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The Conversion exchange, part 3: Why should the state encourage people to convert?

[additional-authors]
September 9, 2015

Dr. Netanel Fisher is a visiting lecturer at Israel’s Open University and head of a research group at the Van Leer Institute in Jerusalem. Dr. Fisher holds a PhD from the Hebrew University in Jerusalem. He has served as a an adjunct lecturer at the Hebrew University and as an Associate Researcher at the Israel Democracy Institute.

This exchange focuses on Dr. Fisher’s new policy paper, The Challenge of Conversion to Judaism in Israel, published (in Hebrew) by the Israel Democracy Institute. Parts one and two can be found here and here.

***

Dear Netanel,

In your last answer you argued that since 44% of Israeli Jews say “they would try to prevent a relative from marrying a new immigrant who was non-Jewish according to Jewish law” and because of “the fact that it is hard to find any politician who is against the involvement of the state in promoting Orthodox conversion” (I’m still unconvinced that this is the case), Israel should take steps to encourage more olim to convert.

But here is something to consider: anyone who doesn’t approve of marrying a Russian Jew who isn’t Jewish according to the Halakhah doesn’t have to. Trying to convince people to undergo a rigorous orthodox conversion process – which demands that they live a more religious life than they currently do, a more religious life than most Israeli Jews currently do – just so they become more ‘marriageable’ to the general public could seem like a a problematic suggestion to make (most Israelis wouldn't marry an ultra-orthodox Jew, and you would never dream of asking them to change their lifestyle).

Why should a country whose population is largely non-orthodox encourage its immigrants to undergo orthodox conversion? What would happen if they don’t?

Yours,

Shmuel.

***

Shmuel,

Your question should have been addressed to Ariel Sharon, who deemed conversion to be a “national mission” ten years ago. Sharon tried to promote conversion with all his might. Although he was not religious himself, the issue was very important to him. And Sharon is not an exception. Forty years ago, the Shomer Hatzair movement, the most secular kibbutz stream, asked Chief Rabbi Shlomo Goren to convert its non-halachik members. Why did they ask to undergo religious conversion, which was seemingly contrary to their secular life style? 

This pattern applies to 10% of former olim who have converted to Judaism. If most of them ultimately don't adopt a religious lifestyle, why do they choose to go through this arduous process? Why did almost half of the young immigrant women who are not recognized as Jewish under Jewish law express their willingness to convert?  Why do most Israelis want the state to be involved in conversion? 

What we learn from this is that Jewish identity is more complicated than abstract ideologies. In reality, secularism and religion are much more hybrid concepts than they appear to be.  People in Israel see Judaism not only as a religion or a matter of individual choice; they see Judaism as a part of our national heritage, which includes religion, tradition, a sense of belonging, and more.

I must stress that I'm not trying to cover up the deep divisions on the issue of conversion, nor am I ignoring the need for civil marriage for the hundred of thousands of Israelis who are not interested in getting married under the auspices of the Chief Rabbinate. Conversion cannot be forced; it is dependent on peoples' free will.

What I do think is that there is a large degree of consensus among the Jewish public in Israel that promoting conversion is in the best interest of both the individual and the community, since converting according to Jewish law resolves issues of personal status and is essentail for preserving the Jewish character of the State of Israel.

I hope that I have clarified to you and your readers why I am in favor of conversion, with all the complexities involved. If we, as a society and a country,  do not make this effort, the State of Israel and the Jewish people will become something else. Perhaps it is time for new definitions of Jewishness. I still believe, however, that conversion would be a better option.

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