Dear Friends:
The bill for regulating conversion to Judaism in Israel, recently introduced into the Knesset (Israeli parliament), inflamed Jewish passions all over the world. The bill has stalled while the Knesset takes its summer break. Maybe we can take advantage of the interim to delve more deeply into some of the complex issues raised, including the conflict between Zionism (Jewish nationalism) and the principles of democracy, the relationship between Diaspora Jewry and Israeli Jewry, and, most fundamentally, the definition of the word “Jewish.” Regardless of the outcome of this latest instance of an ongoing controversy, one thing is certain—it will not definitively resolve the question: “who is a Jew?”
Jewish leaders have debated the nature of Jewish identity at least since the time of the Talmud. We can discern two opposing streams of thought in the classic Rabbinic literature. The first, exemplified by the Mishnah, views the Jewish people as a tribe whose members trace their lineage back to the patriarchs—literally “the children of Israel.” (mBikkurim 1:4) The second, exemplified by the Midrash, views Jewish peoplehood more expansively—anyone who chooses to “enter beneath the wings of the Shechinah (divine Presence)” is considered Jewish. (Midrash Tna’im on Deuteronomy, 26:3) This beautifully poetic phrase quotes directly from the Biblical Book of Ruth, whose heroine epitomizes righteous conversion. Strikingly, far from being a descendant of Israel, Ruth was a Moabite, Israel’s traditional archenemy.
The status of the convert is a crucial test case for what it means to be Jewish, and no issue gets under the skin quite like questions of personal identity. The same dichotomy of attitudes that prevailed during the Talmudic era still lies at the heart of the modern debate. We are a strange breed—not quite a nation, not quite a religion, but combining aspects of both. Whatever we are, our bonds of attachment lie deep and strong.
Rabbi Brian
rabbi.brian.besser@gmail.com
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