The strange coalition to bring non-Jews to Israel

The full article is in Haaretz

Israel is losing its sovereignty

The government decision to stop handling the immigration of the Falashmura starting in early June is a worthy move that comes much too late. As illustrated by a series of articles currently being published in Haaretz, a strange coalition of "liberal" American Jewish organizations, rabbis from the messianic branch of religious Zionism and Shas leaders have, for too many years, succeeded in imposing terror on the Israeli establishment and brought to Israel about 26,000 Ethiopian citizens who do not match the Law of Return's criteria for new immigrants.

The Falashmura are not Jews. For many generations, after their ancestors converted, they lived as Christians in Ethiopia. Now they want to exploit their Jewish roots in order to leave one of the poorest countries in the world and to live as welfare recipients in Israel. It is impossible to assess the social and economic price the country has been paying for years for this "aliyah," and because every additional "oleh" will naturally demand that his family be brought, this is a time bomb that only becomes more powerful over the years. Bringing them to Israel has no connection to Judaism or Zionism.

Rabbi Manny Vinas - part of movement that encourages converts

Rabbi Manny Vinas is also a research fellow of "the Institute for Jewish and Community Research" headed by Dr. Gary Tobin who recently wrote an article Stop keeping out non-Jews.

In Rabbi Vinas' biographical sketch on their website it mentions "Rabbi Manny Viñas is a first generation Cuban American. He was born and raised in Miami, Florida after his parents had emigrated to the United States as part of the large Cuban exile in 1960 following Castro's revolution. Manny's family was of converso background, practicing in Cuba many of the Jewish traditions that had been "secretly" handed down from generation to generation. In Miami, the family rediscovered its Jewish roots and formally returned to Judaism [i.e, they converted]."

Which means that Rabbi Vinas is himself a ger or the children of gerim. It also mentions "His mission is to provide a home for Latinos to engage in Jewish life by serving as a congregation for prayer and learning and as a resource for those of converso (anusim) background who wish to return to Judaism." In other words to convert non-Jews who have hispanic ancestry and might have a patrilinear connection to Judaism.

Based on the description of "Institute for Jewish and Community Research" he obviously has his sights set on more than converting just non-Jews from marrano or hispanic backgrounds.

Conversion

The Institute continues to conduct research and write about conversion. As discussed in Opening the Gates: How Proactive Conversion Can Revitalize the Jewish Community , proactive conversion is the positive process of welcoming those who are interested into Judaism. Proactive conversion requires Jews to open the ideological and intellectual gates and help non-Jews walk through them into Jewish life. Being proactive means encouraging rather than discouraging non-Jews to consider Judaism. This will require changing ideology, practices, and institutional structure to better facilitate conversion to Judaism. If the Jewish community were to lower its barriers to conversion — barriers that it claims it does not have — it might find many people open to the message of Judaism.

Perceptions of stability and growth or decline can lead to self-fulfilling prophesies, in either direction. A community that is seen to be vibrant is likely to retain its members and attract others. On the other hand, a community that ages without replacing its numbers and attracting people from outside is likely to fulfill the image of being in decline. Communities that believe they are in decline can abandon institutions, cut services and plan for a more limited future, which in turn is defined through limited vision of what might be. Communities that plan for growth can often achieve that goal.

Concerning intermarriage:

Most Jews in the United States behave like other Americans: they value their freedom of choice. However, when Jews exercise their freedom of choice with regard to their spouse or partner (if that spouse or partner is not Jewish) they may find themselves at odds with what many feel are Jewish values. Do Jewish values differ from American values?

Nearly all Jews have an opinion and all Jews have a stake concerning intermarriage. Most Jews understand that they individually represent a small part of a tiny religious minority, both in the United States and the world as a whole. Already diminished by the extermination wrought by the Holocaust, Jews worry about group survival.

People who marry out of Judaism can be pessimistically viewed as defectors who are the cause of Judaism's self-destruction. Or, optimistically, we believe they can be the renewers of the faith — those who will bolster Jewish numbers and strength by bringing in newcomers and building the Jewish community. Intermarriage requires creative programming and investment, not condemnation and rejection.

Regarding the desirability of converting non-Jews to increase the number of Jews and to create a more diverse ethnic and racial Jewish people

The Potential to Grow the Jewish People
In addition to over 6 million Jews, IJCR also found some 4.2 million adults in the United States with Jewish heritage: those with a Jewish grandparent or great-grandparent, or more distant Jewish ancestor. Of these 4.2 million, there are 700,000 people with diverse backgrounds who are not currently Jewish, but are aware of a Jewish ancestor. When asked, they claim their Jewish heritage as part of their ethnic or religious identity, even if they do not answer Jewish when asked about their current primary identity. Of course, these numbers would be much larger if more people knew more about their Jewish ancestry. Many who are not currently Jewish have historical ties to Judaism but do not know about their ethnic origins. Ethnic histories over the centuries are quite complex and are lost to many. Millions of people have Jewish ancestors, especially those of Portuguese, Spanish, and African descent, but are unaware of it.

We also found an even larger population of some 6.7 million adults who are not Jewish, but who have a connection to Judaism or the Jewish community. This includes some who are married to Jews and feel identified with the community and others who have an affinity with Judaism or Jews based on intellectual or emotional identification. They are entwined in the Jewish community but are not self-defined as Jews. This group includes some 600,000 individuals — “connected non-Jews” — of diverse backgrounds who are connected to the Jewish people through marriage, friendship, extended family, community, or personal interest.

Some of these individuals are on the path to conversion; they may even be living as Jews in terms of synagogue attendance or ritual observance but have not yet formally become Jews through a conversion or affirmation process. Some may practice Judaism and another religion but have not yet decided to practice only Judaism. Some are so entwined within the Jewish community that they feel Jewish, according to their own self-assessment. They participate in Jewish life and may be raising their children as Jews. (See Table 2)

Christian missionaries' new tactic - blur the distinction between Jews and Christians & Rabbi Vinas

One of the issues connected to conversion is the tactic used by missionaries to try and convince a Jew that he can remain a Jew and still accept Jesus. This is done by trying to minimize the differences between Jews and Christians.
See the Jews for Judaism site.

Of interest that Jewish missionaries such as Rabbi Vinas use the tactic in reverse when he tells Christians that Christianity is not that different from Judaism.

Interview with Rabbi Vinas in Spanish

Por otro lado, el rabino neoyorquino Rigoberto Emmanuel Viñas, dijo no concordar con el juicio que hacen varias organizaciones judías que acusan de antisemita a „La Pasión de Cristo‰ que será estrenada en los Estados Unidos este Miércoles de Ceniza.

Viñas, de la congregación Lincoln Park Jewish Center, expresó en una entrevista a El Diario-La Prensa, su malestar sobre la controversia creada en torno del filme y señaló que, en su opinión, no se está permitiendo que salga a la luz el verdadero mensaje de la película: „Creo que ese mensaje habla de la pasión y la energía de la religión cristiana, explicó el rabino.

On the other hand, New York Rabbi Rigoberto Emmanuel Viñas said he did not agree with the viewpoint expressed by many Jewish organizations that accused "The Passion of the Christ" of having an Anti Semitic message . The film will be premiered in the United States this Ash Wednesday.

Vinas, Rabbi of the congregation Lincoln Park Jewish Center, in an interview with El Diario-La Prensa, spoke of his discomfort with the controversy created around the film and noted that, in his view, the controversy is not letting out the true message of the film: "I think that message speaks of the passion and energy of the Christian religion, the rabbi explained.

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Interview with Rabbi Vinas in Spanish II

Y el catolicismo, arrodillarse ante los santos, ¿no es también una forma de idolatría?

And Catholicism to kneel down before the saints isn't this also a form of idolatry

El catolicismo es una religión monoteísta.

Catholicism is a monotheistic religion.

Cree en un solo Dios,

They believe in single G-d

que llaman el Padre.

by the name of the Father

La religión católica usa a María, Jesús y los santos como intermediarios para llegar al Padre.

The Catholic religion uses Mary, Jesus and the saints as intermediaries to arrive at the Father.

No es idolatría, porque no los considera dioses. Yo no considero el cristianismo una idolatría, como tampoco acepto tener intermediarios para orar al padre que me creó.

This is not idolatry because they are not considered deities. I do not consider Christianity a form of idolatry in that it neither accepts nor has intermediaries for praying to the father that I believe.

No le parece que sus diferencias de juicio para católicos y santeros son prejuicios porque la santería viene de los negros?
It does not appear that there are differences that I judge, in my opinion between catholics and santeros that are not prejudiced because the santeria (an Afro Cuban religion) came to the blacks.

Mi congregación contiene un gran número de negros judíos.
My congregation contains a large number of black Jews.

Han venido de todas partes del mundo, de Etiopía, Uganda. El judaísmo no reconoce color ni raza, sólo el espíritu humano.
They have come from all parts of the world, from Ethiopia, Uganda. Judaism does not recognize color nor race, only the human spirit.

Mi juicio sobre la santería se basa en su fe en múltiples dioses.
My judgment on the Santeria (Afro Cuban religion) is based on their faith in multiple deities.

El monoteísmo puede ser el gran remedio contra el racismo.
Monotheism is a great remedy for racism.

Si hay un sólo Dios,

If there is only a single G-d

es el mismo que nos creó
and it is the same G-d in which I believe

a todos y el que nos ama a todos iguales, judío, gentil, blanco, negro, chino, árabe y japonés

to all and to all who are loved the same, Jew, Gentile, white, Black, Chinese, Arab and Japanese.

Rabbi Vinas denies proselyzing - he just encourages non-Jews to explore Judaism

The following is found on the Voice of America web site. The link posted by anonymous does not work - but if you search for Vinas,VOA and select the cached version it does appear.

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The congregation also has quite a few converts -people who are reconnecting with their historic roots, or those who have been seeking a spiritual home, and find in the Orthodox Jewish community a life-style they like. "Thank God we have many of those," Rabbi Viñas says of the Jews by choice. "I'm actually one of the Orthodox synagogues that's known for welcoming people who are in the process of exploring their connection to Judaism. I want you to know, though, about conversion. That Judaism is very much against proselytizing. But we are for people who want to explore. So if somebody wanted to come and study and learn more about Judaism, and at the end of that process felt that they didn't want to convert, I would feel very successful, because it would mean that they had learned and experienced things and come to a decision on their own. I'm also very happy to report to you that there are quite a number of people who DO convert."

Cheshbon Hanefesh - Let's pause to take an accounting

There has of late been significant dispute and strong disagreement on this blog between our commentators - especially since Eternal Jewish Family seems to be fading from the picture. I have basically stayed out and not expressed my views on these internal dispute - even though I do have strong opinions on the matter. However by not publicly judging the views - I think a great deal of relevant information has been presented - mostly with great clarity and cogency.

It is important to keep in mind that we are dealing with a complex halachic issue which is complicated by contradictory social realities and muddled by unclear and inconsistent goals of the various authorities and communities involved. That is why I am being very cautious about what I post. My silence should not be interpreted to mean that I agree with the comment. Nor should my lack of support indicate that I doubt the veracity of the information. I have gained much insight and clarity through the sincere - though sometimes abrasive - debate. While some of the comments have been abusive and insulting - I realize the pain and genuine concern that motivated them. They would have been more effective if presented in a more respectful manner.

The information that I post - as well as the comments - are being read daily by many people around the world. The number of daily hits has been significantly increasing as well as the influence of this blog on these issues.

I just want to express my appreciation of your efforts and to update you on what is happening. I also greatly appreciate the material which has been sent to me directly - some of which has been the basis of a number of my postings.

Proselytizing by Reform Conservative & Orthodox

The following should be of interest as to what is going on

Rabbi Vinas as described in New York Times article - Baltimore Jewish Times
Rabbi Aaron Ziegler

Conservative outreach,
Jewish Outreach Institute

Reform
Procedure

Eternal Jewish Family Argentine conference cancelled II

I was just informed that the Argentine conference was cancelled at the last minute due to Rav Eliashiv's disapproval.

Hillel organization to encourage intermarriage?

Hillel - whose purpose has been to strengthen and encourage Jewish commitment on the college campus - announces that they have a new open door policy which will include non-Jews.

Aish HaTorah

Hirhurim

What you find sometimes lurking under the rocks!

The following is an example of what I usually reject. However every once in a while it is helpful to be reminded of what lurks out there. It would be nice if we could maintain a high level discussion based solely on facts. Unfortunately social action requires dealing with all types of people.

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Anti-Hypocrite Heeb has left a new comment on your post "An unintentional intermarriage - Jewish Action Mag...":

The hypocrisy & self-righteousness of Jersey Girls and other arrogant Torah-rejecting so-called frum Jews astounds me.

Since you are all the self-declared watchdogs of Taliban Jewry, do you even accept the geirus of the woman in the Jewish Action article, or even though she now did EVERYTHING correct according to all halacha, is she forever banned from being a Jew because she didn't emerge from a Jewish womb?

Just admit that you hate all goyim and that all converts to Torah Judaism, no matter how sincere and no matter how halachachly correct their conversion was, will NEVER be acceptable Jews in your eyes and the other evil ones who simply HATE!

Intermarriage is good for the Jews - the non-Orthodox view

There has been a lot of discussion amongst non-Orthodox Jews recently about how there is no intermarriage crisis since many non-Jewish spouses raise the children as Jews. Therefore intermarriage is a gentle form of proselytizing and the result is a net increase in the number of "Jews". An example of this just appeared in the Wall Street Journal

This however makes sense only if you don't accept halacha and thus Judaism is determined by psychological and sociological identity. For those who are guided by halacha - this is all very sad. It is one thing to reject one's Judaism by intermarriage. It is perhaps even more destructive to redefine Judaism and convince non-Jews to think that they are Jewish because they have a Jewish identity.

Brain death & the intermarriage-conversion problem

I have been posting almost exclusively about conversion and the intermarriage problem. Today's posting about brain death is a change - but I want to use it to illustrate a problem in the halachic process that is relevant to intermarriage and conversion. What follows is not meant as an authoritative exposition of brain death.

As many of you know there is a major fight over the definition of death in Israel due to a law regarding organ transplants. To transplant organs the donor needs to be dead - but not so dead that the organs have deteriorated. Thus it is critical to know precisely when the donor is dead enough to donate but alive enough so that his organs are useful.

There are two basic approaches - 1) as long as the heart is beating the person is alive 2) as long as the person is breathing the person is alive

The second apporach has been complicated by brain death. There are basically two types of brain death. One is the person is unconscious and is unaware of his surroundings and will never recover consciousness. This can happen because of stroke or injury which destroys those parts of the brain dealing with awareness. A person can live for years in this vegatative state with both the heart and the breathing working. Halachically he is not dead. A problem arises however if the brainstem which controls breathing is damaged and therefore the person lacks the brain mechanism for spontaneous independent breathing. Or alternatively the brain flow to the brain as a whole is stopped and he is effectively decapitated.

In the above cases is he halachically dead?

Those who insist that cessation of blood flow to the brain means the person is dead - need to show that there is no flow. One of the standard non-invasive tests is the Doppler Test which uses ultrasound to test for blood flow. Another is the PET. While this sounds very scientific - the question is how accurate is the test? A recent item about a man declared dead and his organs assigned to others - was discovered to be fully alive - despite a PET test which showed there was no blood flow to the brain. Findings for the Doppler test typically indicate a 10% report that there is no blood flow when in fact there is. One study found a 25% error rate.

Thus we have four questions: 1) how is death defined - breathing or heart 2) what is the procedure that a doctor uses to ascertain the facts related to the halachic definition. 3) how accurate are these tests and procedures and 4) what percentage of people being falsely declared dead do we accept?

An illustration of these problems can be found on the following site which is devoted to halachically correct organ donations. Look at the video of the interview with Rav Dovid Feinstein It is clear that the poskim make rulings based upon the technical information they receive from others. To what degree is this information accurate?

In one of Rav Moshe Feinstein teshuvos regarding brain death, he states, "if it is true that there is a test which indicates that the blood flow to the brain has stopped then the person is dead." The problem is that the test mentioned - radiographic test - is generally not used and if it were used it might actually cause the death of the person be examined.

Another related problem is the awareness of the range of legitimate views.
In the case of brain death, the current campaign assumes that there is only one correct view - when in fact there are poskim on both sides.

To get back to the issue of conversion and intermarrige. There is a similar problem of whether the poskim are fully aware of also the range of legitimate halachic views. For example at the November EJF conference one of the horror stories used to illustrate the need for EJF setting the standards is that in the immersion of one ger - the rabbi did not inform her not to wear contact lenses. The conclusion was that the conversion was invalid. Bizarrely enough for an organization which is supposed to follow the rulings of R' Moshe Feinstein and is headed by his son R' Reuven Feinstein - no one mentioned that Rav Moshe does not regard contact lenses as invalidating the immersion. Obviously though it should be removed lechatchila. When one of rabbis of the organization was asked about this he acknowledged he wasn't aware of Rav Moshe's psak!

I have still not gotten confirmation that Rav Eliashiv approves of the proselytizing that EJF does. There is no confirmation from Rav Reuven Feinstein that his father approved the program of EJF.

The Achiezer withdrew his approval of conversion of itnermarriage, 22 years after he had approved by noting it just doesn't work. Rav Moshe Feinstein also refused to convert intermarried couples - even though he acknowledged that theoretically it was valid. He just noted the failure rate is so high he didn't want to be part of the enterprise.

There is concern with 1) what EJF and other kiruv organizations are doing 2) to what degree are the poskim they claim to rely on fully aware of what these organizations are doing

In the absence of clear documentation and open discussion about the consequences of these programs - there is clearly what to be concerned with.