CCAR RESPONSA
Contemporary American Reform Responsa
65. Drifting Apostate
QUESTION: A young
woman has moved through Christianity to Bahai and then to Judaism. After what appeared to be a sincere conversion, along with active synagogue participation, she and her twelve-year-old daughter suddenly disappeared upon reconciliation with an ex-husband. She subsequently moved into “neo-paganism” and Unitarianism. Now she has returned and once more seeks membership in the congregation. The time elapsed since her disappearance from the community is approximately nine months. The woman appears to be a spiritual “drifter.” Should she be accepted as an active haverut? How should the child be treated? (Rabbi D. Zucker, Springfield, MO)
ANSWER: It is quite clear that a proselyte who has become an
apostate remains, nevertheless, a Jew. In modern times we can not deny the right of an individual to join another religion, but for our purposes, that individual, nevertheless, remains a part of the Jewish people (see “An Apostate Proselyte,” W. Jacob, American Reform Responsa, #71). Now we must ask what should be done to readmit this individual as we are unsure of her stability.
Most of the traditional material which deals with apostates is
irrelevant for this situation as it treats apostasy under duress. Here the act was entirely voluntary and may reflect the instability of the young mother. When apostates under duress reappeared in a Jewish community (principally Marranos), they were generally welcomed and made part of the community with as little fuss as possible.
It has been felt that one should not
embarrass such unfortunate individuals and make it easy for them to return to the Jewish community. So Rabenu Gershom, who lived in the Rhineland in the eleventh century, felt that one should simply admit such individuals and not in any way remind them of their previous apostasy (Mahzor Vitry, pp. 96 ff). Solomon ben Simon Duran (Responsa #89) also felt that no ritual bath or any other act was required. These thoughts were incorporated by Joseph Caro in his Bet Josef (to TurYoreh Deah 268).
However, in
instances where the apostasy was not under duress, and where the apostate may have caused considerable trouble to the community, then a process akin to conversion was demanded (Hai Gaon in Aderet, Responsa, Vol. 4, #292; Rashi to Kid. 68b and Lev. 24.10). At the very least, a ritual immersion in the miqveh was demanded (Moses Isserles to Shulhan Arukh Yoreh Deah 268.12) as well as a promise to become an observant Jew before three witnesses (Joseph Ibn Habib to Alfasi Yeb. Chap. 4). Examples of this more demanding point of view may be found in Zimmel’s Die Marranen in der rabbinischen Literatur.
In this instance, as the woman seems unstable, it should be impressed
upon her that conversion to Judaism is serious and that a return from the status of apostasy is not easy, so a declaration along with perhaps immersion in a miqveh are in order. As presumably the daughter followed her mother into neo-paganism and Unitarianism, the same requirements should be applied to her.
July 1986
If needed, please consult Abbreviations used in CCAR Responsa.