I have often noted that, if one gets technical about it, there is really no such thing as “Juda-ism.” It is a convenient catchall term, but we all seem to have our own way of defining our Jewish identity and it often has little to do with religious conviction or belief, a particular -ism. We certainly don’t believe in “Judah,” though his name is connected with gratitude, an important value in our tradition. Many Jews do, however, accept certain basic religious teachings and practices, while others see themselves more as part of an ethnic group or people or even a nationality. Religious practice and belief may or may not be important as an element of that association. Some speak of cultural Judaism. I heard a sermon years ago where the rabbi spoke of “Cardiac Jews.” You know the type, “I’m a good Jew at heart.” Others, he suggested, might pick a different organ and identify as “Gastronomic Jews,” who find their way to Judaism through their stomachs.
In spite of these various understandings of our Jewishness, becoming a Jew, like most elements of our tradition, involves various religious rituals, prayers, study, and commitment even for those who wish solely to convert to the ethnic group. While there were times in the distant past when Jews went out seeking converts, until fairly modern times, the rule has been to discourage those who sought to join our people. In ancient times, there was not a process for conversion at all. Men, including many important biblical figures, married women of different backgrounds and those women were assimilated into the nation of Israel and expected to conform to the practices of their husbands and the people among whom they lived; they did not formally convert. Others who lived among the ancient Israelites were recognized as resident aliens. The term the rabbis later used for them was “ger toshav,” a stranger living among the people who was expected to conform to local practice and, in turn, was entitled to certain rights like a citizen. Retroactively, our sages claimed rather anachronistically that some of these foreign wives and others mentioned in the Bible actually converted. The biblical archetype of a convert is Ruth who says to her mother-in-law Naomi, “your God shall be my God.” Joseph’s Egyptian wife is identified in the Midrash as being actually the offspring of his sister Dinah. Not only does Moses’ wife Zipporah convert at least in the midrash, but later her father Jethro proclaims his belief in the God of Israel and is considered to have converted. Only centuries later do we find an actual procedure for a person to convert and become a Jew.
We also have reports from people in Roman times of various adherents to the Jewish community, “God-fearers,” who while they did not actually convert, did practice some Jewish customs particularly Sabbath candlelighting and attended services in local synagogues. I’ve met a couple of professors over the years who one might call “God-fearers” who practiced some elements of Judaism, but decided against formally converting. One professor in Massachusetts told me,”I’ve brought many students to the threshold, but I’ve never stepped over myself.” At various times in history, it was very dangerous for someone to seek conversion to Judaism and certainly for those who dared to convert someone to our faith, the consequences could be dire. Yet, even so, we do have records of people seeking to convert and rabbis, who at the risk of their lives, helped them across that threshold.
The Talmud speaks of several requirements for a convert (the term they use is ger tzedek, a righteous stranger). Men are required to be circumcised; that in itself may be a sufficient deterrent. Those who have already undergone that procedure for some other reason, undergo a symbolic act called hatafat dam brit in which a drop of blood is taken from the site where they were circumcised. Both men and women are required to totally immerse themselves in a mikveh, a ritual bath, or in a natural body of water. Both of these acts are to be witnessed by a bet din, a rabbinic court of three rabbis. In the case of a woman, a female attendant makes certain that she is totally immersed including her hair, while the rabbis remain outside listening for the splash. In Temple days, the convert was to bring a sacrifice to mark the occasion. After the destruction of the Temple, some converts set aside a few coins so they would be ready to buy some pigeons to offer on the altar, should the Temple be rebuilt.
Most important, beyond the rituals, the convert is required to state his or her acceptance of what the sages called “ol hamizvot,” the yoke of the commandments. Some rabbis require the prospective convert to read a formal statement and sign it before the bet din. Others may simply ask a few questions. One traditional authority seemed rather lenient in this matter by expressing the view that people convert thinking that they will observe Judaism in the manner in which they observe other Jews with whom they are friendly doing. So, failure to perform certain commandments may just reflect the fact that the Jews they know are lax in these areas as well. It is considered disqualifying, however, if a person says they will observe all the commandments except X, one specific mitzvah. We know that not everyone observes every last law and tradition, and some people take mitzvot on gradually over time. As long as one does not outright reject a particular law, that is sufficient for most rabbis. Accepting the yoke of the commandments thus means accepting them in theory as binding and working to make as many as possible part of one’s life.
According to the Talmud, when someone comes to us to convert nowadays (i.e. after the destruction of the Temple), we are to respond, “What did you see that prompted you to convert? Don’t you know that at the present time the Jewish people are afflicted, oppressed, downtrodden, and harassed and that hardships are frequently visited upon them?” If he responds, “I know and I am unworthy of joining them,” we accept him immediately. The Talmud makes it sound like the procedure goes forward that very day or soon after. We inform him of some minor commandments and some more major commandments. We talk about reward and punishment for observing or violating them. We don’t overwhelm him and we are not strict with him. If he accepts, then, he is circumcised and once he heals, he is taken to the mikveh and as he prepares to immerse, scholars stand by his side and tell him some more about the commandments. Once he comes up, he is considered a Jew in all respects.
Nowadays, while some rabbis do their best to discourage converts and some even refuse to accept them at all, many rabbis are happy to learn of the interest of an individual in Judaism and we do little to discourage them. However, we do feel that there is a definite requirement for some education in Judaism, so we offer classes either for individuals or group. We urge attendance at the synagogue and involvement in Jewish life and activities, participation in the Jewish community locally and internationally. We direct them to Hebrew classes to make it easier for them to follow the prayers. Often the basic instruction lasts ten to twelve months. Some rabbis insist on more and others require less. The fact is that one can always learn more and continue one’s studies. A short course can at best be considered only an introduction.
We are often enriched by the addition of newcomers to our community. We benefit by their enthusiasm and participation in Jewish life. Thus at Temple B’nai Israel we do encourage people to visit our congregation, to learn more about Judaism, and if they are so inclined to go forward to study for conversion.
We are very pleased this week to welcome a new Jew by choice, a young woman who has jumped into our congregation with both feet. In fact, she was recently hired by our board as our new office manager. Erika Netzer has become over the past year a full member of our community, attending services regularly and volunteering to help out where she can. Now she has officially embraced our Jewish heritage and performed the rites of conversion and we are very happy to welcome her as a full participant, as a Jew in all matters.
Erika has taken the Hebrew name of Neta Rut. Neta is an unusual name used by some modern Israelis. It comes from the root meaning to plant. When one is called for an Aliyah, the second blessing at the Torah praises God for giving us a Torah of truth and planting eternal life within us, v’chayei olam nata b’tocheinu. Nata is the verb, while Neta is the noun form. Rut is simply the Hebrew name Ruth. There is no “th” sound in Hebrew. Commentators often see the name Ruth meaning companionship, friendship. As mentioned earlier, Ruth has become the prototype of the righteous convert and many Jews by choice incorporate her name into the Hebrew name they choose for themselves.
The Torah speaks of the “souls which Abraham and Sarah had made in Haran” when they left for the land of Canaan. The rabbis remind us that no human being can actually create “a soul,” however Abraham converted men and Sarah converted women, to their new faith. Thus they not only added their descendants to the new tradition they had established but invited other in as well. Thus when we call these new Jews to the Torah by their Hebrew name we add the patronymic, the son or daughter of our Father Abraham and Mother Sarah, bat Avraham avinu v’Sarah imeinu, they have become adopted children of our first ancestors.
We pray that Neta-Rut will enjoy much satisfaction and deeper meaning from her new status as part of our people and, from now on, we are counting on her, literally, as part of our minyan.
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