I PURELY COMMENTARY I
Compromising With Intermarriage
PHILIP SLOMOVITZ
Editor Emeritus
Social scientists have a way of
predicting, analyzing, admonishing, an-
ticipating drastic changes in the status
of world Jewry.
Their speculations vis-a-vis
American Jewry have not been too
optimistic.
Anthropology studies conducted in
many spheres call for preparation for
very noticeable declines in population
figures.
Some go so far as to anticipate a
reduction in Jewish population in this
country by as much as half.
Many reasons are given for such ex-
pectations. A major one is the extent
and continual increase in mixed mar-
riages. It is something that has also
begun to affect our Catholic fellow
citizens: not comparable to the Jewish
concern but to a degree sufficient to
arouse concern in their ranks.
Then there is the overwhelming
decrease in Jewish births. Intermar-
riages contribute to it undoubtedly
more than any other factor.
No matter how far the love factor
may go in the appeals for some form of
comfort for the intermarried, the basic
Jewish obligation predominates that
7'7Y 1x
mixed marriages are not to be condon-
ed. Jewish survivalism depends on
uninterrupted opposition to it. That is
why an emerging compromising is
cause for great concern.
The compromising cannot be
denied. It is on the surface because of
the extent of it. In some communities
it is counted into very high percentages.
The traditional reaction of families in
sitting shivah over children who have
transgressed is no longer in evidence.
In the Orthodox communities there
may be rare acts of such mourning.
There has also developed a sense of
self-toleration, of self-compassion,
because of the mounting belief in
inevitability.
That is why there are concessions in
the liberal circles, acceptability even in
the Conservative circles, an admission
of "difficulty to oppose the menance"
among many Orthodox. The elements
providing temporizing with "the
challange" will be found in the printed
works and the numerous newspaper ar-
ticles searching for approval.
Almost simultaneously, several
books appeared recently defining the
judging of mixed marriages and the
reactions and responses. Of notable in-
terest is the Union of American Hebrew
Congregations' volume entitled Judg-
ing Judaism in which Lydia Kukoff
shows how conviction has led her to
cherish new roots in Judaism. It is
among the most positive approaches to
an embracing of a new faith by a "con-
vert."
Then there is a volume by Rabbi
Samuel M. Silver entitled Mixed Mar-
2
FRIDAY, JULY 3, 1987
riage Between Jew and Christian. Rab-
bi Silver was among the first in Reform
Jewish ranks to conduct mixed mar-
riages and his evaluations are impor-
tant in confronting the vast problem.
His recognition of the difficulties and
of the aches and his consoling views
need to be studied by all elements in the
continuing disputes.
Then there is a rather painful treat-
ment of the subject in another Union of
American Hebrew Congregations
booklet in which mixed marriage is ac-
cepted as fact. It addresses youth in the
small but compact book entitled Jews
and Non-Jews—Getting Married. Here
Rabbi Sanford Seltzer states the issue
factually in a subtitle which prepares
the young reader for the issue at hand.
It declares: "A Look at Interfaith Mar-
riage and Its Consequences for Jewish
Survival." The conclusion is this
booklet is vital to the discussion. It
declares:
Predictions of the demise of
the American Jewish communi-
ty because of interfaith mar-
riage are premature and un-
founded. Simplistic solutions
merely complicate an already
difficult problem.
Interfaith marriage is hard-
ly a new phenomenon in the
history of the Jewish people.
References regarding it are
found in the Bible and in the
rabbinic literature. Judaism has
always met this threat to its sur-
vival wisely and courageously.
Such is the quest for concessions.
This is how the community of Jews
everywhere is being prepared to en-
dorse "conversions" and to make the
"convert" an acceptable and highly-
respected member of our communal life.
Treating the term "conversion" —
surrounded by quotation marks — is a
necessity in view of its treatment on an
historically-identified basis. The inter-
pretative status reached great impor-
tance in recent theological debates in
Israel. When restrictions were demand-
ed by extremists in the Israel rabbinic
ranks for an adoptee of the Jewish faith,
it was indicated that after a non-Jew
enters Jewish ranks he is never again
a "convert." He thereupon acquires
equality with all Jews. He or she then
is a Jew!
There is something very elevating,
most inspiring, in the traditional
Hebraic designation for a convert. It is
Ger Tzedek, which can be used as
righteous. He (she) is the glorious
glorious newcomer, the saintly arrival
in our midst.
This status has its obligations. It is
not acquired easily. Maimonides provid-
ed the required duties for it. They are
noteworthy and obligatory and must
not be judged as demanding. They must
come from the heart and mind. Then it
develops into a conviction. Then the Ger
Tzedek becomes a partner in Jewry, a
member of the family, one who elevates
his conviction into the sanctity of the
faith and the purity of the home.
Jewish Concepts defined by Rabbi
Philip Birnbaum assembled the shar-
ing and the facts. He drew upon the
THE DETROIT JEWISH NEWS
Maimonidean instructions for
guidelines. Let's benefit from him. Let
his guidelines for Ger Tzedek become
the obligatory for the convert, his con-
science. Then the encouragement from
those who tell us to "accept the in-
evitable" that had been generally re-
jected in Jewry will attain a measure
of validity.
The 'Ger Tzedek'
In Jewish Tradition
As indicated in the introductory
portion of this page, the term "convert"
is not dignified in Jewish treatment of
it. It has a higher conception and a
much greater goal in Jewish designa-
tions and aspirations.
One of the most impressive inter-
pretations in Jewish Concepts, the
scholarly work of Rabbi Philip Birn-
baum, is devoted to the Ger Tzedek. It
utilizes the teachings of Moses
Maimonides. It treats the newcomer to
Jewry with respect. It calls upon the
"convert" to be equally respectful — and
knowledgeable. It is an obligation to
know all the facts. Therefore the invita-
tion to all concerned to share in a
knowledge of the following interpretive
definition of the Ger Tzedek by Dr.
Philip Birnbaum:
The name ger (stranger) has
come to mean in Hebrew a con-
vert to Judaism who performs
the duties and enjoys the
privileges of a Jew. Anyone who
has accepted Judaism out of in-
ner conviction and without
ulterior motives is called ger
tzedek or ger emet (sincere, true
proselyte), in contrast to Igarei
argot who, like the Samaritans
(II Kings 17:25), have embraced
Judaism through fear of
punishment.
According to a rabbinic
statement, the man who adopts
Judaism to marry a Jewess, or
because of love or fear of Jews,
is not a genuine proselyte
(Gerim 1:3). A true proselyte is
like a born Jew . . . like a new-
born infant (Mekhilta 12:49;
Yevamoth 62a). In a letter to a
proselyte, Maimonides writes:
"All who adopt Judaism are
Abraham's disciples . . . There is
absolutely no difference bet-
ween you and us:'
There is also a partial pro-
selyte, referred to as ger toshav
(sojourning proselyte), who has
not adopted Judaism in its en-
tirety, but has agreed to observe
the seven precepts imposed
upon the descendants of Noah:
abstinence from idolatry,
murder, theft, blasphemy, incest,
eating the flesh of a living
animal, and the duty of pro-
moting justice. He is regarded as
an honest seeker after truth
and, apart from ritual restric-
tions, he enjoys equal rights
before the courts.
Maimonides, replying to a
Moses Maimonides
question addressed to him by a
proselyte, wrote: "You have ask-
ed about the prayers and
benedictions, whether you
should say our God and God of
our fathers . . . You should pray
like any Jew by birth . . . Any
stranger who joins us till the
end of time . . . is a disciple of
our father Abraham and a
member of his household . . .
You are to say our God and God
of our fathers, because
Abraham is your father... You
may certainly say in your
prayers who hast chosen us,
who hast given us the Torah .. .
and who hast separated us,
because God has indeed chosen
you and separated you from the
peoples and given you the
Torah; for, the Torah is given
alike to us and to the stranger,
as it is written: One Torah and
one judgment shall be for you
and for the stranger who so-
journs with you (Numbers 15:16)
. . . Let not your lineage be light
in your eyes. If our lineage is
from Abraham, Isaac and
Jacob, your lineage is from God
himself?'
Judaism was a missionary
religion when it was confronted
with paganism, but its mis-
sionary activity was of a
restricted character. All that
Judaism was concerned with in
its missionary work was to
substitute the religion of
humanity for the false gods and
false morality of the pagan
world. Judaism withdrew from
the missionary field when
paganism yielded to the two
daughter faiths which shared in
common many truths, religious
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