CCAR RESPONSA
Contemporary American Reform Responsa
62. Return to Judaism of a Baptized Jewish
Girl
QUESTION: A student in this year’s Confirmation Class has a
brother who is a “Jew for Jesus.” Her mother, although born Jewish, practices Christianity. The
girl was privately baptized when she was five. The father is a committed Jew and wants his
daughter confirmed. Under what conditions can we confirm this girl? (Rabbi M. Feinstein, San
Antonio, TX) ANSWER: It is clear that we have a confused religious situation in this
family, as every member seems to be going in a different direction. It is, therefore, necessary to
ascertain whether this young girl and her father are sincere in their motivations, or whether her
interest in a confirmation at the synagogue represents part of a family quarrel. If these problems
have been resolved, then we should approach the young woman as an adult, and ask for an
affirmation of her Judaism, a declaration of haverut, as for any repentant
apostate. Most of the traditional material which discussed apostates is only
peripherally relevant, as it deals with those who converted under duress. Here the conversion of
the mother and the baptism of the child were voluntary acts. Those converted under duress
should be permitted to return to Judaism in as simple a manner as possible. In cases
of duress such individuals were readmitted to the Jewish community (and we must remember
that this was a corporate community, not merely a congregation) without any action on their part
except their desire to rejoin the Jewish community. No ritual bath or anything else is necessary.
This is the law as finally stated in the Shulhan Arukh (Moses Isserles to Shulhan
Arukh Yoreh Deah 268.12; Abraham Gombiner, Magen Avraham, to Shulhan Arukh
Orah Hayim 326), based upon a verse in Jeremiah (3.22), “Return you recalcitrant children.” This
Biblical statement, as well as similar Talmudic statements, is cited by Elijah Gaon of Vilna in his
discussion of the above mentioned passages of the Shulhan Arukh. It
has been generally 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 Tur Yoreh
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. The young lady involved in this instance does not
quite fall into either historic category. She was not converted under duress. On the other hand,
she is also not an apostate who left us and caused us any problems. We, therefore, recommend
a middle road. We would admit her with a simple ceremony which will impress the seriousness of
her decision on her and formally make her part of the Jewish community. Whether immersion in
a miqveh is required will depend on the traditions of the community.January 1984
If needed, please consult Abbreviations used in CCAR Responsa.