talmud. Josephus in Antiquities of the Jews , Book 20 Chapter 2, recorded the story of King 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 likewise advised against it, on
5106-536: Is possible for one who has no historical connection to the historical Jewish population to become a Jew, in that sense. In essence, the word "Jew" can be defined as a conglomerate of several different, albeit closely related, ideas: The definition of who is a Jew varies according to whether it is being considered by Jews on the basis of religious law and tradition or self-identification, or by non-Jews for other reasons, sometimes for prejudicial purposes. Because Jewish identity can include characteristics of an ethnicity ,
5217-524: Is questioned or uncertain, even if they were raised Jewish, but may not actually be considered Jews according to traditional Jewish law . There are some groups that have adopted Jewish customs and practices. For example, in Russia the Subbotniks have adopted most aspects of Judaism without formal conversion to Judaism. However, if Subbotniks, or anyone without a formal conversion, wish to marry into
5328-800: Is such persons remain Jewish. Reform Judaism regards such people as apostates, and states regarding Messianic Jews : " 'Messianic Jews' claim that they are Jews, but we must asked [ sic ] ourselves whether we identify them as Jews. We can not do so as they consider Jesus of Nazareth as the Messiah who has fulfilled the Messianic promises. In this way, they have clearly placed themselves within Christianity. They may be somewhat different from other Christians as they follow various Jewish rites and ceremonials, but that does not make them Jews." Regardless, such people do not count as Jewish for
5439-553: Is the only state-recognized authority on religious matters, backed by Rabbi Ovadia Yosef , ruled against this, making the annulment legally invalid for purposes of Israeli law. As of 2006, the Moetzet Hakhamim (Council of Sages) began to accept converts to Karaite Judaism through the Karaite Jewish University . The process requires one year of learning, circumcision (for males), and the taking of
5550-705: Is their savior is no longer a Jew ..." [Contemporary American Reform Responsa, #68]. Historically, a Jew who has been declared to be a heretic (Hebrew: מין , romanized: min ) or Christian (Hebrew: נוצרי , romanized: notzri , meaning "Nazarene") may have had a cherem (similar to excommunication ) placed on him or her; but the practice of communal and religious exclusion does not affect their status of Jewish birth. Judaism also views as Jewish those who involuntarily convert from Judaism to another religion ( Hebrew : anusim , אנוסים, meaning "forced ones"), and their matrilineal descendants are likewise considered to be Jewish. Judaism has
5661-501: Is used by Reform Judaism in accordance with reform responsa and Halakhah. Both Haredi Judaism and Modern Orthodox Judaism accept a similar set of rules regarding Jewish status based on classical rabbinic Judaism, including both matrilineal descent and requirements that conversions be performed by Orthodox rabbis and that converts promise to strictly observe elements of traditional Judaism such as Shabbat and Niddah . However, their application of these rules have been different, and
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#17327718695525772-570: The Hebrew Bible ger is defined as a "foreigner", or "sojourner". 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
5883-544: The Sabbath , they shall not enter the land of promise " ( Midrash Genesis Rabbah xlvi). "The Sabbath-keepers who are not circumcised are intruders, and deserve punishment" ( Midrash Deut. Rabbah i). However, the opposing view is supported in the Babylonian Talmud by Joshua ben Hananiah : "A male convert who has been immersed but not circumcised, or circumcised but not immersed, is a convert." Note this view
5994-567: The 1983 CCAR resolution and subsequent interpretations in Reform responsa literature as follows: Waiving the need for formal conversion for anyone with at least one Jewish parent who has made affirmative acts of Jewish identity was a departure from the traditional position requiring formal conversion to Judaism for children without a Jewish mother . The CCAR's 1983 resolution has had a mixed reception in Reform Jewish communities outside
6105-411: The Bible mentioning about laws of family inheritance depending on the paternal lineage of the tribe: So shall not the inheritance of the children of Israel remove from tribe to tribe: for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers. And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of
6216-584: The Chief Rabbi (OCR) has underlined the basic principle that a child is not recognised by the OCR and other bodies as Jewish unless their mother is Jewish, or they underwent a conversion recognized by the body. According to the simplest definition used by most Jews for self-identification, a person is a Jew by birth or becomes one through religious conversion. However, there are differences in interpretations when it comes to non- Orthodox Jewish denominations in
6327-449: The Jewish faith and people ... Depending on circumstances, mitzvot leading toward a positive and exclusive Jewish identity will include entry into the covenant, acquisition of a Hebrew name, Torah study, Bar/Bat Mitzvah, and Kabbalat Torah (Confirmation). For those beyond childhood claiming Jewish identity, other public acts or declarations may be added or substituted after consultation with their rabbi." Rabbi Mark Washofsky summarizes
6438-518: The Mishnah may have been applying the same logic to mixed marriages as it had applied to other mixtures ( kilayim ). Thus, a mixed marriage is forbidden as is the union of a horse and a donkey, and in both unions the offspring are judged matrilineally. Second, the Tannaim may have been influenced by Roman law, which dictated that when a parent could not contract a legal marriage, offspring would follow
6549-554: The Orthodox and Conservative communities through a formal process of conversion to Judaism in order to become "righteous converts" ( Gerei Tzedek — Hebrew : גרי צדק ). In addition, Halakha requires that the new convert commit himself to the observance of its tenets; this is called Kabbalat Ol Mitzvot ( Hebrew : קבלת עול מצוות ), "Acceptance of the Yoke of the Commandments". Kabbalat mitzvot ( Hebrew : קבלת מצוות )
6660-558: 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
6771-490: The Orthodox community. Conservative authorities likewise require that conversions be conducted according to traditional Jewish law. Conducting a conversion absent the traditional requirements of immersion in a ritual bath and circumcision for males is a violation of a Standard of the Rabbinical Assembly and grounds for expulsion. Conservative authorities generally recognize any conversion done in accord with
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#17327718695526882-553: The Orthodox conversion process as being valid. Since 2008, Haredi Orthodox religious courts in Israel have been rejecting conversions from a number of Orthodox rabbis, since the Chief Rabbinate do not accept the authority of the presiding rabbis. 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
6993-419: The Orthodox, a letter from eleven Rosh Yeshivas was circulated declaring that Orthodox rabbis are forbidden to cooperate with Conservative rabbis. In Denver , Colorado, a joint 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, but were serving in synagogues without
7104-535: The Rabbinical Assembly of the Conservative movement "agreed that 'sincere Jews by choice' should be warmly welcomed into the community". All mainstream forms of Judaism today are open to sincere converts, with most subgroups having a specific process for accepting converts. Not all conversions are recognised by all varieties of Judaism. In Rabbinic Judaism , the laws of conversion are based on
7215-835: 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 as valid only when they include the minimal Conservative halachic requirements of milah and t'vilah , appearance before a Conservative Beth Din, and a course of Conservative study. ( Proceedings of Committee on Jewish Law and Standards: 1980–1985 , pp. 77–101.) In general, branches of Orthodox Judaism consider non-Orthodox conversions either inadequate or of questionable halachic compliance, and such conversions are therefore not accepted by these branches of Judaism. Conversely, both Conservative and Reform Judaism accept
7326-474: The Roman era was limited in number and did not account for much of the Jewish population growth, due to various factors such as the illegality of male conversion to Judaism in the Roman world from the mid-second century. Another factor that made conversion difficult in the Roman world was the halakhic requirement of circumcision , a requirement that proselytizing Christianity quickly dropped . The Fiscus Judaicus ,
7437-505: The Survey, saying that the it severely undercounted American Jews due to methodological flaws and calling it "utter nonsense". He estimated that over a million more Jews were present in the United States than the 2000 Survey suggested. Tobin NJPS undercounting occurred due to Jews who do not declare themselves Jewish out of concern for antisemitism, due to under-weighing of West Coast Jews, and as
7548-490: The Talmud, but was inferred by subsequent commentators . 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. The requirements for conversions vary somewhat within the different branches of Judaism, so whether or not a conversion is recognized by another denomination is often an issue fraught with religious politics. The Orthodox rejection of non-Orthodox conversions
7659-654: The Tanakh to indicate that Jewishness is passed down through the paternal line, not the maternal line as is maintained by Orthodox Judaism (though a minority holds that both parents need to be Jewish). Karaite Jews are eligible for Aliyah under the Law of Return . The eligibility of converts to Judaism through the Karaite movement to make Aliyah under the Law of Return has not yet been addressed in Israeli courts. Several verses in
7770-589: The United States. Most notably, the Israel Movement for Progressive Judaism has rejected patrilineal descent and requires formal conversion for anyone not born of a Jewish mother. Karaite Judaism believes that Jewish identity can only be transmitted by patrilineal descent, on the grounds that all descent in the Torah went according to the male line, basing this idea "on the fact that, in the Bible, tribes are given male names and that biblical characters are always referenced by their fathers' names. However,
7881-460: The application of this definition, including According to the Mishnah , the first written source for halakha , the status of the offspring of mixed marriages was determined matrilineally. According to historian Shaye J. D. Cohen , in the Bible, the status of the offspring of mixed marriages was determined patrilineally. He brings two likely explanations for the change in Mishnaic times: first,
7992-579: The classical sources of Jewish law , especially discussions in the Talmud , and the law as codified in the Shulkhan Arukh . This corpus of traditional Jewish law (halakha) is regarded as authoritative by the Orthodox and Conservative movements. The traditional halakhic requirements for conversion are instruction in the commandments, circumcision (if male), and immersion in an acceptable body of water before valid witnesses, and acceptance of
8103-533: The commandments before a rabbinical court . If a male is already circumcised, a drop of blood is drawn from the penis. Orthodox authorities require that conversions be performed in accord with traditional Jewish law and recognise only those conversions in which a convert accepts and undertakes to observe Jewish law as interpreted by Orthodox rabbis . Because rabbis in the other movements do not require that converts make this commitment, Orthodox authorities do not generally accept as valid conversions performed outside
8214-441: The community. They will then be tested and formally accepted, the convert is issued with a Shtar geirut ("Certificate of Conversion"). As the conversion process becomes more centralized there are only a limited number of permanent conversion courts that are acceptable to the Chief Rabbinate of Israel. However, there are a number of rabbis who are willing to conduct decentralized conversions, and are recognized by each other. Two of
8325-520: The course of study will vary from rabbi to rabbi and community to community, though most now require a course in basic Judaism and individual study with a rabbi, as well as attendance at services and participation in home practice and synagogue life." Although an infant conversion might be accepted in some circumstances (such as in the case of adopted children or children whose parents convert), children who convert would typically be asked if they want to remain Jewish after reaching religious adulthood – which
8436-460: The course of study will vary from rabbi to rabbi and community to community, though most now require a course in basic Judaism and individual study with a rabbi, as well as attendance at services and participation in home practice and synagogue life." Its Central Conference of American Rabbis recommends that three rabbis be present for the conversion ceremony. The Rabbinical Court of the Israel Movement for Progressive Judaism requires an average of
8547-411: The current Religious Zionist Israeli Chief Rabbinate , have taken the view that a given convert's lapse from Orthodox Jewish observance is evidence that he or she cannot, even at the time of the conversion, have had the full intention to observe the commandments and that the conversion must therefore have been invalid. A valid Jewish court of sufficient stature has the ability to revoke a person's or
8658-472: The designation of Denver as a pilot community for a new Reform out reach effort to recruit converts, convinced the Traditional and Conservative rabbis that they could no longer participate in the joint board...the national decision of the Reform rabbinate placed the Traditional and Conservative rabbis in an untenable position. They could not cooperate in a conversion program with rabbis who held so different
8769-441: The difference has been increasing in recent years. Modern Orthodox authorities have been more inclined to rule in favor of Jewish status and to accept non-Orthodox Jews' word in doubtful cases involving people claiming to be Jews, while Haredi authorities have in recent years tended to presume non-Jewish status and require more stringent rules and standards of evidence in order for Jewish status to be proven, and have tended to distrust
8880-452: The evidence of Jews who are not personally Orthodox. Haredi rabbis have tended to look at a convert's current personal observance and to regard deficiencies or lack of Orthodoxy in current observance as evidence that the convert never intended to validly convert. In addition, the contemporary situation is further complicated by the fact that some Haredi rabbis no longer regard some Modern Orthodox rabbis as reliable. Karaite Judaism relies on
8991-421: The family of the tribe of her father, that the children of Israel may enjoy every man the inheritance of his fathers. Reform Judaism recognizes a child as being Jewish if either parent is Jewish and the child is being raised Jewish. Voices within the Reform movement say that the law, which changed to matriarchal around 2,000 years ago (originally in the Torah the offspring was determined by patriarchal descent) and
9102-553: The formation of the new beth din, and the RA refused to do so. 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 between Orthodoxy and Conservatism was forbidden. In 1956, Rabbi Harry Halpern , of the Joint Conference wrote a report on the demise of this beth din. He writes that negotiations between
9213-583: The grounds that worship of God was superior to circumcision ( Robert Eisenman in James the Brother of Jesus claims that Ananias is Paul the Apostle , who held similar views, although this is a novel interpretation lacking support in mainstream scholarship) and that God would forgive him for fear of his subjects. So Izates decided against it. However, later, "a certain other Jew that came out of Galilee, whose name
9324-477: The joint Beth Din program was welcomed by Haredi Orthodox groups, who saw the program as illegitimate. Further, Haredi groups attempted to prevent non-Orthodox rabbis from following the traditional requirements of converts using a mikveh . In the Haredi view, it is better to have no conversion at all than a non-Orthodox conversion, as all non-Orthodox conversions are not true conversions at all according to them. In
9435-537: The larger Conservative movement as legitimate. Conservative rabbis in the Rabbinical Assembly created a Joint Conference on Jewish Law , devoting a year to this effort. For a number of reasons, the project did not succeed. According 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
9546-459: The latter declaring it to be unnecessary. In discussions about the necessity of circumcision for those born of a Jewish mother, lending some support to the need for circumcision of converts, the Midrash states: "If thy sons accept My Godhead [by undergoing circumcision] I shall be their God and bring them into the land; but if they do not observe My covenant in regard either to circumcision or to
9657-515: 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 ). These rules are held as authoritative by Orthodox Judaism and Conservative Judaism . In Judaism, proselytizing
9768-467: The local Reform community. In actual practice, the requirements for conversion of any individual are determined by the Rabbi who sponsors the convert. Typically, Reform Rabbis require prospective converts to take a course of study in Judaism, such as an "Introduction to Judaism" course, to participate in worship at a synagogue, and to live as a Jew (however that is interpreted by the individual Rabbi) for
9879-492: 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 community and confirmed as Jewish through an individual process." Britain's Assembly of Reform Rabbis stated that rabbis "would be able to take local decisions – ratified by the Beit Din – confirming Jewish status." The end of
9990-463: The matrilineal descendants of such persons, though some rabbinical authorities may require stricter proof of Jewish descent than others. Whether such persons are required to undergo a full formal conversion depends on the community and their individual circumstances. For example, a male who has had a brit milah , who has a general understanding of Judaism, but who has been raised in a secular home might not be required to undergo ritual conversion. However,
10101-432: The more prominent of these rabbis are Chuck Davidson and Haim Amsalem . Conservative Judaism takes a more lenient approach to the halakhic rules than Modern Orthodox Judaism . Its approach to the validity of conversions is based on whether the conversion procedure followed rabbinic norms, rather than the reliability of those performing it or the nature of the obligations the convert undertook. Accordingly, it may accept
10212-415: The mother . All Jewish religious movements agree that a person may be a Jew either by birth or through conversion. According to halakha , a Jew by birth must be born to a Jewish mother. Halakha states that the acceptance of the principles and practices of Judaism does not make a person a Jew. However, those born Jewish do not lose that status because they cease to be observant Jews, even if they adopt
10323-416: The person who is converting is male, circumcision is a part of the traditional conversion process as well. If the male who is converting has already been circumcised, then a ritual removal of a single drop of blood will take place ( hatafat dam brit ). However, more liberal branches of Judaism have a more relaxed requirement of immersion and circumcision. Someone who converts as a minor (younger than 12 for
10434-412: The practices of another religion. Reform and Reconstructionist Judaism, as movements which reject the concept of halakha , often accept a child as Jewish when only the father is Jewish, provided that the child chooses to identify as Jewish. As conversion processes differ, those performed by more liberal denominations are not accepted by more orthodox denominations. According to halakha , to determine
10545-514: The presence of a rabbi and no less than two lay leaders of the congregation and community, acceptance of the Jewish religion and the intention to live in accordance with its mitzvot ". The controversy in determining "who is a Jew" concerns four basic issues: One issue arises because North American Reform and UK Liberal movements have changed some of the halakhic requirements for Jewish identity in two ways: Secondly, Orthodox Judaism asserts that non-Orthodox rabbis are not qualified to form
10656-422: 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 be a considerable amount of study. In addition to studying, potential converts are typically expected to become involved in the Jewish community. This includes attending services, participating in holidays and rituals, and building relationships with other Jews in
10767-532: The purposes of the Israeli citizenship laws. Conversion to Judaism Conversion to Judaism ( Hebrew : גִּיּוּר , romanized : giyur or Hebrew : גֵּרוּת , romanized : gerut ) is the process by which non-Jews adopt the Jewish religion and become members of the Jewish ethnoreligious community . It thus resembles both conversion to other religions and naturalization . The procedure and requirements for conversion depend on
10878-434: The requirements of Jewish law, even if done outside the Conservative movement. Accordingly, Conservative rabbis may accept the validity of some conversions from other non-Orthodox movements. The Union for Reform Judaism states that "people considering conversion are expected to study Jewish theology, rituals, history, culture and customs, and to begin incorporating Jewish practices into their lives. The length and format of
10989-478: The resolution still remains the official policy of American Reform Judaism (CCAR Responsa "Circumcision for an Eight-Year-Old Convert" 5756.13 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 as normative. Appearance before a Beth Din is recommended, but is not considered necessary. Converts are asked to commit to religious standards set by
11100-422: The rule is that the child takes the status of the mother ( Kiddushin 68b, Shulchan Aruch , EH 4:19). The ruling is derived from various sources including Deuteronomy 7:1–5 , Leviticus 24:10 , Ezra 10:2–3 . Accordingly, if the mother is Jewish, so is her child, and if she is not Jewish, neither is her child considered Jewish. In Orthodox Judaism the child of a non-Jewish mother can be considered Jewish only by
11211-463: The second century BC through the first century AD, he points to a lack of either missionizing tracts or records of the names of rabbis who sought converts as evidence for the lack of active Jewish missionizing. Feldman maintains that conversion to Judaism was common and the Jewish population was large both within the Land of Israel and in the Diaspora. Other historians believe that conversion during
11322-406: The sponsoring denomination . Furthermore, a conversion done in accordance with one Jewish denomination is not a guarantee of recognition by another denomination. Normally, though not always, the conversions performed by more stringent denominations are recognized by less stringent ones, but not the other way around. A formal conversion is also sometimes undertaken by individuals whose Jewish ancestry
11433-733: The times of Jewish political power, such as the days of Kings David and Solomon , batei din (Jewish courts) did not accept converts who may have not had the right intention, and they had to wait and prove their intentions to be legally accepted. With the notable exception of some Syrian Jewish communities (primarily the Brooklyn , New York, and Deal, New Jersey communities), all mainstream forms of Judaism today are open to sincere converts, with all denominations accepting converts converted by their denominations. The rules vary between denominations, as does acceptance of some denominations' converts by other denominations. For Rabbinic Judaism ,
11544-484: The traditional position requiring formal conversion to Judaism for children without a Jewish mother . The 1983 resolution of the American Reform movement has had a mixed reception in Reform Jewish communities outside of the United States. Most notably, the Israel Movement for Progressive Judaism has rejected patrilineal descent and requires formal conversion for anyone without a Jewish mother. However, in 2015
11655-627: The validity of some Reform and Reconstructionist conversions, but only 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 ). The requirements of Reform Judaism for conversions are extremely different, and far more lenient. The denomination states that "people considering conversion are expected to study Jewish theology, rituals, history, culture and customs, and to begin incorporating Jewish practices into their lives. The length and format of
11766-481: The vow that Ruth took: "For whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God; where thou diest, will I die, and there will I be buried; the L ORD do so to me, and more also, if aught but death part thee and me." Ruth 1:16–17 In the 1950s Rabbi Joseph Soloveitchik and other members of the Rabbinical Council of America engaged in
11877-495: The word ger as referring to proselytes..." Angel's 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 home-born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God. Another verse which has been interpreted as referring to non-Jews converting to Judaism
11988-486: Was Eleazar," who was well versed in the Law, convinced him that he should, on the grounds that it was one thing to read the Law and another thing to practice it, and so he did. Once Helen and Ananias found out, they were struck by great fear of the possible consequences, but as Josephus put it, God looked after Izates. As his reign was peaceful and blessed, Helen visited the Second Temple to thank God, and since there
12099-430: Was a terrible famine at the time, she brought much food and aid to the people of Jerusalem. The Amoraim who produced the Talmud set out basic requirements for conversion to Judaism ( Keritot 8b), which must be witnessed and affirmed by a beth din (a rabbinical court composed of three Jewish males above the age of Bar Mitzvah). The judges on the Beth Din should be observant of Jewish law. Common Orthodox practice
12210-494: Was based on the tragic circumstances the Jewish people were facing, was once helpful but is no longer relevant. Modern Progressive Jewish denominations have a conversion process based on their principles . In the US, an official Reform resolution in 1893 abolished circumcision as a requirement for converts, and Reform does not require converts to have tevilah, ritual immersion. A "prospective convert declares, orally and in writing, in
12321-403: Was not universal, and a number of rabbis have not followed these practices. In order to convert, the conversion candidate must have a circumcision (if male) and immerse in the mikveh before a kosher beth din , comprising three Jewish males who are shomer Shabbat . There is also a requirement to accept the Jewish commandments (although not necessarily a commitment to keep them). Today,
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