Introduction
Part I-Approximately 107 kilobytes
Part II-Approximately 84 kilobytes
Part IIIApproximately 83 kilobytes
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JEWISH UNIVERSALISM
by
Lawrence J. Epstein
For Sharon, of course
CONTENTS ACKNOWLEDGMENTS INTRODUCTION PART ONE: THE THEORY OF JEWISH UNIVERSALISM A. Jewish Universalism: A Definition B. God C. The Natural World D. Humanity E. The Jewish People F. Election G. Revelation H. Covenant I. Mission J. The Nation of Israel K. Redemption PART TWO: THE HISTORY OF JEWISH UNIVERSALISM A. Jewish Universalism in Jewish History B. Conversion in the Biblical Period C. Conversion in the Talmudic Period D. Conversion in the Middle Ages E. Conversion in the Modern Age PART THREE: JEWISH UNIVERSALISM TODAY A. Jewish Universalism and Other Reasons for Welcoming Converts 1. Intermarriage and Conversion 2. Demographic Reasons a. Welcoming converts will provide a demographic self- defense stemming the Jewish population decline in the United States. b. Welcoming converts is the best way to increase the American Jewish population. c. Welcoming converts will help fight the demographic war in Israel. 3. Social Reasons a. Welcoming converts weakens the arguments of the anti-Semites that Judaism is particularist or exclusive or uses the notion of Jews as "the chosen people" in an exclusionary way. b. Welcoming Converts builds understanding between the Jewish and the non-Jewish communities, enhancing sympathy for Judaism and reducing anti-Semitism. 4. Educational Reasons a. Teaching non-Jews about Judaism will help Jews learn more about Judaism. b. Teaching non-Jews about Judaism will help marginal Jews become more Jewish. 5. Ethical Reasons B. Arguments Against Jewish Universalism 1. People who believe that Judaism should welcome converts do so for widely different reasons, not only as "Jewish Universalists." 2. The message of Jewish universalism is open to interpretation. C. Arguments Against Welcoming Convert 1. Conversions by Reform and Conservative rabbis are causing basic, perhaps irreparable, divisions within the Jewish community. 2. Jews are forbidden to teach the Torah to non-Jews. 3. Non-Jews will get angry at Jews seeking gentile converts. This will lead to an increase in anti- Semitism. 4. Welcoming converts imperils the non-proselytizing religious agreement and encourages Christian efforts to convert Jews. 5. Converts aren't "real" Jews. 6. Welcoming converts gives born Jews a signal to marry those not born Jewish. 7. Money and time should be allocated to keeping born Jews Jewish, not in welcoming converts. 8. Non-Jews generally convert only because of marital motives. 9. Jews form a unique gene pool of which converts can never be part. D. How the Jewish People Can Welcome Converts NOTES BIBLIOGRAPHY INDEX ACKNOWLEDGMENTS The ideas in this book had an extended gestation period. They came to life only after I had read many books and articles and discussed the ideas with many people. Perhaps it is true with all books, but it is certainly true of this one that it would be impossible to list all those who provoked some of the ideas that eventually found their way to these pages. However, I would, in particular, like to thank certain people whose intellectual contributions I can identify. Many rabbis, authors, and thinkers were kind enough to react to my work or share their ideas. I have corresponded or spoken profitably with Rabbi Marc Angel, Rabbi Eliyahu Avichail, Rabbi Yitzchok Brandriss, Prof. Nicholas de Lange, Leonard Fein, Dr. Louis Feldman, Rabbi Steven E. Foster, Dr. Robert Gordis, of blessed memory, Rabbi Simcha Kling, of blessed memory, Rabbi Gilbert Kollin, Julius Lester, Rabbi Allen S. Maller, Dennis Prager, Rabbi Joel Roth, Rabbi Morton K. Siegel, Rabbi Seymour Siegel, of blessed memory, Rabbi Sam Silver, Rabbi Nisson Wolpin, and many other people in the Jewish community. The literature on conversion to Judaism is not conveniently collected. It took a sustained effort to locate the hundreds of books and articles needed to research the topic. In particular, I would like to thank the following for help in locating materials: Nathan Kaganoff of the American Jewish Historical Society, Kevin Proffitt of the American Jewish Archives, Allan Metz, librarian at Temple Beth-El in Providence, Rhode Island, Robert Singerman, Jewish Studies Bibliographer at the University of Florida, Yael Penkower, at the Jewish Theological Seminary of America Library, Dan Sharon, at the Asher Library of the Spertus College of Judaica, the Jerusalem Post Archives, the Jewish Division of the New York Public Library, the Hebrew University of Jerusalem, the Hebrew Union College-Jewish Institute of Religion library, the Harvard University library, and the University of Wisconsin-- Milwaukee library. Literally dozens of other libraries also provided materials through inter-library loans. There were particular people who encouraged me along the way. Rabbi Moshe M. Maggal invited me to serve as Vice-President of the National Jewish Information Service and provided early, important information about conversion. David Horowitz sent valuable materials on early conversionary efforts. Rabbi Alexander Schindler gave me an interview that became the basis of my first article on conversion. Dr. Ralph Simon was kind enough to send copies of the publications put out by the Jewish Information Society and to forward other materials that were very difficult to locate. Rabbi Stephen C. Lerner answered many questions about conversion. Dr. Emanuel Rackman was very helpful in responding to questions I had. Lena Romanoff, author of the excellent book Your People, My People, provided considerable insight into community reactions to conversion and consistent encouragement of my work. Dr. Edward Hoffman provided much-needed encouragement and advice. Dr. Lowell Kleiman provided extremely useful philosophical insights. Douglas L. Rathgeb was always available to go on long walks to listen to ideas or on library and bookstore hunts in search of needed materials. The librarians at Suffolk Community College deserve special mention. Marge Olson and John Longo, in particular, were indefatigable in tracking down the hard-to-find materials I needed to write this book. It is, of course, impossible to write a book without the support of family. My parents, Fred and Lillian Epstein, of blessed memory, were encouraging observers of my writing efforts. My mother eagerly awaited my reports about the writing life. My mother-in-law Goldie Goldman Selib, of blessed memory, made sure my Jewish bookshelf was always well-stocked. I like to think that my father-in-law, Morris Selib, of blessed memory, whom I never met, would have appreciated my writing interests. My brother Richard Epstein is always available for advice and help. The book's dedication to my wife Sharon is meant to indicate my appreciation for her love and support. Our children, Michael, Elana, Rachel, and Lisa provide constant evidence of the joy and comfort that children can bring to life. Despite the help that all these people gave, I think it is reasonable to assume that none of them would agree with every idea in this book and surely some of them would disagree vehemently with many or perhaps even all of the ideas. Their intellectual contributions are not endorsements for the ideas contained here. Ultimately, of course, I bear responsibility for the ideas in this book. Many of the ideas contained in the book appeared in articles I have written over the years. The encouragement of many editors gave me the fortitude to continue on with the basic ideas that would eventually congeal into the view presented in these pages. I wish to express my gratitude to the following for permission to incorporate part or all of these essays into various sections of the book. "Demographic Zionism." From Forum Winter/Spring 1985/86, Nos. 57- 58, pp. 35-39. Reprinted by permission of the World Zionist Organization. "The Gentile-to-Judaism Movement." From the Baltimore Jewish Times, December 21, 1979, pp. 16-18. Reprinted by permission of Gary Rosenblatt, Editor, Baltimore Jewish Times. "The Jewish People Must Welcome Converts." From National Jewish Post & Opinion. October 31, 1990, pp. 10-11; 16. Reprinted by permission of Gabriel Cohen, Editor, National Jewish Post & Opinion. "Jewish Universalism." From Conservative Judaism. Forthcoming. Reprinted by permission of Jules Harlow, Executive Editor, Conservative Judaism. "Jews By Choice: A Quiet Revolution." From Reconstructionist. Vol. 51, No. 7, June, 1986, pp. 8-9; 18. Reprinted by permission of Rabbi Joy Levitt, Editor, Reconstructionist. "Outreach to Intermarried Couples." From Jewish Spectator, Vol. 55, No. 4, Spring, 1991, pp. 48-49. Reprinted by permission of Robert Bleiweiss, Editor, Jewish Spectator. "A Religious Argument For Welcoming Converts," From Judaism, Vol. 40, No. 2, Spring, 1991, pp. 215-224. Reprinted by permission of Dr. Ruth Waxman, Editor, Judaism. "Time to Act." From Jewish Week, September 30, 1988, pp. 23-24. Reprinted by permission of Phillip Ritzenberg, Editor, Jewish Week. "Why We Should Welcome Converts." From Baltimore Jewish Times, September 7, 1990, p. 6;11. Reprinted by permission of Gary Rosenblatt, Editor, Baltimore Jewish Times. "Zionism and Conversion." From Forum, No. 49, Fall, 1983, pp. 83- 86. Reprinted by permission of the World Zionist Organization. INTRODUCTION This book is an extended argument that the Jewish community should offer Judaism and welcome converts because such a welcoming attitude is grounded in traditional Jewish religious thought and was practiced at crucial times in Jewish history. I suggest that the term "Jewish universalism" be used to designate a religious interpretation of Judaism in which welcoming converts is central to the Jewish enterprise in history. In the first part of the book I define Jewish universalism and make a systematic survey of essential Jewish concepts as I explain the place of Jewish universalism in Jewish thought. This is done in an attempt to prove that converts exemplify the purposive nature of Jewish chosenness, as expressed in its sacred literature, to offer Judaism to the world. The second part of the book is a history of conversion to Judaism accompanied by an interpretation of the meaning of Jewish history in which I argue that welcoming converts is a resumption of an ancient Jewish historical vocation and tradition. The final part of the book describes a variety of non- religious arguments for welcoming converts, all of which cohere with Jewish universalism. These arguments include: (1) conversions reduce the number of intermarriages; (2) conversions help offset various demographic, political, psychological and social consequences resulting from the diminutive size and minority status of American Jews; (3) converts can also provide important demographic and other contributions to Israel; (4) educating converts will educate born Jews who are the teachers and spouses of converts; and (5) welcoming converts is a Jewish ethical imperative. Of course, not all Jews accept all these reasons. Different people accept some or all of these or other reasons for welcoming converts. There are also arguments advanced against Jewish universalism and against welcoming converts, and these also are discussed. The book concludes with a discussion of how the Jewish community can welcome converts. I wrote this book for several reasons. First, I believe that Jewish universalism is the best interpretation of Judaism but is either neglected or misunderstood for various historical, but not validly religious, reasons. The theory of Jewish universalism described in this book is not offered as a new theory. I have tried to give a name to and revive what I believe to have been a standard interpretation of Judaism and put that interpretation into 20th century language. It is an interpretation that can help unify various strands of thought within contemporary Judaism and lead to spiritual and ideological revival. Second, the book's existence reflects the emerging importance of conversion as a subject in Jewish life. The reason for this emerging importance has been the sheer growth in the number of converts and the fact that conversion is often linked in the American Jewish mind with the troubling subject of intermarriage. According to the Council of Jewish Federations 1990 National Jewish Population Survey, there are currently 185,000 Jews by Choice in the United States. The Survey distinguishes between those who formally converted to Judaism (70% of the Jews by Choice have formally converted to Judaism while 30% have not formally converted but practice Judaism; they are de facto but not de jure converts so that the Survey includes all Jews by Choice as religious Jews). Since the Survey estimates that there are about 5.5 million religious Jews, 1 out of 30 religious American Jews is a Jew by choice rather than by birth. Each year, about 3,600 non-Jews choose to convert to Judaism. The number of converts has been rising steadily since the mid-1960s when probably fewer than a thousand people a year converted. The majority of those who convert are women married to or planning to marry Jewish men. The fact that conversion most characteristically occurs to prevent what would otherwise be an intermarriage or after an intermarriage has taken place has led to an identification of the question of conversion with the question of intermarriage. While the main reason for conversion's emergence as an important subject in Jewish life has indeed been because of an increase in intermarriage, I hope to use this book to show that conversion should be considered as a religious subject independent of intermarriage, and that its renewal in Jewish history in part stems from the re-birth of Israel and other factors. Third, I hope the arguments in the book can serve as a basis for discussion about conversion among the movements in Judaism. Along with a series of related problems, conversion marks the battle line in an on-going struggle among the movements. The sometimes bitter internecine battles need to be analyzed so that a truce can be declared without violating the rights of any side. This book is not an argument for or against any of the religious groupings of American Judaism. I have tried my best in this book to avoid any ideological bias toward any of the religious movements, in part because of the book's argument that Jewish universalism is neutral in regard to some internal Jewish disputes and therefore compatible with different movements. I have not refrained from praising or blaming any ideology or movement, but this book should not be understood as a brief on behalf of one or several against any other. This book is meant to prompt all sides in the denominational battle to remember the underlying unity of spiritual purpose that is deeper than their surface disagreements, and so that all Jewry can, with one voice, welcome new Jews. For all the disagreements between Orthodox and non-Orthodox Jews, the crucial point is that this is a disagreement internal to Judaism. Its fate does not depend on anti-Semites or great political powers, but on the creativity and ingenuity of Jews themselves. It is a problem that can be solved. Finally, this book was written as an expression of support for those who have converted and as an attempt to end any lingering suspicion about them or discrimination against them. Despite the large number of converts in the Jewish community, many born Jews have negative, mixed, confused, or uninformed reactions to the converts. This book was written, in part, to counteract such reactions, to argue that converts have made enormous contributions to Jewish life and that they can continue to do so, that discrimination against converts is against the Jewish tradition, and that, in fact, welcoming converts is crucial to the Jewish covenantal obligation. I have had to make some difficult linguistic choices in writing this book, especially in choosing the appropriate language that should be used in describing those who become Jewish. In all cases, I have tried to use terms appropriate to their historical settings. In most cases, I have used the term "convert" to describe a person who chooses Judaism. Many people dislike this term. Some Jews feel uncomfortable with the term because the intended motive of getting people to change their religion is too nakedly summoned up by the word "convert." For such people, the very use of the word "convert" invites potential controversy. For other people, "convert" sounds demeaning, unfairly separating one group of Jews from another. Indeed, it is a traditional directive that once a conversion has taken place, no further mention of its occurrence should be made. This is done to underscore the fullness of the convert's acceptance into Judaism. Finally, the word "convert" troubles some because of its historical resonance; the word provokes images of Jews being forced to convert to Christianity or be killed. Some Jewish scholars, seeking a word to distinguish those who converted to Judaism from Christianity as opposed to those, also called converts, who had converted to Christianity from Judaism, used the word "proselyte" instead of "convert." "Proselyte" was a Greek neologism used to translate the Hebrew word "ger," meaning first a stranger, and later understood to mean a convert. The Greeks had to invent the word because pagans had no term for a religious conversion. But most people, including Jews, didn't understand what "proselytism" meant. Additionally, "proselytism" is sometimes inaccurately defined as an intrusive, active effort to win converts. In Jewish history, however, "proselytism" refers instead to unobtrusive efforts which will be discussed. This confusion only adds to the difficulty of using the term. "Proselytism" therefore remains useful only for certain inquiries, not everyday use, precisely because it never became common usage. It will be used in this book when historically appropriate. Other linguistic possibilities have also emerged, including "new Jews" and, the most popular, "Jews by Choice." "Jews by Choice" has the advantage, like "proselyte," of softening the word "convert." "Jews by Choice" carries within it the notion that the non-Jew voluntarily sought to become a Jew rather than by being persuaded to by any Jewish missionary efforts. Additionally, the term does not carry the historical baggage carried by "convert," baggage filled with a variety of negative connotations for some. There are, however, several problems with using "Jews by Choice." First, from a stylistic viewpoint, the term is sometimes infelicitous. Second, the term is not useful for accurate historical discussions. Third the term can be understood, as in the CJF Survey, to include those who practice Judaism but have not formally converted. Finally, the term does not meet the objection that mention of a conversionary status should not be made after the conversion; it continues to distinguish between Jews by birth and Jews by choice. Two choices remain. It is possible to restrict use of one or more of these conversionary terms to the time prior to the conversion and not refer to the post-conversionary person using any term but "Jewish," or risk violating the traditional dictum by using one of these terms. That is obviously not a happy choice, and it is only compounded by the various alternatives even if a term were to be restricted to the time prior to the conversion ceremony. Converts do form a significant new strand of American Jewry, and to understand that strand adequately, it is useful to continue distinguishing between those who choose Judaism and those who were born Jewish. Discussions of assimilating converts into the Jewish community, for instance, would be impossible without maintaining the distinction. However, it is important to emphasize the equality of their Jewish status. Similarly, the various terms themselves are all equal and can be used interchangeably. The word "convert," with all its weaknesses, will continue to be used most because it is clearly understood, historically accurate, and stylistically convenient. The term "proselyte" can be used when historically appropriate. "Jews by Choice" will be used in the last section in its current historic context. As used in this work, the term will generally be synonomous with "convert," because that is how most Jews use it, but its possible wider use to refer to non-converts who practice Judaism should also be remembered. Because of the sensitivity concerning specific linguistic uses, it should always be clear that the term "convert" is not meant to insult, and its use should be predicated on the notion that it is not the appropriate term to describe those who find it offensive. The presence of Jews by Choice has made a difference in Jewish life. Their successful integration into the Jewish community, their fierce determination to make it as Jews, their increasing acceptance by the mass of American Jews who belong to synagogues, all this has led to an historical moment for Judaism and a dramatic moment for battles among Jewish movements. Such a moment requires a summary of the reasons why all Jews should welcome converts. RETURN TO THE TOP
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