CCAR RESPONSA
American Reform Responsa
10. Synagogue Membership of a Mixed Couple
(Vol. XCII, 1982, pp. 215-216)
QUESTION: In these days of rising mixed marriages, should we extend Temple membership to the non-Jewish member in a mixed family? (Rabbi Prystowsky, Lafayette Hill, Pennsylvania)
ANSWER: It is clear from tradition that such marriages cannot be considered as Kiddushin (Yad, Hil. Ishut 15; Shulchan Aruch, Even Ha-ezer 154.23) and, of course, the CCAR has expressed its views for the Reform Movement (Resolution, CCAR Yearbook, vol. 83, p. 97; Responsum, CCAR Yearbook, vol. 90, pp. 86ff). However, we have recognized these marriages as civil marriages and are quite willing, even eager, to have the children raised as Jews. Clearly, the children of such marriages will often become Jewish, and so a major portion of the family–father or mother and children–will have a role in the religious life of the synagogue.
This need not involve full synagogue membership of the non-Jewish family partner. Most synagogues, on their application forms, require some sort of statement of identity with Judaism as the religion, and certainly such an individual could not in good conscience sign this if he/she remains a Christian. Naturally, we would expect the Jewish party to assume his/her full responsibilities for the financial maintenance of the synagogue, especially as children will be educated by the synagogue.
Full membership in the congregation would also imply the ability to become a member of the Board of Trustees and an officer of the congregation. This could very likely lead to an absurd condition in which a Jewish congregation would have a non-Jewish officer whose knowledge of the workings of the synagogue would be gained only from the practical organizational experience but without any Jewish background. Rather than risking these kinds of conditions, it would be better for the synagogue to arrange that membership be held by the Jewish partner, even in those congregations in which the membership is normally held by the entire family. This would spare the congregation and the individual embarrassment.
This has been the traditional response of Reform Judaism (Solomon B. Freehof, Recent Reform Responsa, pp. 63ff) and continues to be our view.
We would continue to encourage the non-Jewish partner to be buried in our cemetery, provided that there were no specific Christian ritual or no specific markings on the tombstone. Even if that individual chose not to become Jewish, he or she would certainly be welcome at all functions of the synagogue but would not qualify for membership.
Walter Jacob, Chairman
Joseph Glaser
Leonard S. Kravitz
Simeon Maslin
Isaac Neuman
W. Gunther Plaut
Harry A. Roth
Herman Schaalman
Rav A. Soloff
Sheldon Zimmerman
Bernard Zlotowitz
If needed, please consult Abbreviations used in CCAR Responsa.