The Conversion Process and the Covenant

For the Israelites, acceptance of the covenant was twofold: identification with the people through circumcision in Egypt and acceptance of God at Sinai.

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Reprinted with permission from Becoming a Jew (Jonathan David Publishers, Inc.).

The two pivotal "performative" components of the act of conversion–circumcision and immersion–cannot serve as a complete conversion independently for a male convert. Although they constitute different religious symbols and occupy different spiritual moments in the conversion process, they are nonetheless intimately linked, both conceptually and halakhically [according to Jewish law].

 

Conversion Means Acceptance of Jewish Fate and Destiny

Conceptually, circumcision and immersion respectively represent the two aspects of "entering the covenant" encompassed by the Sinaitic Covenant–the first immediately prior to the Exodus when the Jews were circumcised in preparation for leaving Egypt; the second at Sinai itself when all the Jews collectively were confronted by God. In both instances, the Jews united in a covenant. In Egypt, the Jews united for their self-defense, to protect each other and to come under the protection of God–their common fate, goral. At Sinai, they united in order to become a "priestly people," to accomplish together their God-given role and to achieve a common destiny, ye’ud.

Exodus is a person-to-person covenant, Sinai a God-people covenant. When Jewish tradition refers to a convert "entering the covenant," it refers to accepting the double goal of the covenant–fate and destiny–of becoming a part of the people by wanting to share the Jewish fate as our ancestors did in Egypt, and of standing in the presence of God to share the Jewish destiny as our ancestors did at Sinai.

Circumcision represents the fate-sharing component of conversion. It returns the person to the soil of pre-Exodus Egypt before the Jews became a distinct people and recalls the beginning of the conversion of the whole people. It embodies the convert’s full-hearted consent to be part of a united global people–its history and its future–and to be willing to suffer when any part of that people suffers, as the mind must cringe when the hand is cut.

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Maurice Lamm is the author of many books, including The Jewish Way in Death and Mourning. He is the president of the National Institute for Jewish Hospice, and Professor at Yeshiva University's Rabbinical Seminary in New York, where he holds the chair in Professional Rabbinics. For years he served as rabbi of Beth Jacob Congregation, Beverly Hills, CA.

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