CARR 237-238 - Central Conference of American Rabbis

Convert

QUESTION: A lad, born to a Jewish father and a non-Jewish

mother who has received a Jewish education through the years, has begun his preparation for

Bar Mitzvah. May he become Bar Mitzvah without formal ritual conversion in our

congregation, which does not accept patrilineal descent? (G. Sucov, Pittsburgh,

PA)ANSWER: According to tradition the children of such a mixed marriage follow

the status of the mother (M. Kid. 312; Maimonides, Yad Hil. Issurei Biah 15, 3 and

4). Thus, this child would at birth be considered a Gentile. According to tradition, he could at that

time be converted to Judaism. The process is described by Maimonides (Yad Hil. Issurei

Biah 14) and Shulhan Arukh (Yoreh Deah 268, especially 268.7, 8). The necessary

elements are circumcision, a ritual bath, (in the days when the temple existed, a sacrifice), and

of course, the willingness to observe all the commandments. All this is based on a Talmudic

discussion (Yeb. 46). Such a conversion takes place before a bet din consisting of three

members (Yeb. 46b, 47a). These traditional sources are explicit on the requirements,

but considerable discussion about them exists in the Talmud. For example, R. Eliezer

stated that if a prospective male convert was circumcised or took a ritual bath, he was

considered a proselyte. R. Joshua insisted on both, and his point of view was adopted (Yeb.

46b), but we might well agree with R. Eliezer. Furthermore, there was also an earlier controversy

between Hillel and Shammai who disagreed about a prospective male convert who was already

circumcised. Bet Shammai insisted that blood must be drawn from him, while Bet Hillel stated

that one may simply accept his earlier circumcision without drawing blood (Shab. 135a). The

rabbinic authorities decided in favor of Bet Shammai (Shulhan Arukh Yoreh Deah 268.1;

Yad Hil. Issurei Biah 14.5) . All sources agree that a child converted in this way may

renounce that conversion upon growing up and not be considered an apostate but simply as a

Gentile (Shulhan Arukh Yoreh Deah 278.7). Clearly, there were differences of opinion

about steps necessary for the ritual of conversion in ancient times. The Talmud also

contains a variety of opinions about the desirability of accepting converts. These reflect historic

competition with Christianity, persecution, etc. in the early centuries of our era. The

ritual elements emphasized by modern Orthodoxy have been given a secondary role by the

Reform movement. Emphasis instead has been placed upon a thorough study of Judaism, the

acceptance of Jewish ideas and the Jewish way of life. For this reason, the Central Conference

of American Rabbis, in 1892, decided that any Reform rabbi, together with two other witnesses,

could accept converts without the traditional initiatory rites. A child (if a boy, presumably

circumcised) would be accepted through declaration of the parents that they intend to raise their

child as a Jew, the process of Jewish education, Bar/Bat Mitzvah and Confirmation

(“Report on Mixed Marriage and Intermarriage,” C.C.A.R. Yearbook, 1947). This has

continued to be the pattern for many Reform conversions of children. We can see

from the traditional sources that there is ample ground for lenience in ritual matters, especially

when a couple has made every effort to educate their child as a Jew and intend him to live a

Jewish life. Our attitude might well be reflected by the Midrashic statement, “Whenever a

convert comes to us we welcome him with an open hand and seek to bring him under the wings

of the shekhinaah” (Lev. Rabbah 2.9). Therefore, we should welcome this lad and

accept his Bar Mitzvah as a further step to becoming an adult Jew. That occasion should

be treated like any other Bar/Bat Mitzvah.October 1977