Why didn't Ezra convert intermarried couples?

HaRav Menashe Klein, shilta

Mishna Halachos[1](7:250): Concerning Ezra (chapter 9 and 10) where we see that he insisted on the sending away of all the non‑Jewish wives and their non‑Jewish children. It seem surprising that we don’t find that they converted them – either the wives or the children… It is unreasonable to say this absence of conversion was because not a single one of the wives or children wanted to convert. I saw that the Ibn Ezra addressed this question. Ibn Ezra (Ezra 10:3) writes, “We don’t find that any of them were brought close. Perhaps they were sent away because they weren’t converts like Ruth the Moabite. Our Sages say “The offspring from a prohibited sexual relationship is considered his son in every respect except if the child was born by a maidservant or non‑Jew” - and consequently the mothers and children were sent away. It would appear from this that it wasn’t that none of the wives or children wanted to convert but rather that Ezra and his beis din did not want to accept them as converts because they would not have been genuine converts like Ruth the Moabite who converted only for the sake of G‑d. Even though the population of Jews in Israel was very small – 40, 000 men and so they obviously wanted to increase the population as it says that half of them worked and the other half did guard duty – nevertheless they did not want to mix non‑Jews amongst them that had not converted properly. That is because such type of gerim would not only not help their security but would make things worse. It is important to note that there is a dispute in Yevamos (24b) concerning conversion for ulterior motivation. R’ Nechmiah says that a man who converts for the sake of a woman or a woman for the sake of a man or someone who converts for the sake of power… all of these are not considered gerim… However it was said in the name of Rav that the halacha is in agreement with the one who says all of these with ulterior motivation are in fact legitimate gerim. This is also the view of the Rambam (Hilchos Issurei Bi’ah 13:14) and the Shulchan Aruch (Y.D. 268:12). The reconciliation of this apparent conflict between the views of Ezra and the halacha in Shulchan Aruch is that since lechatchila we are not to accept these type of gerim – Ezra and his beis din did not want to accept them - even though if he had accepted them bedieved the conversion would have been good. An alternative explanation is that we don’t say that a person who converts for the sake of marriage is a ger bedieved unless he converts prior to marriage. Only if the conversion is before marriage can we say that the person is motivated to accept all the mitzvos and the conversion itself because he has no choice if he wants to get married. However if the conversion takes place after marriage and he is well aware that his or her spouse will not desert them and therefore does not truly accept the mitzvos and converts only as an expression of love for the Jewish spouse. Thus the conversion is just for the sake of appearances but is not genuine. In such a case Ezra and his beis din did not want to accept these converts at all and in such a case it is not valid conversion at all. With either explanation it is clear from these verses that Ezra did not want to accept them as gerim. This understanding is consistent with the rulings of gedolim who have dealt with the case of a Jew who is living with a non‑Jewish woman with whom he has had a civil marriage and they have children. Now she wants to convert with the children – and the question is should they be accepted or not? The Beis Shearim (Y.D. 361) writes…. It is difficult to believe the sincerity of the conversion concerning the non‑Jewish wife of a Jewish man who has halachically lived in sin all these years and has ties with his non‑Jewish wife according to the secular marriage laws of the country and is still persisting in his error and transgression – because even if the beis din doesn’t accept her for conversion he will continue to live with her as man and wife. It is simply difficult to believe that he would really allow his non‑Jewish wife to truly accept all the mitzvos even if she did in fact want to sincerely accept them. That is simply because he would obviously prefer that she be freely available to him and not as a wife who has fully accept all the mitzvos – even the finer points of rabbinic laws. If there is not full acceptance then there is no conversion at all…. In truth we find in Beis Yitzchok (Y.D. #100), Achiezer (3:28), Maharshag (Y.D. #32), Imrei Yosher (#176), Even Yekara Telisah (#98), Be’er Chaim Mordechai (#40), Arugas HaBosem (Y.D. #224), Ruach Chaim of Rav Palaggi (#16), Igros Moshe (E.H. 27) – that all of them pasken that conversion in such a case is assur. Reflect on this. Even where they want to accept conversion but there are problem they are not to be accepted and surely and kal v’chomer 1000 times in our case.

---

[1] משנה הלכות (ז:רנ): והנה כתיב בעזרא קפיטל ט' י' כשהתפלל עזרא ויען שכני' בן יחיאל מבני עילם ויאמר לעזרא אנחנו מעלנו באלקינו ונשב נשים נכריות מעמי הארץ ועתה נכרת ברית לאלקינו להוציא כל נשים והנולד מהם בעצת ה' והחרדים במצות אלקינו וכתורה יעשה ויעשו כן בני הגולה וגו' ויכלו בכל אנשים ההשיבו נשים נכריות עד יום אחד לחדש הראשון ע"ש כל הענין. והנראה דחשב שם המשפחות שנשאו נשים נכריות והוציאו אותם ואת בניהם ותימה שלא מצינו שגיירו אותם לא הנשים ולא הבנים והושיבום תחתיהם או החזירום אח"כ וקשה לומר שלא רצו אף אחת מהם להתגייר, וראיתי לרבינו אברהם אבן עזרא [עזרא י:ג] שעמד בקושיא זו וכתב ז"ל וז"ל, ולא מצאנו שהקריבו אחד מהם ואולי הוציאום שלא היו גיורות כרות המואביה וחז"ל אמרו בנו הוא לכל דבר חוץ מן הנלד מן השפחה ומן הכותית והוציאו האמות והבנים עכל"ק ע"ש. נראה מזה דלא שהם לא רצו להתגייר אלא שעזרא ובית דינו לא רצו לקבלם להתגייר בכל שהם לא יתגיירו גירות אמיתית כרות המואביה שנתגיירה לה' לבדו ואף שהיו בני ישראל מועטים בזמן הזה בארץ ישראל ארבעים אלף איש וודאי רצו להרבות אוכלוסיהם שהרי היו חצים עושים במלאכה וחצים מחזיקים הרמחים והמגינים והקשתות והשריונים מ"מ לא רצו להתערב עמהם גוים אשר לא יתגיירו כהוגן כי אדרבה אלו יזיקו להם בבטחון. ובגמרא יבמות (כד:) אחד איש שנתגייר לשם אשה ואחד אשה שנתגיירה לשם איש וכן מי שנתגייר לשום שלחן מלכים וכו' אינן גרים דברי ר' נחמיה שהיה ר' נחמיה אומר אחד גירי אריות ואחד גירי חלומות ואחד גירי מרדכי ואסתר אינם גירים עד שיתגיירו כבזה"ז ואף שמסיק עלה הא אמר ר' יצחק בר שמואל בר מרתא משמיה דרב הלכה כדברי האומר כולם גרים הם וכן פסק הרמב"ם (הלכות איסורי ביאה יג:יד) ובש"ע יו"ד סי' רס"ח סי"ב צ"ל דכיון דלכתחילה אין מקבלין אותן לא רצו לקבלם עזרא ובית דינו אף דאם נתגיירו בדיעבד גרותם גירות. או יאמר דלא אמרו המתגייר לשום אישות בדיעבד הוה גר אלא כשמתגייר קודם שנשאו דאגב אונסי' שרצה לנשאה או להנשא גמר ומקבל על עצמו כל דיני התורה והגירות אבל לאחר שנשאו כבר הרי יודע שלא יעזוב אותה או אותו ואינו מקבל על עצמו באמת המצות אלא להראות להצד השני איזה חביבות מראה בעצמו כמתגייר ולכן לא רצו לקבלם כלל דכה"ג ל"ה גרות כלל בין כך ובין כך מבואר בקרא דלא קבלו אותם להתגייר. ומכאן נראה להביא ראיה מה שראיתי מלאכי אלקים עולים ויורדים בנדון מי שדר עם גוי' שהתחתן עמה בערכאות וילדה ממנו בנים ואח"כ רצתה להתגייר עם הבנים אי יש לקבלם או לא. ומרן כק"ז בבית שערים יו"ד סי' שס"א שס"ב כתב מהא דאמרינן בבכורות (ל:) עכו"ם שבא לקבל ד"ת חוץ מדבר אחד אין מקבלין אותו ר' יוסי בר' יהודה אומר אפילו דקדוק אחד מדברי סופרים ופסק כן הרמב"ם פי"ד מא"ב ה"ח ועי' מ"מ שם. וקשה להאמין שאיש אשר יחד לו גויה בזנות כמה שנים ונתקשר עמה ע"פ חוקי המדינה בנשואין ועדיין לא שב מטעותו ועולתו כי אפילו לא יקבלו אותה להתגייר ידור עמה כאיש ואשתו קשה להאמין שיניח אותה לקבל כל המצות אפילו אם תרצה היא לקבל על עצמה שהרי הוא בפרוצה ניחא ליה ולא באשה שתקבל על עצמה כל המצות ואפילו דקדוקי סופרים וכיון שלא תתקבל כן א"כ אין כאן גירות כלל ע"ש. ... ובאמת כי בשו"ת בית יצחק יו"ד סימן ק' ובשו"ת אחיעזר ח"ג סימן כ"ח ושו"ת מהרש"ג יו"ד סימן ל"ב ואמרי יושר סימן קע"ו ושו"ת אבן יקרה תליתאה סימן צ"ח ושו"ת באר חיים מרדכי סימן מ' ושו"ת ערוגת הבושם סימן רכ"ד יו"ד וספר רוח חיים להגר"ח פאלאגי סימן ט"ז ובשו"ת אגרות משה להגר"ם פיינשטיין א"ע סימן כ"ז כולם פסקו לאיסור כה"ג. וא"כ הגע עצמך אפילו היכא דרצו לקבל גירות אלא שיש בה פגמים אין לקבלם וכ"ש וק"ו אלף פעמים לדידן.

Who is behind Eternal Jewish Family?

Recipients and Publicity wrote:

Dear anonymous and "badatz needs to relax":

The EJF would agree 100% that "Non Halachic conversions to permit intermarriage is the one issue that threatens world Jewry more than anything in our generation" - but it is just that they have a very radical NON-HALACHIC (and perhaps even anti-halachic) plan of how to solve the problem.

Here are some central problems with EJF:

It is the brainchild of and supported by Dr. Thomas (Tom) Kaplan one of Rabbi Leib Tropper's talmidim. Described by the New York Times as a "rare-minerals magnate" he is the one who controls Rabbi Tropper and the EJF (altho Rabbi Tropper probably thinks otherwise) as they say in Yiddish: "der vos hot dem matbe'ah hot di de'ah" which in English would be "who who pays the piper calls the tune"!

See this short bio to understand who is the power that controls EJF and Rabbi Tropper, from
http://www.leorenergy.com/t_kaplan_management.php

"LEOR ENERGY: MANAGEMENT TEAM:

Tom Kaplan Chairman of the Board

Thomas S. Kaplan, Co-Founder, has served as Leor’s Chairman of the Board since the company’s inception. After obtaining a doctorate in History, Mr. Kaplan began his career as an advisor to hedge funds in the field of strategic forecasting, applying long-term historical analysis to financial markets. In 1993, he and his wife Daphne founded Apex Silver Mines as a venture capital start-up with a view to capitalizing on the improving supply/demand fundamentals of the metal. In 1996, the company’s geologists discovered San Cristobal, the world’s largest open-pit silver deposit. As Chief Executive Officer and then Chairman, Mr. Kaplan and his colleagues at Apex guided the company through its public offering in 1997 and the subsequent financings required to finance and develop San Cristobal, enabling Apex to emerge as one of the industry’s premier silver/zinc/lead development companies. He retired from Apex Silver at the end of 2004, leaving the company with an enterprise value in excess of $1 billion. Having founded and financed a number of companies focused on natural resources, including Leor, Mr. Kaplan’s family has extensive interests in public and private companies involved with silver and base metals in Latin America, platinum and gold throughout the United States, Africa and Asia, water rights in Europe, as well as energy production in the United States. Mr. Kaplan is actively involved in numerous philanthropic activities in the United States and the developing world.

Educated in Switzerland and England, Mr. Kaplan holds a B.A., M.A. and Ph.D degrees in History from Oxford University."

See also the Wikipedia article at

http://en.wikipedia.org/wiki/Leor_Energy

That describes more of Kaplan's business and very importantly that:

"Thomas S. Kaplan and Guma L. Aguiar co-founded the company jointly in 2003. Kaplan, Aguiar's uncle, took the role of Chairman, a position he had previously held at Apex Silver Mines Inc. before resigning in 2003. Aguiar serves as the CEO and Vice Chairman of Leor and manages most of the day-to day activities of the business."

Who is this "Guma L. Aguiar" nephew of Mr. Kaplan? and since he is so involved with Mr Kaplan and runs his business how do we know that he is also not running the show at EJF? while Dr. Kaplan runs around looking for more business, giving awards and trying to change the world of Orthodox Judaism to make it more receptive and streamlined to accepting converts in the name of "kiruv" and "stricter halachic guidelines" for batei din.

Indeed, is "Guma L. Aguiar" even Jewish? because it is well known that one of the main reasons that Kaplan is behind the EJF push is because Rabbi Tropper helped him get a geirus for one of his close relatives. All this needs explanation, because now EJF, funded by the Lillian Jean Kpalan Foundation, which is basically the money that is set aside from the businesses of Dr. Tom Kaplan and his "CEO and Vice Chairman" nephew Guma L. Aguiar to act as if they are "Bais Hillel" taking on the tough "Bais Shammai" of the BADATZ.

Since when is a corporation and a philanthropy in any way a halachic body like a beis din?

Now Dr. Thomas (Tom) Kaplan (Ph.D)is obviously a vey brilliant and innovative man who has demonstrated his ability to think way "out of the box" and he does not just make billions of dollars he also gives much away to various causes that have nothing to do with Torah mostly through the "Lillian Jean Kaplan Foundation" which basically the only source of funding for the EJF.

It must be VERY CLEARLY understood that the Lillian Jean Kaplan Foundation is NOT a religious institution. It is devoted to supporting all sorts of causes, as a simple search on the web for "Thomas S. Kaplan" and "Lillian Jean Kaplan Foundation" will show, such as huge prizes and endowments for important medical research and achievements, discoveries, wild life preservation.

Dr. Kaplan naturally spends on art, see this quote from the New York Times (October 19, 2006)

http://www.nytimes.com/2006/10/19/garden/19auction.html

" 'It’s Miami — what can I tell you?' said Cristina Grajales, a dealer and consultant who exhibited there last year. 'People are writing million-dollar checks in their flipflops.' She was thrilled with the crowd — contemporary art collectors picking up fashionable collectible modern furniture — and she will be back this year. Ms. Grajales is also the person who bought the Carlo Mollino table at Christie’s last year for a client for $3.824 million — a record many times over for a piece of modern furniture. She advises Thomas S. Kaplan, a 43-year-old rare-minerals magnate for whom she bought the table, on design purchases. Mr. Kaplan also picked up a pair of Jean Prouvé doors at Sotheby’s in 2004, for $680,000, which held the record at auction for postwar 20th century design until he broke it in 2005."

So if Tom Kaplan can drop $3.824 MILLION to buy a table and $680,000 for doors (yes, yes, they are works of art, but a table is a table, and a door is a door) therefore it's bubkes mit mandlen for him to drop a couple of million dollars every year for impoverished yungeleit in kiruv and rabbonim looking for nedovas to come hear the EJF ideas about how to solve Klal Yisroel's woes.

That is why it must be clearly understood by all and known to all that the EJF is not an independently created organization but it part of something larger and its funding and direction is guided by a very talented young billionare, who also happens to be a talmid of Rav Tropper shlita (not bad kiruv!)

The EJF has many rabbis who have come to its conventions and meetings and they obviously have seen that it has a potential to help spouses of Jews who wish to become geirei tzedek, but it is because EJF wishes to function more like a corporate entity bullying and gobbling up the powers of smaller entities (meaning ALL batei din) that it has met so much resistance.

The Modern Orthodox rabbinate was at first intrigued by EJF, but after it became clear that EJF was setting up a "my or the highway" standard based on only one kind of rules coming from Charedi rabbis and batei din handpicked and approved by Rabbi Tropper alone that they balked, and especially after Rav Nochum Eisenstein of the Beis Din LeInyanei Giur in Israel told them that they would be posul to be dayanim in any case.

It is hard to see how any rov can come to America, insult all the RCA rabbis and then expect them to be mekabel his da'as. So forget about the Modern Orthodox joining in anyhting the EJF does, as if there was even a chance!

So rather than help matters, the EJF has actually made matters worse by pushing the Modern Orthodox rabbinate against the wall by questioning their emunah, which will now only encourgae them to continue with the conversions thorough their own RCA systems. To their credit they are trying to clean up their act as well, but only internally, they will have nothing to do with EJF, Rabbi Tropper or Rav Eisenstein.

And now, the BADATZ has taken a good strong look at the situation, and come down like a ton of bricks on the EJF for good reasons, that no entity can suddenly sit down out of the blue and say "ich bin du" and wave flags, make conventions, print colorful ads and pay millions to promote itself, and now claiming to do "kiruv" as well when it is just a hare-brained scheme to start with.

Dr. Tom needs to learn that you cannot manipulate halachic policy and direction like one manipulates financial markets or corporations and that in essenec is what the BADATZ is saying, please leave these inyonim to the relevant batei din, and while the system may be in need of improvement, the solution of sheperding and ENCOURAGING potential geirim is very dangerous and essentially anti-halachic because Judaism does not seek nor encourage geirim no matter what the situation.

If there are Jews in the world who have these problems they must take it up with their "local Orthodox rabbis" who will then decide what to do and if it is worthy of being "referred to a local reliable beis din".

Now one may ask how does anyone know if a beis din is reliable or if their conversions will be accepted? The answer is very simple: It is no different to any situation in Yiddishkeit. How does one know if the meat we eat on Shabbos is not treif? How do we know if the marriages and kiddushin rabbis perform are valid? How does anyone know if a get from any beis din is kosher and acceptable to another beis din? How does one check the yichus of a Jew? etc etc and the answers are that it's not done by setting up one organization.

In American Kashrus there is the OU, but Chasidim do not accept it and have their own multiple shechitas and hechsherim. There is no one single beis din in America that automatically accepts the authority of other batei din. This is also based on ideology. Chabad has its own derech and thus has its own batei din and hechshrim that would not be accepted by some Chasidim and Litvaks. Satmar will not accept a get done by even the most reliable RCA beis din.

So does that mean that if some well-meaning philanthropist wishes to "solve" these seeming "contradictions" and problems and is willing to throw millions into the pot to do so, that the whole world of different batei din have to stop, salute him, and do just as his rabbi says simply because he has gotten some rosh yeshivas (who by the way never sit on batei din) and many rabbonim more noted as darshonim and some local poskim who are not full time dayanim on batei din, to come for a free weekend of speeches and food?

As Eretz Yisroel now holds almost half the world's Jews and is probably now the center of frum life, its power increases inside Eretz Yisroel and that is why the Beis Din LeInyonei Giur is good if any problems with giur come up inside Israel, but they still cannot control what batei din do in chutz la'aretz, just as the Israeli chief rabbinate cannot control any of the RCA or Mizrachi rabbis. We have still have not reached the Acharis HaYomim for that to happen!

Bedatz is out of touch with reality! Really?

Anonymous wrote:

I am told by a family friend who is in kiruv that kiruv on American college campuses is difficult these days because 75% of those who show up for programs are not Jewish k'halacha. I have heard the same from people involved with Birthright trips.The ideas expressed above (Herschel Tzig and "Bedatz needs to relax") that "things are different today", "different in the Diaspora", "Judaism has to change with the times" are not new. It all began with the French Revolution and the birth of Reform Judaism. Even with all of the innovations of the Reform which led to Reform synagogues having seemingly more in common with Protestant Churches than with traditional Judaism, the Reform Movement still issued several edicts against intermarriage (in 1909, 1947 and 1973) throughout its history, stating that sanctifying intermarriage is: ”contrary to the traditions of the Jewish religion”. The CCAR ... declared its opposition to participation by its members “in any ceremony which solemnizes a mixed marriage.” Both the Reform and Conservative movements issued strong statements in 1986 that the sole criteria for determination of Jewish lineage was matrilineal descent. It is an interesting sociological study in that statements issued by the Reform and Conservative movements twenty years ago, which are now being issued by Bedatz, are considered "Taliban" and "extremist" by much of the American Chareidi public. Even the Reform did not suggest "conversion" for the sake of sanctifying an intermarriage thirty years ago.

I know this firsthand!! I taught in a Reform Hebrew school 27 years ago (my Orthodox Rabbi "permitted" it for kiruv). A Jewish man had made an appointment with the Reform Rabbi to discuss the marriage of him and his girlfriend. The Rabbi asked questions and a few minutes later was SCREAMING at them. How DARE you bring a shiksa to a RABBI to do a wedding!!! I will NEVER perform an intermarriage!! What Hitler could not accomplish you are doing to yourself!!! The whole building shook and I honestly thought that the Rabbi was going to beat the young man (who did marry the girl with a Judge, they got divorced a year later and then he married a Jewish girl, it was a small town and I was curious so I kept up with him).There was no mention of "conversion" by this Reform Rabbi 27 years ago AND this young man could not find ANY Reform Rabbi in the area who would agree to marry them. Fast forward to 2001 and I am dropping a donation off in the office of the Orthodox shul where we belong. A man I know from the neighborhood who had very recently left his Jewish wife and young children is there asking the Rabbi to marry him and his VERY pregnant Hispanic girlfriend. She is wearing a cross which is tucked into her blouse but is still visible in the sunlight.

I can hear the Rabbi tell them that he will convene a Beis Din next week and marry them after her "conversion". The wedding happened just like that. I know his family in NY and Israel; they all sat shiva for him. I ran into both the couple and the Rabbi a few weeks later. The Rabbi wished them "mazal tov" and asked how their married life was going. Times sure have changed but our Torah has not. Perhaps it is time to take a step back and think about that.

Bedatz Letter regarding EJF signed by Gaavad

amicusEJF wrote:

b) This letter [of the Bedatz] was not signed by the Gaavad.

-----------------

There was a second letter sent out with the additional signature of the Gaavad. A copy of most of the letter follows. (part was cropped out of the original)

Distinguished Rabbi shlita, I am requesting from you - with every expression of entreaty - to stop and break off association with this organization (Eternal Jewish Family) which is a danger to the future of the Jewish people. Even isolated cases of this type of conversion (of intermarried couples) are extremely problematic. This is explicitly stated by the Achiezer (3:28) that “no kosher beis din should deal with this (the conversion of intermarried couples).” Also look in the Igros Moshe (E.H. 1:27) where he states “this whole issue of conversion of intermarried couples is personally totally distasteful even in isolated cases.” It is simply not acceptable to deal with the issue of intermarried couples in this manner and to openly reinforce their activities with public announcements and notices in newspapers and internet and other such means. They are in effect inviting non‑Jews to participate in a program of conversion through this publicity. It is a really damaging approach which unfortunately will bring about even more intermarriages and invalid conversions. Distinguished Rabbi shlita, please act according to your understanding and wisdom and desist from participating in this program (of the Eternal Jewish Family). It is a public danger. G‑d should assist you.

HaRav Sternbuch,shlita - Proposed conversion process threatens our existence!

Proposed conversion process threatens our existence!

By HaRav Moshe Sternbuch, shlita

(authorized translation by Daniel Eidensohn)

We strongly protest against the Israeli governments decision (unfortunately supported by the religious Sefardim) to establish a committee to make conversions easier. This government effort is being made despite the fact that up until now thousands have been converted in disregard of the halacha. Now the government wants tens of thousands converted and at greater speed. To accomplish this greater quantity and speed of conversion they have established a committee together with the Sefardic Chief Rabbi and HaRav Druckman (who is well known for converting hundred’s and thousand’s not in accordance with the requirements of halacha). Anybody with basic intelligence knows that the Russian Christians who are converted are not interested in fully observing the mitzvos. In fact their motivation for conversion is simply to acquire the status of Jew because of social pressures or to obtain additional benefits. Not even one in a thousand of these gerim meet the requirements of the halacha. Therefore if until now there were thousands who converted against the halachic requirements, now we can anticipate tens of thousands of problematic gerim. In addition they will all now have the stamp of approval of the rabbonim mentioned above – certifying that all was done according to the “spirit” of halacha. This is truly a great disaster. In fact from the destruction of the Second Temple until now there has been nothing comparable to this.

The Israeli government has offered a “solution” for this problem. They have offered to create a registry of those goyim who want to be “Jews” without conversion and the acceptance of mitzvos. They want to record on their Israeli identity cards and marriage certificates that these people are “Jews according to the standards of the government.” In this way these “gerim” will be distinct and separate from us. In other words they propose that the major limbs of the body will be amputated but they assure us that the body will remain alive and very strong! Their proposal needs additional thought and clarification. However even though it is problematic it is still better than what the rabbis are trying to do.

In fact these Zionist rabbis and the religious parties - that still believe that the Israeli government is an integral part of the beginning of the Messianic Era and adheres to the spirit of the halacha – don’t agree to deal with this reality. However little by little, day by day these “Jews” will assimilate into our midst. The holy Shechina will depart from us. That is because it doesn’t rest amongst us except when we preserve our pedigree as our Sages (Kiddushin 70b) have told us. Consequently we are in great and horrible danger because of these developments.

“I call out but there is no one who responds” (Yeshaya 66:4). “O that they would be wise so that they understand” (Devarim 32:29) that in the near future the land of Israel and its inhabitants will be in great danger. Anyone who is intelligent needs to simply open his eyes and he will understand the danger these proposal entail – and will distance himself from these compromisers.

G‑d should give understanding to these mistaken people and they should merit to do His Will and save us from these perilous times that are coming soon. We should merit the complete Redemption – it should come speedily in the near future.

Being friendly with gerim

Translated by Rav Chavel

Rabbeinu Bachye[1](Kad HaKemach – Ger): An Israelite who is exiled from his home town is called geir, which stems from the expression gargir, (a single berry) which has been’ separated from its root. We are commanded to provide him with food and-drink and to be kind to him. The latter is the most important of all to him. These are Solomon’s words, (Mishlei 27:3) Ointment and incense rejoice the heart, so doth the sweetness of a man’s friend from advice of the soul. The verse informs us that a person is obligated to gladden the heart; of the wanderer by supplying him with food and drink and showing him a friendly countenance, for besides oil and incense he is still in need of the sweetness of a man’s friendship. The verse states from the advice of the soul, meaning that this sweetness and friendly countenance should issue from one’s rational soul. [It should come forth] through love and esteem, not through flattery, for sweetness of [genuine] friendship will be more beneficial to the stranger than all [ material things] one can give him.

---

[1] רבינו בחיי (כד הקמח - ערך גר): ישראל הגולה מעירו לעיר אחרת יקרא גר מלשון גרגיר הנפרד מעיקרו, ונצטוינו בו להאכילו ולהשקותו ולהסביר לו פנים והסברת פנים חשובה לו מן הכל, והוא דברי שלמה ע"ה שאמר (משלי כז) שמן וקטרת ישמח לב ומתק רעהו מעצת נפש, הזהיר בכתוב הזה שיתחייב אדם על הגר שיספיק לו מזונות ויסביר לו פנים, והוא נקשר עם הכתוב שהזכיר למעלה ממנו שאמר (שם) כצפור נודדת מקנה וסמך לו מיד שמן וקטרת ישמח לב, כלל כל המזונות כולן וכל מה שנתבשל על האש כשמן וקטרת שהוא העשן העולה מן המזון המתבשל, והודיענו בזה כי יתחייב אדם לשמח לב האיש הנודד ממקומו בסיפוק מזונו והסברת פניו כי מלבד שיצטרך שמן וקטרת עוד יצטרך מתק רעהו, ואמר מעצת נפש כלומר שיהיה אותו מתק והסברת הפנים מעצת נפשו השכלית דרך אהבה וחיבה לא דרך חנופה כי ייטב לו מתק שפתים יותר מכל מה שהוא נותן לו, וכן דרשו ז"ל בסוף פרק אחרון של כתובות (דף קיא ב) גדול המלבין שנים לחבירו יותר ממשקהו חלב שנא' (בראשית מט) ולבן שנים מחלב אל תיקרי לבן שנים אלא ליבון שנים, ועל זה הזכיר ישעיה הנביא ע"ה (ישעיה נח) ותפק לרעב לחמך הם המזונות וחזר ואמר ותפק לרעב נפשך הוא מתק שפתים,

Why Moshiach is descended from the convert Ruth

Maharal[1](Netzach Yisroel #32): From this you can understand why Moshiach will be born from another people. Dovid was a descendant of Moab while Shlomo was a descendant of Amon. When G‑d wants to bring out a new spiritual reality it is necessary to graft a branch of another tree that is different than the original Jewish stock. Obviously if He utilized the original Jewish stock than there is nothing new. Therefore when G‑d wants to bring the seed of Moshiach into the world it is necessary to graft something new onto the Jewish stock. That is the significance of Yevamos (63a)” “And through you will be blessed all the family of the earth” (Bereishis 12:3)? G‑d was saying to Avraham, “I have two good shoots to graft on to you – Ruth the Moabitess and Naamah the Ammonitess.” … The explanation of this gemora is what we have just said. These were the two new shoots needed to graft onto Jewish stock – even though there were obviously many good gerim that have converted to Judaism. Nevertheless Ruth and Naama were singled out. It was only through these two graftings that it was possible to bring a new fruit to the Jewish people which was different than anything that came before. It is important to fully understand how these two graftings were the cause of producing the new fruit. That is because it is not possible for something entirely new for the Jewish people except by means of the nations of the world. Therefore to the degree that something is farther from being Jewish - to that degree it has the potential to produce something new. That is why the totally new existence came from the nations of Amon and Moab because there are no people who are farther from the Jewish people than Amon and Moab [whose men] were specifically prohibited from marrying into the Jewish people forever (Devarim 23:4). This eternal prohibition of the members of a nation is not found concerning any other nation. Consequently it was specifically from these two nations that it was fit that Moshiach should be born since Moshiach is a totally new dimension… Don’t object that this logic would also apply to all converts because it isn’t so. Yevamos (47b) states that gerim are as difficult of Israel as a skin disease…The explanation of this is that a skin affliction is some sort of growth on a person’s skin and thus is an addition to a person who was already complete physically. Thus to the degree that it is an addition it is superfluous (Chullin 58b). Since it is superfluous it is viewed as a deficit for the person who has the growth. In this sense a ger is an addition to the Jewish people who are in essence a single complete entity being the descendants of Avraham, Yitzchok and Yaakov and are thus comparable to a single person. Thus when a convert joins he is a superfluous addition because he serves only to destroy the completeness and unity in the same way that the skin afflicition which is a superflous addition ruins the complete of a man. That is why the skin affliction is troublesome to man. Similarly that is why gerim are difficult because they serve as a superfluous addition to the Jewish people. In contrast Ruth and Naama were not mere additions to the Jewish people but their joining was needed to create a new essence which had not existed previously which is not relevant for other converts.

---

[1] מהר"ל (נצח ישראל - פרק לב): ומזה תבין הטעם שהמלך המשיח יהיה נולד מאומה אחרת, שהרי דוד ממואבית ושלמה מעמונית. שכאשר השם יתברך רוצה להוציא הויה חדשה, אל זה צריך הרכבה מן נטיעה אחרת שאינו מן הראשונה. שאם היה זה הנטיעה הראשונה, אין כאן דבר חדש. ולפיכך כאשר השם יתברך רצה להביא זרע המשיח לעולם, היה צריך לעשות הרכבה ונטיעה חדשה. והיינו דאמרינן בפרק הבא על יבמתו (יבמות סג.) "ונברכו בך כל משפחות האדמה" (בראשית יב:ג), אמר הקב"ה לאברהם, שתי בריכות טובות יש לי להבריך ממך, רות המואביה ונעמה העמונית, עד כאן. וביאור ענין זה כמו שאמרנו למעלה, כי אלו דוקא נקראו 'שתי בריכות טובות', אף על גב דכמה וכמה גרים טובים נתגיירו בישראל, לא חשיב רק אלו 'שתי בריכות טובות'. שאלו ב' בריכות נברכו להוציא פרי חדש בישראל, אשר לא היה קודם. ותבין מאוד איך היו אלו ב' בריכות סבה להוציא פרי חדש, וזה כי לא היה ראוי שיבוא ענין חדש והויה חדשה לעולם כי אם על ידי האומות. וכל אשר יותר רחוק מישראל, ראוי שיהיה ממנו הויה חדשה. ולכך ההויה החדשה באה מן עמון ומואב. שלא תמצא שום אומה יותר רחוקה מישראל מן עמון ומואב, שנצטוו עליהם (ר' דברים כג:ד) "לא יבואו בקהל לעולם", שלא תמצא דבר זה בשום אומה כלל. ומהם ראוי שיהיה נולד המשיח, שהיא הויה חדשה, וכל זה מפני התחדשות הויה החדשה:

ואל יקשה לך, שאם כן בכל גרים יהיה שייך דבר זה, וזה אינו, דאמרינן בפרק החולץ (יבמות מז:) אמר רבי חלבו, קשים גרים לישראל כספחת, שנאמר (ישעיה יד:א) "ונלוה הגר עליהם ונספחו על בית יעקב", עד כאן. וביאור ענין זה, כי הספחת שהוא גדל באדם, הוא הוספה לאדם השלם, וכל יתור כנטול (חולין נח:), והוא חסרון אל מי שיש בו תוספות. וכן הגר הוא תוספות על ישראל, כי ישראל הם בעצמם עם אחד, בני אברהם יצחק ויעקב, כמו אדם אחד. כאשר נתחבר הגר עליהם, הרי יש כאן תוספות. וכל תוספות מבטל השלימות, כמו שמבטל הספחת - שהוא נוסף - שלימות האדם, שמבטל שלימות צורתו, והוא חסרון באדם. ומפני כך הספחת הוא קשה לאדם. וכן הגרים, שאינם רק תוספת בלבד, הם קשים לישראל. אבל אלו שנים אינם תוספות, אבל הם משלימים את ישראל, ואינם נחשבים תוספות, רק הם מתחברים להם, כמו בריכה שאינה תוספות. וכך אלו שנים אינם תוספות, רק לקנות הויה חדשה אשר לא היה מקודם, ודבר זה אינו שייך בגרים אחרים:

Clearing the air

Are You People For Real? wrote:

Who on earth is for proselytizing? I'm surely not.

Rabbi, you really should put a check on the rabid anti-ger undercurrent flowing through your blog by well-meaning yet idiotic Orthodox Jews who live in a shell.

I have read here that there is no such thing as a sincere convert, that all female converts are a sham and how it shows in their households for generations.

Is this your viewpoint as well?

----------------------------

Aside from making provocative and abusive statements about those who disagree with you - you don't seem to have read the majority of material that I have posted. In addition you have not responded to challenges to your apparently knee jerk responses to the rather complex issue of intermarriage and conversion. I am puzzled that someone as intelligent and concerned as you are [I am not being sarcastic] - can be asking the above question. The point of my posting is to present the dialectics involved. You seem to feel that your understanding is the only one and therefore you have absolutely nothing to learn from those who disagree. You view them simply as "well-meaning yet idiotic Orthodox Jews who live in a shell." You seem to doubt the sincere concern that others have for their fellow Jews as well as fellow man - if they point out problems and failings.

The mere fact that you are still posting indicates to me that either you can not get over your astonishment at the stupidity of others and that you feel it is your obligation to set everyone straight - or that you really are bothered by the problems and you are patiently wading through a lot of junk in the hope of discoverying something of value.

You have to understand that many others who read this blog find your comments as offensive and insensitive as you find theirs. I tolerate a certain amount of abusive lanuagage as long as it seems to help clarify issues. Thus there are comments that are critical of converts - but you find these also in the Talmud and well as the contemporary rabbinical writings. However there are also comments that praise converts.

Regarding your opposition to proselytization you should scroll back to my translation of Rabbi Tropper's interview in Mishpacha magazine - as well as a number of my postings regarding the activities of Eternal Jewish Family.

If you want to elevate the level of discussion on this blog it would be helpful if you first attended to the way you express yourself. You don't have to first call someone stupid or idiotic before raising a question or making a criticism.

Be gentle with Jews who intermarry?

Are You People For Real? wrote:

"Dear Anonymous,

You would make a horrible preacher.

Please try delivering that message to the millions of intermarried Yidden.

One doesn't have to imagine what their response will be to you.

Please write more when you come back to reality. "

==============

Since you are so certain you have "the" way to deal with this situation I would like to hear your views about some Jewish leaders of the past who commented on this problem. [translation is Soncino]

Ezra[1](9:1-10): 1. And when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not set themselves apart from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 2. For they have taken of their daughters for themselves, and for their sons; so that the holy seed have mixed themselves with the people of those lands; and the hand of the princes and rulers has been foremost in this trespass. 3. And when I heard this matter, I tore my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled. 4. Then all who trembled at the words of the God of Israel, because of the transgression of those who had been carried to exile, gathered around me, while I sat appalled until the evening sacrifice. 5. And at the evening sacrifice I rose from my fasting; and having torn my garment and my mantle, I fell upon my knees, and spread out my hands to the Lord my God, 6. And said, O my God, I am ashamed and blush to lift up my face to you, my God; for our iniquities have risen higher than our heads, and our trespasses have mounted up to the heavens. 7. Since the days of our fathers to this day we have been exceedingly guilty; and for our iniquities we, our kings, and our priests, have been delivered into the hand of the kings of the lands, to the sword, to captivity, and to plunder, and to utter shame, as it is this day. 8. And now for a brief moment grace has been shown from the Lord our God, to leave us a remnant to escape, and to give us a secure nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our slavery. 9. For we were slaves; yet our God has not forsaken us in our slavery, but has extended to us his loving kindness in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair its ruins, and to give us a wall in Judah and in Jerusalem. 10. And now, O our God, what shall we say after this? For we have forsaken your commandments,

Ezra (9: 10-14): 10. And now, O our God, what shall we say after this? For we have forsaken your commandments,11. Which you commanded by your servants the prophets, saying, The land which you are entering to take possession of it, is a land unclean because of the uncleanness of the people of the lands, who, with their abominations, have filled it from one end to another with their uncleanness.12. And now do not give your daughters to their sons, nor take their daughters for your sons, nor seek their peace or their welfare for ever; that you may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever. 13. And after all that has come upon us for our evil deeds, and for our great guilt, seeing that you our God have punished us less than our iniquities deserve, and have given us such deliverance as this; 14. Should we again break your commandments, and intermarry with the people of these abominations? Would you not be angry with us till you would consume us, so that there should be no remnant nor any to escape?

Ezra[1](10:1-14) 1. And while Ezra prayed, and confessed, weeping and casting himself down before the house of God, a very great assembly of men and women and children gathered to him out of Israel; for the people wept bitterly. 2. (K) And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said to Ezra, We have trespassed against our God, and have taken alien wives from the peoples of the land; yet now there is hope in Israel concerning this matter. 3. And now let us make a covenant with our God to put away all such women, and those born of them, according to the counsel of my lord, and of those who tremble at the commandment of our God; and let it be done according to the Torah. 4. Arise; for it is your task, and we are with you. Be of good courage and do it! 5. Then Ezra arose, and made the chief priests, the Levites, and all Israel, swear that they should do according to this word. And they swore. 6. Then Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Eliashib; and when he came there, he did not eat bread, nor drink water; for he mourned because of the transgression of the exiles. 7. And they made proclamation throughout Judah and Jerusalem to all the returned exiles, that they should gather themselves together at Jerusalem; 8. And that whoever would not come within three days, according to the counsel of the princes and the elders, all his goods should be forfeited, and he himself set apart from the congregation of the exiles. 9. Then all the men of Judah and Benjamin gathered themselves together at Jerusalem within three days. It was the ninth month, on the twentieth day of the month; and all the people sat in the street of the house of God, trembling because of this matter, and because of the heavy rain. 10. And Ezra the priest stood up, and said to them, You have transgressed, and have taken foreign wives, to increase the guilt of Israel. 11. And now make confession to the Lord God of your fathers, and do his will; and separate yourselves from the people of the land, and from the foreign wives. 12. (K) Then all the congregation answered and said with a loud voice, As you have said, so must we do. 13. But the people are many, and it is the time of heavy rain, and we are not able to stand outside, nor is this a work for one day or two; for we are many who have transgressed in this matter. 14. Let now our rulers of all the congregation stand, and let all those who have taken foreign wives in our cities come at appointed times, and with them the elders of every city, and its judges, until the fierce wrath of our God over this matter is turned away from us. 15. Only Jonathan the son of Asahel and Jahaziah the son of Tikvah stood out against this; and Meshullam and Shabbethai the Levite supported them. 16. And the returned exiles did so. And Ezra the priest selected certain chiefs of the fathers’ houses, after the house of their fathers, each of them designated by name, and they sat down in the first day of the tenth month to examine the matter. 17. And by the first day of the first month, they made an end of the matter of the men who had taken foreign wives.

Nechemiah[1](13:23-27): 23. (K) Also in those days I saw Jews who had married women of Ashdod, of Ammon, and of Moab; 24. And half their children spoke in the language of Ashdod, and could not speak the language of Judah, but according to the language of each people. 25. And I quarrelled with them, and cursed them, and struck some of them, and pulled off their hair, and made them swear by God, saying, You shall not give your daughters to their sons, nor take their daughters for your sons, or for yourselves. 26. Did not Solomon king of Israel sin by these things? Among the many nations there was no king like him, who was beloved by his God, and God made him king over all Israel; nevertheless foreign women made even him sin. 27. Shall we then listen to you and do all this great evil, to transgress against our God in marrying foreign wives?

Are You People for Real?'s attempt to rationalize proselytizing intermarried couples

Are You People For Real? said:

"Can't you see how our non-frum brethren have been duped? Are you so blind as to blame them instead of the non-frum movements that perpetuated this spiritual crime against our loved ones."
==============


Let me try to summarize your position so that we can at least know that we are in agreement as to what you are saying. Once we stop talking past each other perhaps I can explain the view of "ghetto" Jews and why they reject your approach - even though they understand your position.


You are making a number of assertions

1)Intermarriage is caused by non-Orthodox religious beliefs

2) Intermarried couples are not rebelling against G-d

3) Because they are victims of their religious education and are not rebeling they should be helped by the Orthodox community reaching out to them.

4) The outreach must be done to prevent the loss of so many Jews who are in their predicament through no fault of their own.

In short you seem to be claiming that the rationale of kiruv organization - including EJF - is that intermarriage is a fact that can only be dealt with by attempting to make the Jewish spouse Orthodox and to make the non-Jewish spouse Jewish and frum. That in fact it imperative that the Orthodox community make every effort to make every intermarried couple frum and part of the Orthodox community.

On the other hand the traditional approach to intermarriage has been to banish the intermarried couple. You assert that the kiruv organization have realized the error of this approach while the "ghetto" Jews still "don't get it"
In other words there is no justification for the traditional approach and that the "ghetto" Jews are insanely interfering with the spiritual life saving effort which must be done to save the Jewish people.

Put another way, you are asserting that the intermarried Jews are "tinok sh'nishba (captured innocents) and thus bear no responsibility for their dangerous spiritual condition. We have the obligation to save them - even if it means violating traditional halachic norms and possibly lowering the barriers that keep Orthodox Jews from intermarrying - since the stigma will be removed. Non-Jewish spouses must be converted even if it means encouraging the acceptance of many non-Jewish children into our school systems and communities as well as accepting many non-Jewish spouses who will convert primarily for convenience and not out of conviction?

You want to deal with the alien element in the same way as the Catholic Church did by mass conversions that were so successful - they had to have an Inquisition to determine the "sincerity" of the fifth column which they produced.

Intermarriage results from the couple's ignorance that it is wrong?

We have two contradictory assertions: Which is closer to reality? This is a very important question!

1) Are You People For Real? said...

Anonymous 11:39 Writes:

"The Jew who marries outside of his faith has made a deliberate decision to cut HIM/HERSELF off from the Jewish people FOREVER. Such a Jew has very intentionally spit in the face of G-d.

What is the point of chasing after such a person?"

The proof of your ignorance lies in the body of your post.

90% of intermarried Jews do so out of IGNORANCE.
They were raised in assimilated families, in assimilated neighborhoods, with the Reform & Conservative instilling within them that Hashem, Torah & Mitzvot belong to a bygone age when people were backwards and unenlightened.

Unfortunately and extremely sad, you, my friend, are what the non-halachic movements refer to when speaking of the "backwards & unenlightened", as you go through life with blinders on, wishing to throw the baby out with the bathwater.

Jews who have married out did not do so with the idea of spitting in the face of Hashem, nor to rebel against their Jewishness.

They were taught in public school that being Jewish is the same as being Irish, French, Romanian or Mexican, and that it's racist to in-marry.

Please wake up before you and those who are as clueless chase even more Yidden in tot the arms of alternative religious movements.

February 4, 2008 4:52 PM

2) Anonymous said...

As someone who had the misfortune of being raised Ultra-Reform, I can state with absolute authority that "are you people for real?"'s statement of the ignorance of the Reform is absolutely false.

ALL Jews, including those who affiliate as Reform or Conservative, know that intermarriage is forbidden.

The Reform Rabbi of our community absolutely refused to perform or recognize an intermarriage, and the same went for all of the others in our State at the time (New Jersey mid 1980s).

When my sister decided to marry a gentile, she understood that Judaism forbade it, knew her parents might reject her as well as a lot of her friends, and made the conscious choice that her selfish desires and American constitutional value system was of greater importance to her than the preservation of her Jewish identity.

Part of being raised Reform meant that 7 of my 8 cousins intermarried and so did 1 of my 2 sisters. They all knew exactly what they were doing and understood the choice they were making.

They just don't think it matters in the scheme of things and that if there is a G-d, they will surely be forgiven of their sins.

Your case is that anyone who would intermarry does so out of ignorance and that therefore it is incumbent upon the religious hierarchy to facilitate a virtual "pardon" by enabling the kashering of the intermarriage via conversion.

My case is that if the Jew and gentile who are involved in the intermarriage can be made to understand the gravity of what they have done, that the gentile will divorce the Jew because she loves him and cares more about his immortal soul than being "happy" during these few fleeting years we have in the physical world, or that the Jew will initiate the divorce for the same reason.

A [gentile] friend of mine said it very well: when he heard two Jews talking about accepting an intermarriage because "Bob"s 'happiness' was what was really important, he answered by saying that a shot of Heroin would also make him happy. It doesn't mean it's good for him.

You seem to believe that the Creator of the Universe can be "forced" or duped into accepting a Torah level violation because of some Rabbinic sleight of hand. If that's the case, why stop at intermarriage? We can advance to Idolatry, Incest, and Homosexuality until we finally find an "Orthodox" Rabbi who lets a man marry his own brother with Chuppah and Kiddishin and you'll tell us that the Rabbi is preventing them both from sinning.

February 4, 2008 10:04 PM

The Divide: Jewish missionary activity targeting non-Jews

Are You People For Real? wrote:

Is this blog for real?

You have just given a wonderful present to Chosen People Ministries & Jews for Jesus.

They will gladly go after the mixed married Jews and their spouses.

Do you ghetto Jews ever come out of your shells? Do you have any clue to what is transpiring in the real world?
85% of Jews are assimilated.
60% are intermarried.

Are those so-called frum Jews whom are against reaching out to the intermarried on the payroll of Jews for Jesus, cause they're certainly acting on their behalf?

I can see David Brickner, Moishe Rosen, Mitch Glaser, David Chernoff, Jay Sekulow and their ilk having a field day with this nonsense.
===================


The issue of quality versus quantity has come up before. Perhaps it is time to confront it head on since those who go for quantity seem to have no clue of halacha or the meaning of a community committed to observing halacha. Nor do they seem to have any understanding - or concern - of the social consequences of an open door policy on the Jewish community. Furthermore they assume that the ultimate value is to save or produce as many Jews as possible no matter what the cost. Is there in fact any such imperative?

What are the consequences - both positive and negative - of focusing on maximizing the number of Jews through conversion. Why has it apparently never been done in Jewish history?

Before anyone jumps up and down saying "you ignoramus don't you know anything!" - let me just cite two major academic experts on the matter. It is universally agreed that there is simply no explicit evidence that missionary activity was ever an accepted practice by the Jewish community. All "evidence" for missionary activity is simply conjecture which I don't find very convincing. I will go into detail in the next post. Anyone who has halachic or sociological data relevant to this issue is invited to post it.

Prof. Martin Goodman(Journal of Jewish Studies 40:2 1989 page 181): "In sum, despite the hints outlined above that some rabbis assumed the desirability of a proselytizing mission, such a notion does not appear to have been explicitly formulated in any rabbinic text and did not ever become a general rabbinic doctrine. It remained the common assumption that the normal impulse to conversion would be and should be that of the prospective proselyte. Thus, for example, it is reported at Sifre Deut. 354 that the sight of Israel worshiping at the Temple will eventually lead the nations to wish to convert en masse. It is on the gentiles that the onus rests, for in the last days they risk punishment for failing to become proselytes as they could have done (Lev. R. 2:9); but it is worth noting that in the parallel version at Pes. R. 35.161a, in the name of R. Hanina b. Papa, the reproach to the gentiles is only their failure to forsake idolatry…"

[See also excerpts from his book Mission and Conversion 1995]
http://books.google.com/books?hl=en&lr=&id=xarYn9mxxXAC&oi=fnd&pg=PR12&dq=martin+goodman&ots=SRHzKt6lWA&sig=2R0wFNjJ_ehnevCz4NmmpjkbEPs#PPP1,M1



Prof. Louis Feldman(Jew and Gentile in the Ancient World 1996 - page 293): "However, although there is, in truth, no single item of conclusive evidence [for Jewish missionary activity] as we shall see, the cumulative evidence - both demographic and literary - for such an activity is considerable."

[In my view the many diverse types of evidence which Prof. Feldman cites which when taken one by one is not convincing - when combined together doesn't prove the point either. They are at most suggestive of a hypothesis which still needs more convincing evidence to be accepted as valid.]

Eternal Jewish Family - controversy on Beliefnet

The awareness of the problems associated with EJF is spreading. There is a currently a discussion of some of these issues on beliefnet. I do not necessarily endorse what they say - but I think it will be of interest to those who read this blog.

http://community.beliefnet.com/forums/showthread.php?t=9776

This is one of the postings that appeared yesterday in the discussion

removed by request from poster

Spirituality - innate differences between gerim and born Jews.

Mei Shiloach[1](Chagiga 3a): Rava explained Shir HaShirim (7:2): “How beautiful are your feet in sandals, O prince’s daughter!” He said that this is referring to the daughter of Avraham who was the beginning of gerim. The issue is that we find great things concerning a ger which are not inherent in a born Jew. That is because a ger voluntarily converted out of love of G‑d. He came from amongst the nations to find refuge in the shadow of the wings of the Shechina even though his origin has no holiness. That is because holiness is something which is ingrained in a person from his youth by his father and mother and this produces great things which are not inherent in a ger. However when a born Jew strives to learn to act out of love and to add to his understanding and desire to serve G‑d it gives him both accomplishments. In other words he has the ingrained holiness from his parents and also he has the acquired voluntary initiative of heart [that is found in gerim]. Towards obtaining the second accomplishment there is the mitzva of pilgrimage to Yerushalayim three times a year which serves to work against the mechanical observance of mitzvos. When a born Jew has acquired this voluntary initiative he is also described as the “daughter of the prince” i.e., the daughter of Avraham who was the beginning of gerim. In other words the ger is characterized by his initiative of breaking out of habitual conduct and this voluntary activity was epitomized by Avraham. However today all gerim [ both converts and those Jews who break out of a habituated lifestyle] are aware of the idea of what to strive for because they see the example of holy Jews. In contrast Avraham who was the beginning of gerim lived when the entire world were idolators. Nevertheless he broke out of this existence even though he didn’t know where the rejection of idolatry would take him. He called out “Who created the world?” until G‑d revealed Himself to him. This is also the issue here concerning the verse “Beautiful are your feet in sandals…” In other words when Jews make the pilgrimage to Yerushalayim they also are breaking their patterns of life and display renewed vigor in their spiritual strivings. This mitzva of pilgrimage is not an isolated commandment but demonstrates the principle of the renewal of spirituality by changing the patterns of life and attaining a new perspective on doing all mitzvos according to G‑d’s will. This idea was also manifest at Mt. Sinai when the Jews said “na’aseh v’nishma” (we will do and then understand). In other words first they will act and accept the obligation to do the mitzvos in simple compliance. However they did not intend to remain on the level of mechanical action and that is why they said “nishma” (we will understanding). That meant they intended to come to understand the essence and meaning of the mitzvos and the significance that G‑d saw in commanding each mitzva…

---

[1] מי השילוח (חגיגה ג. פרק ראשון): דרש רבא מאי דכתיב [שיר השירים ז:ב] מה יפו פעמיך בנעלים בת נדיב. בתו של אברהם אבינו שהי' תחילה לגרים, הענין בזה כי בגר נמצא יקרות גדול מאי שאין בישראל, כי הגר עושה בנדיבות ובאהבת לבו לפי שבא מבין האומות להתחסה בצל כנפי השכינה אך בשורש אין בו קדושה כי הקדושה המורגלת באדם מנעוריו ומשורשת בו מאביו ואמו בזה נמצא ג"כ יקרית גדול וזה לא נמצא בגר, אך כאשר נפש מישראל ישתדל ללמוד לעשות באהבה ולהוסיף הבנה וחשק לעבודת הש"י לזה יש השני מעלות ביחד שהוא מורגל ומקודש בקדושת האבות וגם מוסיף נדיבות לבו, ולזה היא מצות עליות רגלים שלא ישתקעו בהרגל מצות אנשים מלומדה ואז יקראו ישראל בת נדיב בתו של אברהם אבינו שהי' תחילה לגרים היינו שהגר הוא מבורר בזה שמנדברת לבו יוצא מההרגל וליותר הי' הדבר הזה מבורר אצל א"א ע"ה כי עתה לכל הגרים אף שיוצאים מהרגלם מ"מ יש להם תפיסה למה הם נכנסין לפי שרואים את ישראל מקודשין, אבל א"א ע"ה שהי' תחלה לגרים שהיו כל העולם עובדי ע"ז והוא יצא מן הכלל אף שלא ידע עוד במה שהוא בוחר וחושק, והי' צועק מי ברא אלה עד שנגלה אליו הש"י, וכן הענין כאן מה יפו פעמיך בנעלים כו' היינו בשעה שעולים לרגל ג"כ יוצאים מהרגלם ובתשוקה חדשה ילכו וכל דבר שיצא מן הכלל ללמד לא ללמד על עצמו יצא אלא כו' היינו שלאו דוקא רק במצוה הזו הולכים לעשות בחשק חדש ולא מההרגל רק בכל המצו' רוצים בהתבוננות חדשות כפי רצון ה' בכל עת ואינם עושים בהרגל, וזהו שאמרו במעמד הר סיני נעשה ונשמע היינו בתחחלה נעשה היינו שאנו מקבלים עלינו לעשות ולקיים מצותיך בתמימות אבל לא לעמוד רק בהמעשה היינו אח"כ נשמע היינו נרצה להבין השורש וכמה רצון יגיע להש"י בכל מעשינו...