Conversion to Judaism
Conversion to Judaism is the process by which non-Jews adopt the Jewish religion and become members of the Jewish ethnoreligious community. It thus resembles both conversion to other religions and naturalization. The procedure and requirements for conversion depend on the sponsoring denomination. Furthermore, a conversion done in accordance with one Jewish denomination is not a guarantee of recognition by another denomination. Normally, though not always, the conversions performed by more stringent denominations are recognized by less stringent ones, but not the other way around. A formal conversion is also sometimes undertaken by individuals who are raised Jewish or have Jewish ancestry but who may not be considered Jewish according to stringent interpretations of traditional Jewish law.
There are some groups that have adopted Jewish customs and practices. For example, in Russia the Subbotniks have adopted most aspects of Judaism without formal conversion to Judaism. However, if Subbotniks, or anyone without a formal conversion, wish to marry into a traditional Jewish community or immigrate to Israel under the Law of Return, they must have a formal conversion.
Terminology
The word ger comes from the Semitic root ג־ו־ר, which connotes living abroad. In the Hebrew Bible, a ger is a "foreigner" or "sojourner"; the latter is a foreigner who has settled inside Judah. Marc Angel writes:Angel's explanation of the literal meaning of "ger" as alien is borne out in biblical verses such as :
Another verse which has been interpreted as referring to non-Jews converting to Judaism is Esther 8:17, although no process is described.
The word ger in Numbers 15 is rendered as prosílytos in the Septuagint and gəyurā in Targum Onkelos on Numbers 15:1516, which word in both cases denotes a convert to Judaism.
A formal male convert to Judaism is referred to as a ger; the term for a woman convert is giyoret in Numbers 15:15-16. In Rabbinic Judaism, a ger or giyoret is considered fully Jewish. In Karaite Judaism the term ger only refers to a non-Jew who has yet to convert, and once converted, is no longer called ger.
In the Talmud, ger is used in two senses: ger tzedeq "righteous convert" is a proselyte to Judaism, while a ger toshav "settled foreigner" is a Gentile inhabitant of the Land of Israel who observes the Seven Laws of Noah and has repudiated all links with idolatry.
In Modern Hebrew, the unqualified term ger refers to a ger tzedeq.
Overview
According to Maimonides, converts were accepted since the beginning of Jewish history, and the foreign wives of Jewish leaders—such as Samson and Solomon—were converts. Yet he says that in the times of Jewish political power, such as the days of Kings David and Solomon, batei din did not accept converts who may have not had the right intention, and they had to wait and prove their intentions to be legally accepted.With the notable exception of some Syrian Jewish communities, all mainstream forms of Judaism today are open to sincere converts, with all denominations accepting converts converted within their denominations. The rules vary between denominations, as does the acceptance of converts from one denomination by another.
For Rabbinic Judaism, the laws governing conversion are based on codes of law and texts, including discussions in the Talmud, through the Shulhan Arukh and subsequent interpretations.. These rules are held as authoritative by Orthodox Judaism and Conservative Judaism.
In Judaism, proselytizing is discouraged, and religious gerut is somewhat discouraged. An ancient tradition called for a sponsoring rabbi to discourage potential converts three times. If the potential convert remained adamant in their desire to convert, the rabbi would then begin the process. This practice does not have any solid basis in the written text, and while it may have been the practice in some locations, it was not universal. The tradition is uncommon in modern practice.
To convert, the candidate must have a circumcision if male, and immerse in the mikveh before a beth din comprising three Jewish men who are shomer Shabbat. There is also a requirement to accept the mitzvot.
Today, the process has become more centralized, with the conversion candidate having to convince a rabbi and the beth din of their sincerity, and there will usually be a considerable amount of study. In addition to studying, potential converts are typically expected to become involved in the Jewish community. This includes attending services, participating in holidays and rituals, and building relationships with other Jews in the community. They will then be tested and formally accepted, and the convert is issued a Shtar geirut. As the conversion process becomes more centralized in Israel, there are only a limited number of permanent conversion courts that are acceptable to the Chief Rabbinate of Israel. However, rabbis are willing to conduct decentralized conversions and are recognized by each other. Two of the more prominent of these rabbis are Chuck Davidson and Haim Amsalem.
Conservative halakha takes a more lenient approach than Modern Orthodox Judaism. Its approach to the validity of conversions is based on whether the conversion procedure followed Rabbinic norms rather than the reliability of those performing it or the nature of the obligations the convert undertook. Accordingly, it may accept the validity of some Reform and Reconstructionist conversions, but only if they include immersion in a mikveh before a rabbinical court and, for men, circumcision, or a symbolic circumcision for those already circumcised.
The requirements of Reform Judaism for conversions are extremely different and far more lenient. The denomination states that "people considering conversion are expected to study Jewish theology, rituals, history, culture, and customs, and to begin incorporating Jewish practices into their lives. The length and format of the course of study will vary from rabbi to rabbi and community to community. However, most now require a course in basic Judaism and individual study with a rabbi, as well as attendance at services and participation in home practice and synagogue life."
Although an infant conversion might be accepted in some circumstances, such as in the case of adopted children or children whose parents convert, children who convert would typically be asked if they want to remain Jewish after reaching religious adulthood, which is 12 years of age for a girl and 13 for a boy. This standard is applied by Orthodox and Conservative Judaism, which accept halakha as binding and normative.
Reconstructionist Judaism values the symbolism of the conversion ritual and encourages those who were not born of Jewish parents and who wish to convert to undergo this rite of passage. The Reconstructionist course of study for a prospective convert, which the rabbi and congregation determine the individual is working with, includes history, observance, beliefs, and learning to make educated choices. The completion of the process is marked by ritual immersion for men and women; circumcision or hatafat dam brit for men ; a valid beth din, and often a public welcoming ceremony.
Karaite Judaism does not accept the Talmud and, therefore, has different requirements for conversion. Traditionally non-proselytizing, Karaite Judaism's long-standing abstention from conversions was recently lifted. On 1 August 2007, the Karaites reportedly converted their first new members in 500 years. At a ceremony in their Northern California synagogue, ten adults and four minors swore fealty to Judaism after completing a year of study. This conversion comes 15 years after the Karaite Council of Sages reversed its centuries-old ban on accepting converts.
Humanistic Judaism postulates that "conversion" does not suit the process of becoming a Jew, as it implies a change in belief, which is not chosen like behavioral changes. The shift is better described as naturalization, affiliation, or adoption, reflecting alterations in family ties and cultural aspirations rather than fundamental belief changes.
In ancient times
In antiquity, conversion to Judaism appears to have been a voluntary and individual process, rather than the result of organized missionary efforts. While some non-Jews did convert—both men and women—because they found Judaism or elements of it appealing, no unambiguous evidence suggests that Jews actively sought to convert others. The question of Jewish missionary activity remains debated, but existing evidence does not support the notion that Jews deliberately approached non-Jews with the goal of turning them into Jews.Louis Feldman's views on active Jewish missionizing have changed. While viewing classical Judaism as being receptive to converts, especially from the second century BC through the first century AD, he points to a lack of either missionizing tracts or records of the names of rabbis who sought converts as evidence for the lack of active Jewish missionizing. Feldman maintains that conversion to Judaism was common and the Jewish population was large both within the Land of Israel and in the Diaspora. According to Lester L. Grabbe, although there are "various references to proselytizing in the literature from the Greek and Roman periods", "it seems unlikely that there was a major 'mission' on the part of the Jews to gain Gentile converts."
Other historians believe that conversion during the Roman era was limited in number and did not account for much of the Jewish population growth, due to various factors such as the illegality of male conversion to Judaism in the Roman world from the mid-second century. Another factor that made conversion difficult in the Roman world was the halakhic requirement of circumcision, a requirement that proselytizing Christianity quickly dropped. The Fiscus Judaicus, a tax imposed on Jews in 70 AD and relaxed to exclude Christians in 96 AD, also limited Judaism's appeal.