CCAR RESPONSA
New American Reform Responsa
126. A Convert and Hebrew
QUESTION: A middle aged convert is hesitant about conversion. She has given up all identity with Christianity, studied Judaism diligently to the best of her ability, and has learned enough to qualify as a convert. She feels that she is ready and the rabbi also indicates that conversion is now possible. She has, however, hesitated to take this step on the grounds that she knows very little Hebrew, has no linguistic aptitude. and feels that she can not be a good Jewess without a firm grasp of Hebrew. Would we agree with her or would we state that Hebrew is not essential? (Tillie Lebowitz, Tulsa OK)ANSWER: The Hebrew language has played an important role in Jewish life throughout our history. Throughout the ages we have done our best to encourage the study of Hebrew; our greatest literature has been written in Hebrew or Aramaic. Within the Reform movement we have put less emphasis on Hebrew and more on the vernacular in our services, in order to enable the worshipper to understand the service fully. Yet we retain a considerable amount of Hebrew in the liturgy. Problems with understanding the Hebrew language go back to the end of the Biblical period. A large proportion of our people were no longer familiar with Hebrew, even in the time of Ezra and Nehemiah (Neh 8:8), so the Scriptural reading had to be translated for them. By the time of the Mishnah, the common people no longer used Hebrew, therefore, the shema, tefilah and the birkhat hamazon were permitted in the vernacular (M Sotah 7.1). This, then, also was the later decision of the Talmud (Sotah 32b ff); it enabled individuals who recited petitions to pray sincerely and with full knowledge of what they were saying. A parallel stand was taken by later authorities, so the Sefer Hassidim of the eleventh century (#588 and #785) stated that those who did not understand Hebrew should pray in the vernacular. Maimonides provided a similar statement (Yad Hil Ber 1.6), while the Tur and Shulhan Arukh made a distinction between private and public prayers. Private prayers were preferably said in Hebrew, while those congregational prayers might be recited in the vernacular. They expressed a preference but did not exclude the vernacular in either instance (Tur Orah Hayim 101; Shulhan Arukh Orah Hayim 101.4). Aaron Chorin, Eliezer Lieberman and others, who defended the changes made by the Reform movement in the last century and its use of the vernacular, however, insisted that a number of prayers should continue to be recited in Hebrew (Qinat Haemet; Or Nogah Part I). Of course, they felt that nothing stood in the way of using the vernacular. In most conversion courses the study of a minimal amount of Hebrew is encouraged, although with the limited amount of time available real familiarity with the language is impossible. In many instances the convert will be able to read simple prayerbook Hebrew and know the meaning of a text by association. The continuation of Hebrew studies has always been encouraged but not made a mandatory part of the conversion process. We would, therefore, say to this individual that a minimum knowledge of Hebrew will be helpful for familiarity with religious services and as an association with tradition. More advanced knowledge of the Hebrew is desirable, but may not be possible for everyone. The sincerity of this convert is enough to lead to her acceptance. She should be assured that a fuller knowledge of Hebrew is not required of her. We will welcome her with the hope that she will be a good addition to our people.February, 1989
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