View source for Conversion to Judaism

{{Article issues|cleanup =December 2008|refimprove =May 2009|original research =September 2009}}

{{JewishOutreach}}
'''Conversion to Judaism''' ({{lang-he|גיור}}, ''giyur'') is a formal act undertaken by a [[gentile|non-Jewish]] person who wishes to be recognised as a full member of the Jewish community. A Jewish [[religious conversion|conversion]] is both a religious act and an expression of association with the Jewish people.<ref>[http://www.jewfaq.org/gentiles.htm Judaism 101: Jewish Attitudes Toward Non-Jews]</ref> A formal conversion is also sometimes undertaken to remove any doubt as to the [[Who is a Jew?|Jewishness]] of a person who wishes to be considered a [[Jew]].

The procedure for conversion depends on the sponsoring [[Jewish denominations|denomination]], and depends on meeting the ritual and other requirements for a conversion of that denomination, but a conversion in accordance with a process of a denomination is not a guarantee of recognition by another denomination.<ref name="autogenerated1">[http://www.bbc.co.uk/religion/religions/judaism/beliefs/conversion.shtml BBC - Religion & Ethics - Converting to Judaism<!-- Bot generated title -->]</ref>

It is not necessary for a person to formally convert to Judaism in order to adopt any or all beliefs and practices of Judaism. In Judaism, such people are referred to as righteous gentiles (see, for example the character of [[Job (Bible)|Job]]). There are various 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.<ref>[http://www.molokane.org/subbotniki/Russia/antifashist.html Russian Saturday!<!-- Bot generated title -->]</ref>

==History of ''gerut''==
===Terminology===
{{Jews and Judaism sidebar|religion}}
A male Jew by choice is referred to in Judaism by the biblical word ''ger'' (sometimes spelled ''guer'', {{lang-he|גר}}, plural ''gerim'', sometimes spelled ''guerim'') and a female convert is a ''giyoret''. The word is related to the term "[[proselyte]]" which is derived from the [[Septuagint]] translation.

The word ''ger'' comes from the [[Hebrew language|Hebrew]] root word ''gar'' (גר) meaning "to dwell" or "to sojourn [with]". In the [[Hebrew Bible]] "ger" defined as "stranger" or "sojourner."<ref>[http://bibleencyclopedia.com/stranger.htm Bible Encyclopedia: Stranger<!-- Bot generated title -->]</ref>

: The Hebrew ''guer'' (in post-Biblical times translated as "proselyte") literally means "stranger" and refers to a non-Israelite who lived among the [[Israelite]] community. When the [[Torah]] commands compassion and equal justice for the ''ger'', it is referring to these "strangers." But Rabbinic tradition interpreted the word ''ger'' as also referring to proselytes... ([[#Reference-idAngel2005|Angel 2005]], p.17)

Angel's explanation of the literal meaning of "''ger''" as alien is borne out in [[bible|biblical]] verses such as {{bibleverse||Lev|19:34|HE}}:

:As a citizen among you shall be the ''ger'' (the stranger) who lives among you, and you shall love him as yourself, for you were ''gerim'' in the land of Egypt—I am the Lord your God.

As Jews were not converts in Egypt, but rather strangers, the verse is an indication that the meaning of ''ger'' is "stranger". There is no place in the Hebrew Bible where the term ''ger'' is clearly used to refer to a convert . The closest thing in the Hebrew Bible to a ''gerut'' process is the [[Circumcision in the Bible|circumcision]] undergone by the male stranger (''ger'') before eating the Passover offering ({{bibleverse||Exodus|12:48|HE}}). Another passage which may be relevant to a process of ''gerut'' involves non-Jewish women captured in war. ({{bibleverse||Deut|21:10-14|HE}}) Such women could be adopted forcibly as wives, through a set of rituals outlined in the Book of Exodus.{{Citation needed|date=May 2009}}

In the [[Talmud]], ''ger'' is used in two senses: ''ger tzedek'' refers to a "righteous convert", a proselyte to Judaism, and ''[[ger toshav]]'', a non-Jewish inhabitant of the Land of Israel who observes the [[Seven Laws of Noah]] and has repudiated all links with [[idolatry]].<ref>[http://www.7for70.com/ Ger Toshav - A Look at the Sources for Contemporary Application:A Proposal for Intermarried and other Allies in our Midst]</ref> Today, ''ger'' refers to a Jew by choice.<ref>[http://judaism.about.com/cs/''gerut''/f/ger.htm Converts - ''gerut'' to Judaism<!-- Bot generated title -->]</ref>

===Overview===
With the notable exception of some [[Syrian Jewish]] communities,<ref>[http://www.nytimes.com/2007/10/14/magazine/14syrians-t.html?_r=4&ref=magazine&oref=slogin&oref=slogin The New York Times article]</ref>
all mainstream forms of Judaism today are open to sincere converts,<ref>[http://www.myjewishlearning.com/ideas_belief/Jews_NonJews/NJ_Attitudes_TO/NJ_Proselytes.htm My Jewish Learning: Jewish Attitudes Toward Proselytes<!-- Bot generated title -->]</ref>
with all denominations accepting gerim by their denominations. The rules vary between denominations.

For [[Rabbinic Judaism]], the laws of ''gerut'' are based on codes of law and texts, including discussions in the [[Talmud]], through the [[Shulkhan Arukh]]
and subsequent interpretations. These rules are held as authoritative by [[Orthodox Judaism]] and [[Conservative Judaism]].{{Citation needed|date=September 2008}} Jewish law is generally interpreted as discouraging [[proselytism|proselytizing]], and religious ''gerut'' is also discouraged. Rabbis are technically required to reject potential converts three times, and only if they remain adamant to then convert them.<ref name="autogenerated1"/> This is on two grounds:
* The laws Jews require of themselves are more stringent than they consider to be required of other nations; a person who would be considered derelict of religious duties under Jewish law could easily be, without change in action, an exceedingly righteous gentile.{{Citation needed|date=September 2008}}
* Jews have suffered regular and often severe persecution throughout the ages; a proselyte is exposing himself to potentially mortal danger.{{Citation needed|date=September 2008}}

However, a rabbi convinced of the prospective ''ger''’s sincerity may allow him or her to follow the process of ''gerut'', and thus appear before an established three-[[Dayan|judge]] Jewish religious court known as a [[beth din]] ("religious court") to be tested and formally accepted. A person who formally [[Ger tzedek|converts]] to Judaism under the auspices of a halakhically constituted and recognized ''[[Beth din|Beth Din]]'' ("Court [of Jewish-Torah Law]"), consisting preferably of three learned [[rabbi]]s acting as ''[[Dayan]]im'' ("judges"), but also possibly two learned and respected lay members of the community along with a rabbi, is issued with a ''Shtar geirut'' ("Certificate of ''gerut''").<ref>[http://www.arthistoryclub.com/art_history/Who_Is_A_Jew%3F Who is a Jew? - Art History Online Reference and Guide<!-- Bot generated title -->]</ref>

[[Conservative Judaism]] takes a more lenient approach in application of the ''halakhic'' rules than [[Modern Orthodox Judaism]]. Its approach to the validity of a ''gerut'' is based on whether the ''gerut'' procedure followed rabbinic norms, rather than the reliability of those performing it or the nature of the obligations the convert undertook.{{Citation needed|date=September 2008}} Accordingly, it may accept the validity of some [[Reform Judaism|Reform]] and [[Reconstructionist Judaism|Reconstructionist]] ''gerut''s, but only if they include immersion in a ritual bath ([[mikvah]]), appearance before a rabbinical court ([[beit din]]) and, for men, circumcision (''brit milah'') or a symbolic circumcision for those already circumcised (''hatafat dam brit'').{{Citation needed|date=September 2008}}

The requirements of [[Reform Judaism]] for ''gerut'' are different. The denomination states that "people considering ''gerut'' 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, though 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." Reform also note that "Reform, Reconstructionist and under certain circumstances, and Orthodoxy relies on the Bible
for its original and intended guidelines.

Although an infant ''gerut'' 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.<ref>Robinson, George. Essential Judaism: A Complete Guide to Beliefs, Customs and Rituals. New York: Simon & Schuster, 2000. ISBN 0-671-03480-4, pgs 229-232.</ref><ref>[http://www.shamash.org/lists/scj-faq/HTML/faq/02-03.html What is Conservative Judaism?]</ref>

[[Karaite Judaism]] does not accept Rabbinic Judaism and has different requirements for ''gerut''. Traditionally non-proselytizing, Karaite Judaism's long standing abstention from ''gerut'' 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 ''gerut'' comes 15 years after the Karaite Council of Sages reversed its centuries-old ban on accepting converts.<ref>[http://www.jta.org/cgi-bin/iowa/breaking/103393.html Karaites hold first ''gerut'' in 500 years]. 2 August 2007, JTA Breaking News.</ref>

===Requirements===
The [[Amora|Amora'im]] who produced the [[Talmud]] set out three requirements for a ''[[religious gerut|gerut]]'' to Judaism ([[Keritot]] 8b), which must be witnessed and affirmed by a ''[[beth din]]'':{{Or|date=September 2009}}
* [[Circumcision in the Bible|Circumcision]] (''[[Brit milah]]'' or ''[[hatafat dam brit]]'') for men<ref name="autogenerated1" />
* Immersion (''[[tevilah]]'') in a ritual bath (''[[mikveh]]'') for both men and women<ref name="autogenerated1" />
* Offering a certain sacrifice ([[korban]]) in the Temple (the [[Beit Hamikdash]]) - this requirement is deferred while the Temple does not exist until such time as it may be rebuilt.

The consensus of ''halakhic'' authorities also requires a convert to understand and accept the duties of the ''[[halakha]]'', classical Jewish religious law. This is not stated explicitly in the Talmud, but was inferred by subsequent [[Rishonim|commentators]].<ref>[http://www.jewishvirtuallibrary.org/jsource/Judaism/''gerut''.html ''gerut'']</ref>

After confirming that all these requirements have been met, the ''beth din'' issues a "Certificate of ''gerut''" (''Shtar Giur''), certifying that the person is now a Jew.

===Early debate on requirement for circumcision===
In the first century [[Common Era|CE]], before the [[Mishnah]] was edited and the ''halakah'' (Jewish law) settled, the requirement for circumcision of [[proselytes]] was an open issue between the [[zealot]]s and liberal parties in ancient Israel.{{Citation needed|date=May 2009}}

[[Joshua ben Hananiah|R. Joshua]] argued that beside accepting Jewish beliefs and laws, a prospective Jew by choice must undergo immersion in a [[mikvah|mikveh]] In contrast, [[R. Eliezer]] makes circumcision a condition for the ''gerut''. A similar controversy between the [[Shammai]]tes and the [[Hillel the Elder|Hillelites]] is given (Shabbat 137a) regarding a proselyte [[Aposthia|born without a foreskin]]: the former demanding the spilling of a drop of blood of the covenant; the latter declaring it to be unnecessary.{{Citation needed|date=May 2009}}

The rigorous view is echoed in the [[Midrash]]: "If thy sons accept My Godhead [by undergoing circumcision] I shall be their God and bring them into the land; but if they do not observe My covenant in regard either to circumcision or to the [[Shabbat|Sabbath]], they shall not enter the [[Promised Land|land of promise]]" (Midrash Genesis Rabbah xlvi.). "The [[Godfearers|Sabbath-keepers who are not circumcised]] are intruders, and deserve punishment," (Midrash Deut. Rabbah i.)

[[Flavius Josephus]] in [[Jewish Antiquities]],<ref>[http://earlychristianwritings.com/text/josephus/ant-20.htm book 20]{{Dead link|date=September 2009}}</ref> chapter 2 recorded the story of [[Izates bar Monobaz|King Izates]] of [[Adiabene]] who decided to follow the [[613 Mitzvot|Law of Moses]] at the advice of a Jewish merchant named Ananias. He was going to get circumcised, but his mother, Helen, who herself embraced the Jewish customs, advised against it on the grounds that the subjects wouldn't stand to be ruled by someone who followed such "strange and foreign rites". Ananias likewise advised against it, on the grounds that worship of God was superior to circumcision ([[Robert Eisenman]] in ''James the Brother of Jesus'' claims that Ananias is [[Paul of Tarsus]] who held similar views) and that God would forgive him for fear of his subjects. So Izates decided against it. However, later, "a certain other Jew that came out of Galilee, whose name was Eleazar", who was well versed in the Law, convinced him that he should, on the grounds that it was one thing to read the Law and another thing to practice it, and so he did. Once Helen and Ananias found out, they were struck by great fear of the possible consequences, but as Josephus put it, God looked after Izates. As his reign was peaceful and blessed, Helen visited the Jerusalem Temple to thank God, and since there was a terrible famine at the time, she brought lots of food and aid to the people of Jerusalem.{{Citation needed|date=May 2009}}

===Modern ''gerut''===
Since the requirements for ''gerut'' vary somewhat within the different branches of Judaism, so whether or not a ''gerut'' is recognized by another denomination is often an issue wrought with religious politics. The Orthodox rejection of non-Orthodox ''gurut'' is derived less from qualms with the ''gerut'' process itself, since Conservative and even many Reform ''gerut''s are ostensibly very similar to Orthodox ''gerut''s with respect to duration and content, but rather the belief that a non-Orthodox Rabbi is not qualified to oversee and perform a ''gerut''.{{Or|September 2009|date=September 2009}}

In general, immersion in the mikveh is an important part of ''gerut''. If the person who is converting is male, [[circumcision]] is a part of the ''gerut'' process as well. If the male who is converting has already been medically circumcised, then a ritual removal of a single drop of blood will take place.<ref>[http://www.convert.org/Conversion_Process.html concert.org: THE CONVERSION PROCESS <!-- Bot generated title -->]</ref>

===Pre-adulthood ''gerut''===
Someone who was converted to Judaism as a child has an option of rejecting this after reaching the age of maturity, which in Judaism is age twelve for girls or thirteen for boys.<ref>[http://www.convert.org/Converting_Infants.html Conversion to Judaism Resource Center<!-- Bot generated title -->]</ref>

===Reform Jewish views===
In the [[United States of America]], [[Reform Judaism]] rejects the concept that any rules or rituals should be considered necessary for ''gerut''. In the late 1800s, the [[Central Conference of American Rabbis]], the official body of American Reform rabbis, formally resolved to permit the admission of converts "without any initiatory rite, ceremony, or observance whatever." (CCAR Yearbook 3 (1893), 73-95; ''American Reform Responsa'' (ARR), no. 68, at 236-237.)

Although this resolution has often been examined critically by many Reform rabbis,{{Or|September 2009|date=September 2009}} the resolution still remains the official policy of American Reform Judaism (CCAR Responsa "Circumcision for an Eight-Year-Old Convert" 5756.13 and [[Solomon Freehof]], ''Reform Responsa for Our Time'', no. 15.) Thus, American Reform Judaism does not require ritual immersion in a mikveh, circumcision, or acceptance of mitzvot as normative. Appearance before a Bet Din is recommended, but is not considered necessary. Converts are asked to commit to religious standards set by the local Reform community.<ref>[http://urj.org/life/conversion/qa/#q8 Q & A - Urj<!-- Bot generated title -->]</ref>

Various forms of [[Liberal Judaism]] in [[Israel]], the [[United Kingdom]] and other countries reject this approach. Many Liberal rabbis in these countries hold that it is necessary for a man to have a ''brit milah'' or ''brit dam'', that both men and women require immersion in a mikveh, and that the ''gerut'' must only be allowed at the end of a formal course of study, before a Bet Din. This is a common view of many Reform rabbis in [[Canada]] and the [[United Kingdom]], as well as a small but growing number of Reform rabbis in the [[USA]]{{Citation needed|date=April 2007}}.

===Interdenominational views===
In response to the tremendous variations that exist within the Reform community, the Conservative Jewish movement attempted to set a nuanced approach. The Conservative [[Committee on Jewish Law and Standards]] has issued a [[responsum|legal opinion]] stating that Reform ''gerut''s may be accepted as valid only when they include the minimal Conservative halachic requirements of milah and t'vilah, appearance before a Conservative Bet Din, and a course of Conservative study. (''Proceedings of Committee on Jewish Law and Standards: 1980-1985'', pp.&nbsp;77-101.)

In suburban areas where there is not a very high Jewish population, cooperation between Modern Orthodox and Conservative rabbis is somewhat more common.{{Citation needed|date=October 2007}} Many Conservative rabbis report cooperation in joint ''gerut''s with both Modern Orthodox and Conservative rabbis.{{Citation needed|date=October 2007}}

In general, branches of Orthodox Judaism consider non-Orthodox ''gerut''s either inadequate or of questionable halachic compliance, and such conversions are therefore not accepted by these branches of Judaism. Conversely, both Conservative and Reform Judaism accept the stringent Orthodox conversion process as being valid. Since 2008, Haredi Orthodox religious courts in Israel have been rejecting ''gerut'' from other Orthodox rabbis, in addition to Reform and Conservative ''gerut'', as not being stringent enough.<ref>http://www.ynetnews.com/articles/0,7340,L-3538630,00.html</ref>

===Intra-Orthodox views===
{{Original research|section|date=September 2009}}
Orthodox Jewish groups are not unified, and different orthodox communities may hold themselves as more strictly correct in observance than others, or consider others' religious observances of inadequate strictness and validity.<ref name="autogenerated1"/> As such, Orthodox rabbis often will not automatically accept each other's authority, which has led to a some reluctance in certain Orthodox communities to prepare and perform ''gerut''.<ref name="autogenerated1"/> [[Haredi Judaism]] advocates an ultrastrict ''gerut'' and observation of traditional Jewish law.{{Citation needed|date=May 2009}}

One of the groups promoting change is the ''Vaad HaRabbonim Haolami LeInyonei Giyur''. They hold that Orthodoxy hasn't had a unified standard of conversion, and that many Orthodox ''gerut'' done in the last century are suspect. They criticise as being too lax the Chief Rabbinate of Israel; the Chief Rabbi of the United Kingdom, [[Jonathan Sacks]], and a number of other Orthodox rabbis.{{Citation needed|date=May 2009}} Many critiques are aimed at Modern Orthodox Jews, who they label as "so-called Orthodox".{{Citation needed|date=May 2009}} Orthodox rabbis who cooperate in any way with non-Orthodox Jews are labeled as "orthodox", in quotes with a lower case "o", while Haredi rabbis are called ''Orthodox rabbis'', with no quotes and no lower case letters. (Eisenstein, ''About Cooperation with Conservative, Reform—and So-called Orthodox'')

Since 2005, Chief Rabbi Amar of the Israeli rabbinate has been in talks with the Rabbinical Council of America. They tentatively floated a compromise: the RCA would draft a joint list of qualified ''beth dins'' authorized to perform ''gerut'' in the future, and the Chief Rabbinate of Israel would review the list; all ''gerut'' accepted by the RCA in the past and for a short period in the future will be accepted. As of May 2007, this agreement has not been accepted by Rabbi Amar. Rabbi Amar has demanded RCA rabbis on American Beit Din be approved by the Israeli rabbinate. Traditionally, Orthodox communal rabbis have refrained from implementing tests on colleagues from other regions. Rabbi Amar's novel requirement to vet RCA rabbis marks an evolution in diaspora and Israeli rabbinate relations. Rabbi Amar has also demanded more Haredi representation on Israel's conversion courts.<ref>[http://www.jewishpress.com/page.do/21513/''gerut'',_The_Chief_Rabbis_And_The_RCA.html ''gerut'', The Chief Rabbis And The RCA,Editorial Board<!-- Bot generated title -->]</ref> Meanwhile, within Israel, the status of converts is becoming more confused. Recently, an Israeli rabbi in Ashdod retroactively annulled an Orthodox conversion performed by another rabbi whom he regards as not complying with the halakha.{{Citation needed|date=May 2009}}

Under Immigrant Absorption Minister Ze'ev Boim's plan, power would be distributed more widely than at present. According to Erez Halfon, director general of the Absorption Ministry, the current system's "rabbinical courts are intimidating converts as well as rabbis by setting unreasonable requirements." The reform proposes unifying institutions that deal with ''gerut'' under one administrative umbrella, and doubling the number of rabbinical judges who review ''gerut''.{{Citation needed|date=May 2009}}

Some Sephardic Orthodox rabbis, particularly those of Judeo-Spanish descent, take a more liberal view of ''gerut'' than the majority opinion. For instance, the first Sephardic Chief Rabbi of Israel, [[Benzion Uziel]], held that ''gerut'' should be accepted, if not strongly recommended, in the case of an intermarried couple who will continue to live as man and wife regardless of whether the non-Jewish spouse converts. Rabbi Uziel reasoned that it was preferable to convert the non-Jewish partner, regardless of the partner's reasoning for converting, than to permit the Jewish partner to continue transgressing by living with a non-Jew in a spousal relationship. Today, advocates for Rabbi Uziel's opinion include Rabbi [[Marc D. Angel]] of Shearith Israel (the Spanish-Portuguese Synagogue) in New York, but very few if any other Orthodox rabbis.{{Citation needed|date=May 2009}}

In 2008, the Haredi-dominated supreme Rabbinical Court in Israel annulled thousands of ''gerut'' performed by their Modern Orthodox [[Religious Zionist]] counterparts in Israel. These converts, ostensibly now unable to marry, be buried in Jewish ceremonies, or have recognized Jewish children, may have to re-convert under [[Haredi]] auspices. This controversial ruling is unprecedented in Jewish history.<ref>[http://www.ynetnews.com/articles/0,7340,L-3538630,00.html ''gerut'', The Chief Rabbis And The RCA]</ref>

===Canadian Orthodox ''gerut'' program===
There are two orthodox conversion programmes in Montreal. One is made up of a Bet Din (Jewish Court) of congregational member rabbis from the Rabbinical Council of America, Montreal region (RCA). This program provides a way to convert according to the rigorous rules of Halachah while making the process more “user friendly” for non-Jewish individuals seeking a more “hands-on” or “modern Orthodox” approach. The second program is supervised by the Jewish Community Council of Montreal, the ''Vaad Hair''.{{Citation needed|date=May 2009}}

All ''gerut'' candidates – who could include singles, non-Jewish couples and adoption cases – must have a sponsoring rabbi and undergo a rigorous screening process. ''Gerut'' stemming from both programs are recognized in Israel and around the world.{{Citation needed|date=May 2009}}

===Karaite Views===
As of 2006 [[Karaite Jewish University]] began to accept converts to [[Karaite Judaism]]. The process requires one year of learning, circumcision (for males), and the taking of the vow that Ruth took.

כִּי אֶל-אֲשֶׁר תֵּלְכִי אֵלֵךְ, וּבַאֲשֶׁר תָּלִינִי אָלִין--עַמֵּךְ עַמִּי, וֵאלֹהַיִךְ אֱלֹהָי.בַּאֲשֶׁר תָּמוּתִי אָמוּת, וְשָׁם אֶקָּבֵר; כֹּה יַעֲשֶׂה יְהוָה לִי, וְכֹה יוֹסִיף--כִּי הַמָּוֶת, יַפְרִיד בֵּינִי וּבֵינֵךְ.

''For where you go, I will go; and where you live, I will live--your people are my people, and your God is my God. Where you die, will I die, and there I will be buried. [[YHWH]] do so to me and more also--if anything but death parts you and me.''

==Attempts to resolve the "Who is a Jew?" issue==
{{Main|Who is a Jew?}}
===1950s: Proposed joint beth din===
In the 1950s Rabbi [[Joseph Soloveitchik]] and other members of the [[Rabbinical Council of America]] engaged in a series of private negotiations with the leaders of Conservative Judaism's [[Rabbinical Assembly]], including [[Saul Lieberman]]; their goal was to create a joint Orthodox-Conservative national beth din for all Jews in America. It would create communal standards of marriage and divorce. It was to be modeled after the Israeli Chief Rabbinate, where all the judges would have been Orthodox, while it would have been accepted by the larger Conservative movement as legitimate. Conservative rabbis in the Rabbinical Assembly created a ''Joint Conference on Jewish Law'', devoting a year to this effort.{{Citation needed|date=May 2009}}

For a number of reasons, the project did not succeed. According to Orthodox Rabbi Bernstein, the major reason for its failure was the Orthodox rabbis insisted that the Conservative Rabbinical Assembly expel Conservative rabbis for actions they took before this new beth din was formed, and the RA refused to do so.<ref>{{cite book|last=Bernstein|first=Louis|title=The Emergence of the English Speaking Orthodox Rabbinate|publisher=Yeshiva University|date=1977}}</ref> According to Orthodox Rabbi Emanuel Rackman, former president of the RCA, the major reason for its failure was pressure from [[haredi]] Orthodox rabbis, who held that any cooperation between Orthodoxy and Conservatism was forbidden. In 1956, Rabbi Harry Halpen, of the ''Joint Conference'' wrote a report on the demise of this beth din. He writes that negotiations between the Orthodox and Conservative were completed and agreed upon, but then a new requirement was demanded by the RCA: The RA must "impose severe sanctions" upon Conservative rabbis for actions they took before this new beth din was formed. Halpern writes that the RA "could not assent to rigorously disciplining our members at the behest of an outside group." He goes on to write that although subsequent efforts were made to cooperate with the Orthodox, a letter from eleven Rosh Yeshivas was circulated declaring that Orthodox rabbis are forbidden to cooperate with Conservative rabbis.<ref>Proceedings of the CJLS of the Conservative Movement 1927-1970 Vol. II, p.850-852.</ref>

===1978-1983: The Denver Program===
In [[Denver]], [[Colorado]], a joint Orthodox, Traditional, Conservative and Reform Bet Din was formed to promote uniform standards for conversion to Judaism. A number of rabbis were Orthodox and had ''semicha'' from Orthodox yeshivas, but were serving in synagogues without a [[mechitza]]; these synagogues were called ''traditional Judaism''. Over a five-year period they performed some 750 conversions to Judaism. However, in 1983 the joint Beth Din was dissolved, due to the unilateral American Reform Jewish decision to change the definition of Jewishness.<ref name="Wertheimer, A People Divided">{{cite book|last=Wertheimer|first=Jack|title=A People Divided: Judaism in Contemporary America|publisher=University Press of New England|date=1997}}</ref>

:The move was precipitated by the resolution on patrilineality adopted that year by the Central Conference of American Rabbis. This decision to redefine Jewish identity, as well as the designation of Denver as a pilot community for a new Reform out reach effort to recruit converts, convinced the Traditional and Conservative rabbis that they could no longer participate in the joint board ...the national decision of the Reform rabbinate placed the Traditional and Conservative rabbis in an untenable position. They could not cooperate in a conversion program with rabbis who held so different a conception of Jewish identity. And furthermore, they could not supervise conversions that would occur with increasing frequency due to a Reform outreach effort that was inconsistent with their own understanding of how to relate to potential proselytes.<ref name="Wertheimer, A People Divided" />

The end of this program was welcomed by Haredi Orthodox groups, who saw the program as illegitimate. Further, Haredi groups attempted to prevent non-Orthodox rabbis from following the traditional requirements of converts using a mikvah. In the Haredi view, it is better to have no conversion at all than a non-Orthodox conversion, as all non-Orthodox conversions are not true conversions at all according to them.<ref>''Fifth Anniversary of the Mikveh of East Denver'', Hillel Goldberg</ref>

===1980s: Proposed Israeli joint beth din===
In the 1980s Orthodox Rabbi Norman Lamm, Rosh Yeshiva of [[Yeshiva University]], along with other American and Israeli Orthodox rabbis, worked with Conservative and Reform rabbis to come up with solution to the "Who is a Jew?" issue. In 1989 and 1990 Israeli Prime Minister [[Yitzhak Shamir]] spearheaded an effort to create a solution to the "Who is a Jew?" issue.{{Citation needed|date=May 2009}}

A plan was developed by Israeli Cabinet Secretary [[Elyakim Rubenstein]], who negotiated secretly for many months with rabbis from Conservative, Reform and Orthodox Judaism, including faculty at Yeshiva University, with Lamm as ''Rosh Yeshiva''. They were planning to create a joint panel that interviewed people who were converting to Judaism and considering making ''aliyah'' (moving to the State of Israel), and would refer them to a beth din that would convert the candidate following traditional halakha. All negotiating parties came to agreement:{{Citation needed|September 2009|date=September 2009}}
:(1) Conversions must be carried out according to halakha
:(2) the ''beth din'' (rabbinic court) overseeing the conversion would be Orthodox, perhaps appointed by the Chief Rabbinate of Israel, and
:(3) there would be three-way dialogue throughout the process.

Many Reform rabbis took offense at the notion that the ''beth din'' must be strictly halakhic and Orthodox, but they acquiesced. However, when word about this project became public, a number of leading haredi rabbis issued a statement denouncing the project, condemning it as a "travesty of halakha". Rabbi Moshe Sherer, Chairman of Agudath Israel World Organization, stated that "Yes we played a role in putting an end to that farce, and I'm proud we did." Norman Lamm condemned this interference by Sherer, stating that this was "the most damaging thing that he [Sherer] ever did in his forty year career." <ref name="Landau">{{cite book|last=Landau|first=David|title=Piety & Power|publisher=Hill & Wang|date=1993|page=320}}</ref>

Rabbi Lamm wanted this to be only the beginning of a solution to Jewish disunity. He stated that had this unified conversion plan not been destroyed, he wanted to extend this program to the area of halakhic Jewish divorces, thus ending the problem of ''mamzerut''.<ref name="Landau" />

===1997: Neeman Commission Proposal===
In 1997 the issue of "Who is a Jew?" again arose in the [[State of Israel]], and Orthodox leaders such as Rabbi [[Norman Lamm]] publicly backed the Neeman commission, a group of Orthodox, Conservative and Reform rabbis working to develop joint programs for conversion to Judaism. In 1997 Lamm gave a speech at the World Council of Orthodox Leadership, in Glen Springs, N.Y., urging Orthodox Jews to support this effort.

:Lamm told his listeners that they should value and encourage the efforts of non-Orthodox leaders to more seriously integrate traditional Jewish practices into the lives of their followers. They should welcome the creation of Reform and Conservative day schools and not see them as a threat to their own, Lamm said. In many communities, Orthodox day schools, or Orthodox-oriented community day schools, have large numbers of students from non-Orthodox families. The liberal movements should be appreciated and encouraged because they are doing something Jewish, even if it is not the way that Orthodox Jews would like them to, he said. "What they are doing is something, and something is better than nothing," he said in his speech. "I'm very openly attacking the notion that we sometimes find in the Orthodox community that `being a goy is better'" than being a non-Orthodox Jew, he said in an interview.<ref>{{cite news|title=Orthodox leader speaks out on Jewish unity, breaking long silence|last=Nussbaum Cohen|first=Debra|date=December 5, 1997|publisher=Jewish Telegraphic Agency|accessdate=2009-05-08}}</ref>

==Consequences of conversion==
Once undergone, a religious conversion to Judaism is irreversible (from a Jewish perspective), unless there are convincing grounds to believe that the convert was insincere or deceptive during the conversion process. In such cases, a ''beth din'' may determine that the conversion was void.<ref>[http://books.google.co.uk/books?id=QKxvMujgKfQC&pg=PA49&lpg=PA49&dq=jewish+conversion+void&source=bl&ots=iUvgdGCkeM&sig=-Lkj2eiHpZAW3HMSH-O7CUHtJEI&hl=en&ei=vm7DSqr0DpOe4QbtuaDIBQ&sa=X&oi=book_result&ct=result&resnum=7&ved=0CBwQ6AEwBg#v=onepage&q=jewish%20conversion%20void&f=false Conversion to Judaism in Jewish law ... - Google Books<!-- Bot generated title -->]</ref>

===Relations between Jews and proselytes===
Judaism today, unlike Christianity and Islam, is not normally an openly proselytizing religion: unlike certain sects of those religions, it teaches that the righteous of all nations have a place in the [[Jewish eschatology#Olam Haba - the afterlife and the world to come|afterlife]].<ref>[http://www.religionfacts.com/judaism/beliefs/afterlife.htm Jewish Beliefs on the Afterlife - ReligionFacts]</ref> However, due to the rate of Jewish intermarriage, most branches of Judaism, including the Orthodox, recognize the need for a conversion outreach program to the non-Jewish spouse in an effort to keep all children from such unions within the Jewish faith.{{Citation needed|date=May 2009}}

There is a requirement in Jewish law to ensure the sincerity of a potential convert. This is taken very seriously, and when played out against the background of the foregoing considerations, most authorities are very careful about it. Essentially, they want to be sure that the convert knows what he is getting into, and that he is doing it for sincerely religious reasons. However, while conversion for the sake of love for Judaism is considered the best motivation, a conversion for the sake of preventing intermarriage is gaining acceptance, also.<ref>[http://books.google.com/books?id=QKxvMujgKfQC&pg=PA164&lpg=PA164&dq=mishna+gerim&source=web&ots=iUrhbGEdiL&sig=xx43UWSIEp8_Gx5Sqr9F3dLZw7w&hl=en&sa=X&oi=book_result&resnum=1&ct=result#PPA84,M1 Conversion to Judaism in Jewish law ... - Google Books<!-- Bot generated title -->]</ref>
There is a tradition that a prospective convert should be turned away three times as a test of sincerity, though most rabbis no longer follow the tradition.<ref>{{cite web |url=http://www.bbc.co.uk/religion/religions/judaism/beliefs/conversion.shtml |title=BBC - Converting to Judaism |date=2006-07-20 |accessdate=2008-09-25}}</ref> Neither the [[Rabbinical Council of America]] nor the [[Rabbinical Assembly]], the leading American [[Orthodox Jews|Orthodox]] and [[Conservative Jews|Conservative]] organizations, suggest taking this action in their conversion policies,<ref>{{cite web |url=http://www.rabbis.org/documents/Comprehensive%20and%20Final%20Geirus%20Policies%20and%20Standards%20Protocol.pdf |format=PDF|title=Geirus Policies and Standards that will Govern The Network of Regional Batei Din for Conversion |date=2007-04-30 |accessdate=2008-09-25}}</ref><ref>{{cite web |url=http://www.rabbinicalassembly.org/law/conversion_resources.html |title=Rabbinical Assembly: conversion resources |accessdate=2008-09-25}}</ref>
with the [[CCAR]] and [[URJ]] actively opposing its practice.<ref>{{cite web |url=http://ccarnet.org/Articles/index.cfm?id=215&pge_prg_id=3818&pge_id=1637 |title=CCAR: Guidelines for Rabbis Working with Prospective Gerim |date=2005-02-02 |accessdate=2008-09-25}}</ref><ref>{{cite web |url=http://urj.org/outreach/conversion/qa/ |title=Union for Reform Judaism - Converting to Judaism: Questions and Answers |accessdate=2008-09-25}}</ref>

===Halakhic considerations===
Halakha forbids the mistreatment of the convert, including reminding a convert that he or she was once not a [[Jew]].<ref>[http://www.rabbihorowitz.com/PYes/ArticleDetails.cfm?Book_ID=636&ThisGroup_ID=292&Type=Article RabbiHorowitz.com<!-- Bot generated title -->]</ref> and hence little distinction is made in Judaism between those who are born Jewish and those who are Jewish as a result of ''gerut''. However, despite Halakha protecting the rights of ''gerim'', some Jewish communities have been accused of treating converts as second class Jews. For example, many communities of [[Syrian Jews]] have banned conversion and refuse to recognise any Jewish conversion, including those done under orthodox auspices.<ref>[http://www.nytimes.com/2007/10/14/magazine/14syrians-t.html?_r=3&ref=magazine&oref=slogin&oref=slogin The Sy Empire]</ref>

According to [[Orthodox Judaism|Orthodox]] interpretations of [[Halakha]], converts face a limited number of restrictions. A marriage between a female ''ger'' and a ''[[kohen]]'' (members of the priestly class) is prohibited and any children of the union do not inherit their father's kohen status. While a Jew by birth may not marry a [[mamzer]] a convert can marry a mamzer.<ref>[http://www-english.tamu.edu/pers/fac/myers/lindemann_debate.html Lindemann vs. Myers<!-- Bot generated title -->]</ref>
Converts can become rabbis. For instance, [[Rabbi Meir]] Baal Ha Nes is thought to be a descendant of a proselyte. Indeed, the Talmud lists many of the Jewish nation's greatest leaders, who had either descended from or were themselves ''gerim''. In fact, [[King David]] is descended from [[Book of Ruth|Ruth]], a ''giyoret'' (feminine of ''ger''). ({{bibleverse||Ruth|4:13-22|HE}})
In Orthodox and Conservative communities which maintain tribal distinctions, converts become ''Yisraelim'' (Israelites), ordinary Jews with no tribal or inter-Jewish distinctions. They traditionally become part of the tribe of Judah.<ref>[http://www.cohen-levi.org/the_tribe/tribes_of_israel.htm Welcome to The Tribe, historical timeline, who's who of current cohen-Levi families<!-- Bot generated title -->]</ref> Converts typically follow the customs of their congregations. So a convert who prays at a [[Sephardi]] synagogue would follow Sephardi customs and learn Sephardi Hebrew.{{Citation needed|date=May 2009}}

A ''ger'' chooses his or her own Hebrew first name upon conversion but is traditionally known as the son or daughter of Abraham and Sarah, the first patriarch and matriarch in the Torah, often with the additional qualifier of "Avinu" (our father) and "Imenu" (our mother). Hence, a convert named Akiva would be known, for ritual purposes in a synagogue, as "Akiva ben Avraham Avinu"; in cases where the mother's name is used, such as for the prayer for recovery from an illness, he would be known as "Akiva ben Sarah Imenu".<ref>[http://www.ukdp.co.uk/name-change-religious-conversion/#Judaism Changing Your Name Upon Religious Conversion | UK Deed Poll<!-- Bot generated title -->]</ref>

Talmudic opinions on ''gerim'' are numerous; some positive, some negative. A famous quote from the Talmud, labels the convert "Hard on Israel as a blight." Many interpretations explain this quote as meaning converts can be unobservant and leading Jews to be unobservant, or converts can be so observant that born Jews feel ashamed.<ref>[http://www.jewishpress.com/displayContent_new.cfm?mode=a&sectionid=58&contentid=13089&contentName=Daf+Yomi Daf Yomi<!-- Bot generated title -->]</ref>

=="Jews by choice"==
The term "Jew by choice" is often used to describe someone who converted to Judaism, and is often contrasted with such terms as "Jew by birth" ("Jew by chance").

For purely rhetorical purposes, some [[polemicist]]s elicit that every Jew is a Jew by choice, because the worldwide Jewish community is so small and the pull of assimilation is so great. So it is very easy for someone who was born Jewish to abandon Jewish traditions and customs in adulthood, absent a conscious choice to ''stay'' Jewish. This perspective is not part of Jewish law or social custom.{{Citation needed|date=May 2009}}

For purely philosophical purposes, a convert is not considered by many to be a "Jew by Choice" at all. In fact, many traditional Jews take offense not only at the word "convert" but also at this more politically-correct term. The reasoning for this is the notion that everyone has a Jewish soul, and that those who were not born Jewish, and elect to go through the conversion process, have returned to the nature of their soul through true ''teshuva''. Therefore, this person is not to be known as a convert, or any derivation of the term.{{Citation needed|date=May 2009}}

==''Anusim''==
In recent decades, there has been a renewed Jewish conversion interest with some descendants of ''[[Anusim]]'', Jews who were [[forced conversion|forced to convert]] to [[Christianity]] or [[Islam]]. Since many of these descendants lack satisfactory proof on their status of being a kosher Jew, conversion has been a growing option for them to return to Judaism.<ref>[http://www.kulanu.org/anousim/index.html]{{Dead link|date=September 2009}}</ref>

==See also==
* [[Abraham ben Abraham]]
* [[Ger toshav]]
* [[List of converts to Judaism]]
* [[Outreach Judaism]]
* [[Religious conversion]]

==References==
{{reflist|2}}
* [http://www.convert.org/Conversion_Articles.html These is a list of some the best articles about conversion to Judaism published from major newspapers],

==Further reading==
{{wikicite|id=idAngel2005|reference=Marc D. Angel (2005). "Choosing to Be Jewish, K'Tav Publishing.}}
* ''Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement 1927-1970'', Vol. II, Ed. David Golinkin, The Rabbinical Assembly, 1997
* Norman Lamm, ''Seventy Faces: Divided we stand, but its time to try an idea that might help us stand taller'', Moment Vol. II, No. 6, June 1986 - Sivan 5746
* Mayer E. Rabinowitz ''Comments to the Agunot Conference in Jerusalem'', July 1998, and on the Learn@JTS website.
* Emmanuel Rackman, letter in ''Jewish Week'' May 8, 1997, page 28.
* Joseph Soloveitchik ''Orthodox, Conservative and Reform Jews in the United States: Second article in a series on Responsa of Orthodox Judaism in the United States'', 1954
* Jack Wertheimer, Ed., ''Tradition Renewed: A History of the Jewish Theological Seminary of America'', Vol. II, p.&nbsp;450, 474, JTS, NY, 1997
* [http://thejewishweek.com/news/newscontent.php3?artid=12414 Chief Rabbinate Barring Conversions From Top U.S. Orthodox Rabbis. Move stuns RCA rabbis]{{Dead link|date=September 2009}}, Michele Chabin, ''[[The Jewish Week]]'' 5/5/2006
* [http://chareidi.shemayisrael.com/archives/Tzabout.htm About Cooperation with Conservative, Reform - and So-called Orthodox. Rabbi Nochum Eisenstein]
* [http://www.convertingtojudaism.com/NewYorkTimes.htm The Call to the Torah, Now Heeded Online conversion program launched], DeLaFUENTE, ''[[New York Times]]''
* [http://chareidi.shemayisrael.com/archives5763/REI63amoed.htm Fifth Anniversary of the Mikveh of East Denver, by Rabbi Hillel Goldberg and Yated Ne'eman Staff]
* [http://www.cjnews.com/index.php?option=com_content&task=view&id=9715&Itemid=86 New ‘modern Orthodox’ conversion program launched], David Lazarus, ''[[Canadian Jewish News]]''
* [http://www.israelbooks.com/bookDetails.asp?book=65 Rabbi Josef Lifland] ''Converts and Conversion to Judaism''. Gefen Publishing House. ISBN 965-229-235-4

==External links==
* [http://www.convertingtojudaism.com/ Seminars in the USA and EU]
* [http://www.machonmeir.net/public_html/index.html Meir Institute (Machon Meir) Jerusalem]
* [http://www.convert.org/ Conversion to Judaism homepage]— beginner's information on conversion within all branches of Judaism in North America.
* [http://jewishconversions.org/ International Center for Jewish Conversions and Outreach] interactive conversion guide
* [http://www.chabad.org/search/keyword.asp?scope=6198&kid=2255 About converting to Judaism] (Chabad).
* [http://www.outreachjudaism.org/ From Christianity to Judaism]
* [http://shamash.org/lists/scj-faq/HTML/rl/int-intro.html Intermarriage and Conversion Reading List Introduction]
* [http://jewsbychoice.org/ JewsByChoice.org] A peer run blog and [http://jewsbychoice.org/bbpress discussion forum] providing Jews By Choice with opportunities for exploring & engaging with Jewish Identity, Tradition & Culture.
* Frequently asked questions:
** [http://www.shamash.org/lists/scj-faq/HTML/faq/10-07.html How does one convert?]
** [http://www.shamash.org/lists/scj-faq/HTML/faq/10-13.html Why is the conversion process so complicated?]
** [http://www.shamash.org/lists/scj-faq/HTML/faq/10-08.html What about adults who are not circumcised?]
** [http://www.shamash.org/lists/scj-faq/HTML/faq/10-14.html What is the status of a child when the mother converts to Judaism during pregnancy?]
* [http://www.ukdp.co.uk/name-change-religious-conversion/#Judaism Name change by Deed Poll upon conversion to Judaism]

{{Jews and Judaism}}

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[[Category:Converts to Judaism| ]]
[[Category:Jewish courts and civil law]]
[[Category:Religious conversion|Judaism]]

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[[yi:גיור]]