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84
FRIDAY, AUGUST 3, 1990
1`.1
CLASSIFIEDS
GET RESULTS!
Call The Jewish News
354-6060
Who Is A Jew' Issue
May Be Solvable
DANIEL J. ELAZAR
Special to The Jewish News
I
t seems that the "Who Is
a Jew" controversy,
which dominated the
Jewish agenda only a year
ago, died down as fast as it
arose.
The combined pressure of
the vast majority of the
organized American Jewish
community — including
many of those entirely com-
mitted to halachic standards
of conversion to Judaism --
plus the establishment of
another national unity
government in Israel knock-
ed the issue off the public
agenda in December 1988.
But, as those who follow
these matters know, the
issue did not go away.
While the Israeli High
Court of Justice has con-
sistently ruled in favor of a
broader interpretation of the
Law of Return, the Israeli
government ministries in-
volved in applying the law,
controlled as they are by the
religious parties, have found
ways to narrow that inter-
pretation, thus achieving
something close to what the
religious parties demanded
in formal legislation.
The issue is, in fact, a long-
term problem, posing a
major threat to the continui-
ty of the Jews as one people.
For, indeed, there still is no
universally accepted way to
formally determine who is a
Jew.
The American Orthodox
and Conservative
movements, and most non-
Orthodox Jews outside the
United States, accept the
principle of halachic conver-
sion. But even here, the Or-
thodox separate themselves
from their brethren by in-
sisting that halachic conver-
sion only be performed by an
Orthodox beth din, or rab-
binical court.
Reform Jews and many
Jews in Eastern Europe,
where Jewish religious life
is minimal, recognize affilia-
tion in one form or another
as the basis for Jewish self-
identification. The Reform
accept synagogue affiliation
as Jewish identification. In
Eastern Europe, Jewish af-
filiation is usually assoc-
iated with community
cultural institutions.
Daniel Elazar is president of
the Jerusalem Center for
Public Affairs, an indepen-
dent, non-profit institute for
policy research and education.
It may be possible to live
with this diffuse kind of self-
definition in much of the
Diaspora, but in the long
run, it creates two groups of
Jews who will not marry
freely between each other.
After all, how many non-
Orthodox Jews are likely to
be in a position to even con-
sider marrying their Or-
thodox peers —probably far
fewer than are likely to
intermarry with non-Jews.
But this diversity cannot
be acceptable in Israel, a
small state that needs to
maintain unity among the
Why do we even
have to bother with
creating a common
definition for who is
a Jew?
Jewish majority. Nor can
such a split be desirable in
the long run.
It is as certain as anything
can be in this world that
intermarriage will continue.
In an open society, there can
be no other way. And what is
the world becoming if not
more and more of an open
society?
Fortunately, in the wake
of the "Who Is A Jew"
dilemma of last fall, a group
of far-seeing and bold Jewish
leaders, from the Orthodox,
Conservative and Reform
movements in both Israel
and the United States,
began meeting to try to ad-
dress the problem, quietly
negotiating and recognizing
each others' needs and sen-
sibilities.
A possible solution to the
problem has been created in
Israel, a solution, like all
such solutions, that is some-
thing of a finesse. It involves
preserving a key principle
for the Orthodox of having
the Bet Din that ultimately
decides on conversion be en-
tirely Orthodox, by making
it an Israeli Bet Din which
can be accepted by the Or-
thodox since Israel only rec-
ognizes Orthodox rabbis as
able to serve on Batei Din.
At the same time, the Bet
Din would also recognize the
needs of non-Orthodox Jews
to participate in the process
by establishing a screening
body in the United States.
This panel would include
representatives of all
streams of Judaism who
would make recommenda-
tions on individuals seeking