Two weeks ago I posted a piece responding to some articles on patrilineality which provoked several excellent other blog posts and a lot of conversations. I deeply appreciate both the supportive and the critical responses, as a result of which I continue to examine and reexamine my approach to the matter.
Although after having done so, I remain convinced that the Conservative approach remains correct, halachicly speaking, I thought it might be interesting to present a sugiyah from the talmud in which the schools of Hillel and Shammai discuss a breach between them which could have led to their division from one another in a profound way, yet did not.
In the talmud Yevamot 14a (I’m using the Soncino translation) we read the response to a dispute involving who is permitted to marry whom. I’ve added comments in brackets to try to make it more understandable.
The talmud says,
Come and hear: THOUGH THESE FORBADE WHAT THE OTHERS PERMITTED … BEIT [The school of] SHAMMAI, NEVERTHELESS, DID NOT REFRAIN FROM MARRYING WOMEN FROM THE FAMILIES OF BEIT HILLEL, NOR DID BEIT HILLEL [REFRAIN FROM MARRYING WOMEN] FROM THE FAMILIES OF BEIT SHAMMAI. Now, if it be said that [Beit Hillel] did not act [in accordance with their own view] one can well understand why THEY DID NOT REFRAIN [from intermarrying with one another] [Because this would mean that they both acted according to the same principles, but one school did so while acting contrary to the principles that they held]. If, however, it be said that [Beit Shamai] did act [in accordance with their own view], why did they not refrain? That Beit Shammai did not refrain from marrying women from the families of Beth Hillel may well be justified because [the individuals in question] are the children of persons guilty only of the infringement of a [relatively minor prohibition, for which the punishment is also minor] but why did not Beit Hillel refrain from [marrying women from the families of] Beth Shammai [Because descendants from these marriages between rivals, which are permitted by Beit Shammai, are regarded by Beit Hillel as forbidden and involve a major penalty]? Such people, surely, being children of persons who are guilty of an offense involving karet, are illegitimate [this causes a major problem - how can one marry into the family of someone if their status might be someone you are prohibited to marry, and which carries a major penalty for doing so if it turns out to be the case]! And if it be suggested that Beit Hillel are of the opinion that the descendant of those who are guilty of an offence involving karet is not a [illegitimate], surely, [it may be retorted], Rabbi Eleazar said: Although Beit Shammai and Beit Hillel are in disagreement on the questions of rivals, they concede that an illegitimate is only he who is descended from a marriage which is forbidden as incest and punishable with karet! Does not this then conclusively prove that [Beit Shammai] did not act [in accordance with their own view]? — No; they acted, indeed, [in accordance with their own view], but they informed [Beit Hillel] [of the existence of any such cases] and [Beit Hillel] kept away.
So, we see that situations like these are not novel – we have always had a diversity of halachic opinions on matters that in their time were no doubt just as painful to those involved. Yet, in the end, the two schools continued to marry one another – their solution, according to the talmud, being that they made clear, out of respect for one another, who fell into or outside of their boundaries – but they remained one community, despite their differences.
On Yevamot 14b, the talmud concludes:
Come and hear: Although Beit Shammai and Beit Hillel are in disagreement on the
questions of rivals, sisters, an old bill of divorce, a doubtfully married woman, a woman whom her husband had divorced and who stayed with him over the night in an inn, money, valuables, a perutah and the value of a perutah, Beit Shammai did not, nevertheless, abstain from marrying women of the families of Beit Hillel, nor did Beit Hillel refrain from marrying those of Beit Shammai.
This is to teach you that they showed love and friendship towards one another, thus putting into practice the Scriptural text, “Love ye truth and peace.”
The topic of patrilineal descent has been discussed recently by three fellow Rabbis Without Borders. I find myself agreeing with Rabbis Suskin, Greenberg and Gurevitz in part and disagreeing with each in part.
Rabbi Gurevitz is surely correct in that the Reform movement affirmed patrilineal descent “because it was the right thing to do” — for itself, in the context in which it operates and according to the principles that it holds dear. Yet Rabbis Greenberg and Suskin are also correct that this decision has at times caused difficulties for Orthodox and Conservative rabbis.
To be clear, no one in this discussion is challenging the right of a particular community to define its own practices and membership. Difficult conversations arise and difficult decisions have to be made because none of the movements in American Judaism exists in a vacuum. Rabbi Suskin and Rabbi Greenberg, Conservative and Orthodox rabbis, both note in their blog posts that they were raised in the Reform movement and are grateful for the experiences they had in that community when they were younger.
Rabbi Gurevitz is correct that the Reform movement’s acceptance of patrilineal descent was not the first and is not the only instance of complications and questions about Jewish status. Many Orthodox rabbis don’t accept conversions performed by more liberal Orthodox rabbis, let alone by non-Orthodox rabbis. And although we Conservative rabbis don’t go around advertising the fact, we don’t always or automatically accept every conversion done by colleagues to our left either. This in and of itself is not a problem. It becomes problematic only when “borders” are crossed — a Reform-raised patrilineal Jew seeks to have a Conservative rabbi officiate at her wedding, a young man whose mother had a Conservative conversation becomes involved in the Orthodox community at his college’s Hillel.
I started rabbinical school in 1982 so I still remember the hubbub in 1985 when Rabbi Irving Greenberg famously asked “Will There Be One Jewish People By The Year 2000”? The Year 2000 has come and gone, and the fact that we are even having this discussion proves in a way that we are still one people. Very few Jews are disturbed that they can’t take communion at a Catholic church. Precisely because the borders between Jewish communities are still porous, because Jews are raised in one community but wish to join another as adults, because neither Reform Jews nor Orthodox Jews consider a Reform/Orthodox wedding an “intermarriage,” we on occasion have unfortunate situations where problems or questions arise about Jewish identity. Whatever one may think about the original wisdom of the Reform movement’s decision to accept patrilinearity, that horse has long since left the barn and is not going back inside it. Any rabbi should be delighted when a young man or woman identifies as a Jew, seeks to participate in their community, wants to marry another Jew.
I would love to see all rabbis of whatever community make the following two commitments:
1.) We will explain, accurately and without contempt, the practices and standards of communities not our own. No one who is raised in any of our communities should be surprised to get to a college campus and find that there might be a question about their Jewish status in another community.
2.) When encountering a person who identifies as a Jew but doesn’t meet the standards for identity of our community, we will not tell them “you are not Jewish.” We will respect and acknowledge their self-identification as a Jew, embrace them as someone who shares our faith and fate, and seek to resolve these issues with compassion and empathy.
Wow. It has been quite a busy week here at the Rabbis Without Borders blog discussing patrilineal descent and its implications. Rabbi Alana Suskin got the conversation rolling with a personal reflection on some of the struggles she faces as a Conservative rabbi when addressing status issues (marriage, divorce, and especially conversion) because of Reform Judaism’s decision to accept as Jews those whose father is Jewish but mother is not.
Rabbi Ben Greenberg responded that the Reform Movement’s decision to adopt patrilineal descent as a legitimate means of establishing Jewish identity was a strategic mistake because Reform Judaism failed to take into account the toll this decision would take on relations with non-Reform Jewry since Reform Jews do not exist in a vacuum.
Most recently, Rabbi Rachel Gurevitz posted a response in which she affirmed patrilineal descent as the right thing to do based on an egalitarian ethos, as well as the practical argument that individuals who consider themselves to be Jews, regardless of their conversion status, generally don’t care what rabbis think about their status.
All 3 rabbis have written eloquently and passionately in defense of their positions. And all three have generated a plethora of strident responses, many of which were constructive, in the comments to their posts. It is precisely this passion that I wish to address here. While I am not normally a “meta” person, it does seem worth exploring why the question of who is a Jew generates such vociferous reactions? At a time when all Jewish denominations are striving to increase Jewish engagement and affiliation, why are we so fixated on, and argumentative about, whom we ought to exclude from Judaism?
This debate sometimes has reminded me of the nastiness of the Birther Movement. For those of you fortunate enough to have missed it, the “Movement” sought to disprove President Obama’s citizenship during the 2008 national election by spreading rumors and innuendo about whether he was actually born in Hawaii, and was later revived by Donald Trump during his fleeting candidacy in 2012. And I have a feeling that should Senator Ted Cruz, the Tea Party darling of the moment, decide to run for President in 2016, liberals might mount their own birther challenge to the Canadian-born Cruz. What’s the link? Both patrilineality and birther-ism implicate questions of eligibility of inclusion within what is deemed to be a privileged group identity. And both generate not just passionate but vitriolic responses by those who seek to defend their positions on either side of the inclusion divide. But why?
My humble suggestion is that the reason for such sensitivity to the issue of patrilineality, as it was for the birthers, is that we see ourselves as gate-keepers to a tradition where, for the first time since Sinai, anyone can get a key. As Rabbi Gurevitz points out at the end of her piece, all rabbis who work at synagogues are gate-keepers. From Reform to Orthodox, we all have our particular limits for who is in and who is out. Indeed, no denomination is so egalitarian that a person without a Jewish mother or father, who has not converted, is welcomed as a Jew (though, God-willing, such individuals will be welcomed and treated with the dignity we should accord all people). But our role as gate-keepers has been eviscerated in an era where Judaism, along with the world, is now flat.
The floodgates have opened and we are adrift, searching for a lifeboat of control that just isn’t there. We are powerless to prevent non-Jews from adopting Jewish rituals, as the “bar mitzvah” of Madonna’s son recently proved. What’s more, Rabbis and learned laity no longer hold a monopoly on Torah (however we define Torah) because anyone with wifi and an electronic device can gain access to virtually the entire corpus of biblical and Rabbinic literature. Perhaps the scariest realization, for those of us who are rabbis, is that It is becoming less and less clear why the world needs rabbis for the propagation of Judaism.
I won’t presume to speak for my colleagues, but for me, this paradigm shift is dizzying and disorienting As someone who enjoys the idea of broadening my borders, I often feel as though each time I “boldly” confront (and maybe even transcend) an halakhic, theological, or other border, some of the borders that remain quickly feel ossified and obsolete. It is like buying a Smartphone–the newest model, within a few months, simply becomes outdated.
So how do we handle this shift? Is there a way to address the meta issues without becoming embroiled in the contentious legal debate over who is a Jew? I certainly don’t have the answers (and I welcome your thoughts). But before we respond viscerally in our comments to the next post on patrilineality, I suggest that we start pointing the finger at ourselves, asking why it is that our feelings are so intense when it comes to questions of Jewish status.
This past week, two of my Rabbis Without Borders colleagues have shared their perspectives and struggles with the religious identities of individuals who have a Jewish father and not a Jewish mother, and who have been recognized as fully Jewish by the Reform movement in the USA. Rabbi Alana Suskin focuses on her personal challenges in working compassionately and appropriately with congregants while respecting the strictures of halachah as it has evolved on conversion and questions of who is a Jew. Rabbi Ben Greenberg takes a step back from the pastoral questions and considers the complications caused in a larger network of Jewish interactions across multiple institutional and movement-based systems that do not all work with a shared understanding of who is considered a Jew. I’d like to bring another framework to the discussion.
We rabbis are very good at explaining “the rules” of Judaism. Rabbinic Judaism was a law-based system, created to provide governance to communities that were locally based, once we no longer had a monarchy-based nation and a sacrificial system in Jerusalem. But while we rabbis may be well versed in the rules, we live in a time where, across all faiths, large swaths of the population are not interested in the “rules” of faith. They are interested in the meaning of faith.
Reform Judaism has made a conscious decision not to be a halakhic movement, in the traditional sense of the word. However, there are still principles that govern how we interact with Rabbinic tradition that help us navigate the path between tradition and change. These principles include equality, human dignity, a re-examination of ethical foundations, and more. Sometimes, it is true, there is also a degree of pragmatism – the religious leadership of the movement may not have been looking to make a change based on principles, but the recognition that change has happened in our society requires of us a decision as to whether we will make certain changes so as to continue to travel with our people in their life journeys. My sense of freedom to change in these ways comes from my understanding that Torah and Rabbinic Judaism are human constructions that are responses to God’s Revelation, but not the specific content of the Revelation itself.
Now, let me be clear. Does this mean that anything goes? No, absolutely not. Having specific ways to observe a ritual, celebrate a holiday, eat food, pray as a community, to respond after a death, etc. provides structure to the cultural signs and expressions of our faith. There is no question that such structure is necessary and also evokes a connection to a sense of shared heritage. For some people, the lack of simple clarity of what the ‘rules’ are, and the ever-shifting ground that is a result of re-conceptualizing Revelation as something that is continuous, is destabilizing and discomforting. But for others, it is incredibly freeing. I see that in the audible sigh of relief that comes from someone who has struggled with believing the literal surface of Torah but has new vistas opened when they are shown how to read it as sacred myth that provides gateways into the inner spiritual life of the individual and the community. And I see it when someone who has lived a Jewish life and claims that identity as meaningful to how they navigate life, where they feel they belong, and the community of which they choose to be a part, has that identity affirmed by their rabbi.
Patrilineal descent was affirmed by the Central Conference of American Rabbis because it was the right thing to do. It conforms with our principles of egalitarianism, and it is an expression of our understanding of kiruv – embracing and encouraging the living of Jewish lives in the context of Jewish community. Furthermore, as Rabbi Phillip Hiat and Rabbi Bernard Zlotowitz demonstrated in their 1983 paper, “Biblical and Rabbinical Sources on Patrilineal Descent”, a close examination of the evolution of halakhah on the issue of who is a Jew reveals changing tides over time and very little meaningful basis for continuing to only recognize the matrilineal line other than ‘that’s what we’ve been doing for a long time.’
But what of Rabbi Greenberg’s concern that, by acting alone, new complications have arisen for klal yisrael with regard to whether someone’s Jewish status is accepted or not? I believe that this is a red herring. The truth is that such questioning exists along a continuum that exists even within movements. Within the Orthodox branches of Judaism, only certain rabbis are recognized by the Orthodox rabbinate in Israel as performing accepted conversions. So yes, I agree with my colleagues that we have a responsibility to make our converts and our patrilineal Jews aware of the larger context, although I admit to doing so apologetically because I don’t find these explanations to make Judaism very appealing.
I wish to end by returning to the individuals whose lives and identities we are talking about. Here’s the bottom line. The reality is that if someone is observing Jewish practice, celebrating in Jewish time, identifying with the Jewish people, or perhaps doing none of these things but, when asked, makes a claim to be Jewish or “part Jewish” because of their ancestry, it is largely irrelevant to them whether you or I agree or approve. When it does become relevant is when they seek access to our institutions, and especially our synagogues. At that point, we rabbis become the gatekeepers. And we are entitled to abide by whatever formulation of what makes a Jew that we, or our larger denominations, decide. We all have our requirements. And we all have good reasons for those requirements that we can articulate to those seeking entry. But let us recognize that what we are doing is gate-keeping, and let us be mindful of how and when we act as gatekeepers and what our purpose in those moments is. And let us celebrate and be proud of sustaining and sharing a religious heritage that others wish to claim as their own and live by.
This week there has been much conversation online and offline on the Jewish status of people of patrilineal Jewish descent. My fellow Rabbis Without Borders alumna, Rabbi Alana Suskin, brought up the issue in an honest and compassionate article Wednesday that has garnered quite a lot of attention. I, too, have found this issue of status to be a vexing and complicated one.
Jewish denominations do not live in a vacuum. The actions of one movement can have profound impact on the collective Jewish community. Actions must be carefully weighed and considered. This is something that the broader Orthodox community refused to acknowledge for much of the early 20th-century American Jewish experience and is a mistake that I pray all movements from now on would seek to not repeat. Rabbi Shmuel Goldin, the immediate past President of the Rabbinical Council of America, in an eloquent, impassioned and moving speech to his Conservative colleagues at The Jewish Theological Seminary, stated it succinctly:
“The question before us is not simply whether we can learn to talk to each other—There is much more at stake. The real question is. “What role will we play, or not play, in shaping the story of the Jewish people at this critical juncture?” If we can’t get along, then we cannot make the kind of difference that we should.
I suppose that we could all react to this challenge in usual fashion, by blaming each other and saying, “Well, it’s really the fault of the Orthodox or the Conservative or the Reform.” After all, it’s always the ‘other’s’ fault. But the Torah teaches us otherwise, that, like the brothers, we are all at fault. If we allow this to go on, if we continue to move apart and do not find ways to act together, we will all be held culpable for the unfolding, potentially tragic fate of the American Jewish community.”
Rabbi Goldin urges us to see each other within the framework of brothers, as part of a global Jewish family that needs to work together. We can either all rise to the heights of incompetence together and bring severe havoc to our broad Jewish family or we can rise to the greatest of our potential, together, and usher in a new renaissance and flowering of Jewish life and vitality. That is our charge and our responsibility. The folks in the pews, and even more potently the folks who have long ago left the pews, are waiting for us to act maturely and cooperatively. If not now, when? If we wait too long, it may be very well too late.
It is within that backdrop that I approach the question of patrilineal descent. There are two strata of response to the question: 1. The responsibility of leadership and 2. The pastoral dimension. Both are important but it is important not to conflate them in a discussion of the issue.
Let me preface by saying that I have the utmost respect for my Reform colleagues. I grew up in the Reform movement and it is because of those formative years and the rabbis and educators that so profoundly impacted me that I became traditionally observant in my early teenage years and eventually an Orthodox rabbi. This is less to do with the individuals in the movement than the decisions movements as a whole make, in this case Reform, but in other cases other denominations.
The decision by the American Reform movement to adopt patrilineal status some thirty years ago was, in my opinion, a mistake. It was not primarily a mistake because of the outcome, that is actually the secondary issue, it was a mistake in process. Organizational experts and the best thinkers in community development have long taught that making decisions from a silo is not how to act strategically, it is how one acts tactically. It is a refusal to acknowledge the interconnectedness of movements, peoples and families; the weaving together that is the American Jewish story, and to act alone and unilaterally. It is to declare an austritt when the time has come for collaboration.
Marty Linsky, professor at the Kennedy School of Government and author of Leadership on the Line argues that leaders need to possess a “balcony perspective.” What is the big picture? Where do we want to head? How do we get there most successfully?
A balcony perspective would have shown that Reform Judaism does not exist on its own island and indeed no denomination is its own island. Reform Jews are married to Conservative Jews who are siblings with Orthodox Jews who are cousins with unaffiliated Jews. Reform Jews do not only mingle, socialize, date or marry other Reform Jews. The decision some thirty years ago was either predicated on the idea that all other movements will be coerced into going along or on the notion that Reform congregants will never need to run up against differing standards practiced by almost every other Jewish denomination and by Reform equivalent types of Judaism throughout the world. Both ideas were misguided and represented a failure of strategy.
In regards to the pastoral dimension, the situation must be handled with the greatest sensitivity and compassion. The standards of halakha as outlined by the Gemara, Rambam and the Shulchan Aruch must not be compromised in the pursuit of an expeditious conversion. Yet, nonetheless, a child of Jewish patrilineal lineage, must be respected greatly for their identification with the Jewish people, their love of Judaism and of Israel. I was inspired by a lecture by Rabbi Aryeh Klapper of the Center for Modern Torah Leadership several years ago where he insisted that people of patrilineal descent be referred to as Jews who need to rectify their status vies-a-vie Jewish law. In other words, to understand the modern dichotomy between Jewish affiliation and halakhic Jewish status, while upholding with full integrity the halakha and the legal process.
It is my hope that Jewish professional and lay leaders learn from the experience of patrilineal descent and come to do things better: to be more cooperative, more collaborative, to work strategically, to think from a balcony perspective. Unfortunately, examples like this exist in every movement and represent moments to grow from not just for the movement highlighted but for all of us. The time has come to envision ourselves, in the words of Rabbi Goldin, as brothers and to act as a family that seeks to live together in harmony and co-existence. Rabbis Without Borders represents a powerful model in that direction and, G-d willing, we will soon see it become the dominant paradigm of doing business in the Jewish community. We will all be better for it.
Two articles posted earlier this week made reference to an individual who had been born to a Jewish father and a non-Jewish mother, but had had an upbringing that compelled her to choose a Jewish path, ending in her ordination as a Reform rabbi but - the articles implied (or stated outright in one case)—she did not convert to Judaism. As it turns out, both articles* were incorrect on this point, but what was interesting to me was the question that the articles raised with regard to the possibility of such a thing happening, and the responses to that.
Most people have reacted to this article in one of two ways: a sort of galloping schadenfreude — “haha! told you those Reformim were up to no good, they’re not really Jews at all!” (not to mention the general inability to distinguish between Reform Judaism and other kinds of non-Orthodox Judaism. I’m not sure they even know what Reconstructionists are) and on the other end of the spectrum an open rage that traditionalists don’t accept the children of a non-Jewish mother as Jewish, often coupled with the idea that this means those traditionalists are racist.
As a Conservative Jew, the movement to which I belong explicitly does not accept the Reform position of patrilineality. As a Conservative rabbi, I have bumped up against the enormously painful problems generated by the American Reform movement’s promotion of patrilineal descent, over and over again (American because outside the USA, patrilineality is not generally accepted, even in the Reform movements).
I understand how enormously painful this is to many people: I understand that for many people, what I’m going to write will make them angry, and I accept that and offer my apologies in advance.
First of all, those who denounce the Orthodox and Yori Yanover (the author of the article in TheJewishPress.com) as racist, because they are opposed to patrilineal descent are wrong. I presume that some Orthodox, like some of every group, are racist, but it is not racist to maintain that before a person can be called a Jew, they should convert to Judaism, unless their mother is Jewish (which of course includes women who have converted to Judaism). Yanover, himself, says— and I believe him—
“In the shuls I attended on the Lower East Side of Manhattan, spotting an African or a Hispanic face was always such a source of pleasure. As a tiny nation and an even tinier religious group, we prize every gentile who embraces our faith and goes through the sometimes grueling process of becoming one of us.”
Putting aside the extremely problematic assumption that if they’re Hispanic or African, they’re obviously a convert, this isn’t rejection of someone from Judaism because of race.
As it happens, converting isn’t all that difficult, halakhicly (according to Jewish law) speaking. We can debate whether it’s a problem that different Orthodox sects won’t accept perfectly valid conversions from other sects or from Conservative rabbis, but the fact of the matter is that it’s basically a simple thing to do. But it is necessary.
If one wishes to become a doctor, it’s not enough to be the most fabulously gifted natural talent as a healer on earth. It’s not even enough to have done lots of home study. And it’s certainly not enough to be a doctor in your heart, or have a wonderful bedside manner, or to really love medicine, or to have someone call you “doctor.” In this country, you have to go to medical school, pass exams, do a residency and join a professional guild. Until then, you may be many things, you may even be a tremendous healer, but you are not a doctor. In other countries, the rules may be different. They may just be hoops, but you still have to jump through them.
Anyone who works as a non-Reform rabbi in the Jewish community runs up against the patrilineal descent problem all the time. And it is staggeringly painful for someone to hear that despite being dedicated to their faith and practice, it’s not enough. But it’s also something which is easy to fix – unlike, say, sexual orientation, which is a comparison I often hear (if “the Conservatives” can reinterpret how we deal with gay men, why can’t we change them for the children of Jewish fathers).
The answer is partly that Jewish law is fiercely stringent with regard to what we sometimes call “status issues:” Marriage, divorce, conversion. These are flashpoints for halakha, and they are flashpoints for successful continued existence as a people and a religion. They are also, unfortunately, matters which are deeply in the heart and desperately important.
But additionally, the Reform movement—however well meaning when it decided that either parent transmitted Judaism equally-—was not working from a halakhic framework.
I deeply admire and respect many Reform colleagues. I, myself, grew up Reform, and my parents belong to a Reform shul. Which is why I find this rift so enormously difficult. In my own family, I have had to reconvert family members who underwent Reform conversions because there was no mikvah (immersion in the ritual pool) involved in the conversion in order to be involved as a rabbi in their weddings. I have had to turn down the request of old family friends to be involved in their weddings because the future husband had been married before and refused to get a get – a Jewish writ of divorce. And I have had to tell people, people I love and care about, that if they cannot stomach the idea of completing the minimal requirements of a conversion, I cannot be involved in their wedding.
I find it extremely difficult to ask people whenever I am involved in a lifecycle event where status matters, “did you convert; did your mother convert; who did the conversion; what was the process…” and all the other questions that I have to ask. I hate having to tell some of those people that there is still a hoop they have to jump through if they want me to be involved. I try to make it as painless as possible, but I understand exactly how painful it is when someone tells me their mother isn’t Jewish, but they have always thought that they were Jewish, and I understand that it feels insulting to them to ask them to convert. I am horrified that I now also have to track down who is the rabbi of a convert to find out if their rabbi was Jewish.
I never went by the theory that since some Reform rabbis don’t fulfill the requirements for conversion, one should consider Reform converts all to be invalid. I do not accept Yanover’s conclusion that “we should remain steadfast in not calling any of these people and the nice things they do ‘Jewish’ in any way at all.” I always asked about the process and just went around filling in the missing pieces—if necessary. And if nothing was missing, then it was fine. I consider Reform Judaism to be Judaism, and Reform rabbi to be rabbis. But I am at a loss as to what to do when presented with the identity issues that are now extremely prevalent.
I have no idea what the answer to this problem is. But I will say, that when I do a conversion, as a Conservative, female rabbi, I always tell my students that if I do the conversion there will be problems with their status in other movements, and in Israel. And I always offer to make other arrangements for them—and explain what all the various problems that could arise are, and different ways that they could deal with some or all of them.
To me, it would be utterly dishonest and completely unethical for a person whom I taught to go out into the world not knowing that some people would not consider them Jewish, and that for various different reasons, circumstances could require them to convert again, and that it is not a judgement on them, and that they shouldn’t consider it an insult to me or to them if it should be necessary.
It is as essential a part of the conversion process, for me, to teach that, as it is to teach them the differences between the movements, to explain why I consider the movement to which I belong -in its theory, and its expectations, at least, even if not everyone fulfills those expectations- to be halakhic, to explain why even though lots of Jews who are born Jewish don’t observe halakha, I won’t finish the conversion process unless I see the student has a commitment to kashrut, shabbat, and other ritual observances as well as to joining a Jewish community and synagogue,a sense of peoplehood, and a Jewish idea of God.
And ultimately, I have to at least partially echo Yanover, in that I find it problematic to discount the halakha and the halakhic process as divine (I’m willing to debate in what ways). I find all of this terribly difficult, personally—I truly have no idea how to bridge the gap between a commitment to the view of Judaism as a divine mission with obligations, and not insulting people whom I care about very much. In fact, I’d love to hear from people who have found ways to do that very thing.
*Author’s correction: An earlier version of this article was posted by beginning with a link to articles about a Reform rabbi about whom incorrect information was cited. After two people whom I respect pointed out that even having her name linked with this discussion was a form of lashon hara, I decided to remove that part of the article – and truthfully, she isn’t really relevant to the discussion, but was only a jumping off point.
I’m going to remove her name altogether, as well as the links to the articles with the incorrect information. I apologize to her for the original linkage.