Marriage of different religions in Judaism (also called mixed marriage or marriage ) has historically been viewed with a strong dislike by Jewish leaders, controversial issues between them today. In the Talmud and all the Jewish laws that were produced until the emergence of new Jewish movements after the Jewish Enlightenment, "Haskala", the marriage of different religions was strictly prohibited, even though the definition of interfaith was not expressed.
The 2013 survey conducted in the United States by Pew Research Center's Religion & amp; The Public Life project found mixed marriage rates to 58% among all Jews and 71% among non-Orthodox Jews.
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The biblical position of exogamy marriage is rather ambiguous; that is, except in relation to a mixed marriage with a Canaanite, whose majority of Israeli patriarchs are depicted as critics. This attitude was formalized in the Book of the Deuteronomists, which forbade mixed marriages with Canaanites, on the grounds that it could cause a son, resulting from unity, raised to follow Canaanite religion. The principle is basically a general one, and its deuteronomic explanation does not explain why it specifically excludes the Canaanites; one of the Talmudic writers took it to ban all marriage interfering with the Gentiles. In Num. 25, Phineas is praised by God for having punished an Israeli prince who (during the idolatry) is openly united with a Midian woman (Abraham's descendant by his third wife and not called Canaanite); this happened at a time when Moses himself married a Midianite (Zipporah) (before he married a Cushite) and a foreign woman (Moabite) was encouraging the Jews to perform idolatry. (The Moabites are the descendants of Lot, Abraham's nephew, not a Canaanite.)
In some places in Tanakh, there are obviously mixed marriages - for example, King David is described marrying the daughter of king Geshur, and Bathsheba has married Uriah the Hittite. King Solomon is famous for having taken many foreign wives and serving their idolatry. Deuteronomy itself implies that a mixed marriage to the Edomites or Egyptians is acceptable, allowing the grandchildren of such men to be treated as Israelis. Traditional commentators generally explain these verses as referring to the situation in which Gentile partners have repented, and explicitly so in the latter case, where the grandchildren are understood to be the grandchild of the convert. In places, traditional commentators point out that the people involved are not Gentiles, but Jews living in a non-Jewish state, or that the law of a captive woman is involved.
After all, Babylonian Babylon's restlessness seems to have arisen about such exogamy; The Book of Malachi states that a mixed marriage with a "princess of a foreign god" (something different from marrying a Gentile) that has taken place is profanity, although Malachi also opposes divorce. Some Jewish leaders made Ezra an official complaint about these marriages. Ezra definitively extended the law against mixed marriages to ban marriage between a Jew and a non-Jew; he also excommunicated those who refused to divorce their foreign spouses.
Christine Hayes compares the Deuteronomist and Ezran viewpoints of mixed marriages, and discusses in terms of ritual impurity and fear of defiling the seed of Israel. First and foremost, Hayes argues that the fear of desecrating Israel's seed is a fundamental reason for the ban on exogamy marriage, rather than the impurity of non-Jewish rituals in general. He also argues that the regulation of mixed marriage in Ezra's time differs from the restriction on mixed marriage according to Deuteronomy. For example, Ezra's restrictions on different marriages are different because 1) Universal is in scope, and 2) has a reason that mixed marriage is the pollution of Israel's sacred seed. He describes these differences by saying that the prohibition of the Torah was written not based on the impurity of the rituals of all Gentiles; on the contrary, only the Gentiles of the seven predestined Canaanites should be avoided. It is "based on the fear that intimate contact with the Canaanites will lead the Israelites to imitate the way they are immoral and immoral." Thus, Hayes compares the restrictions on mixed marriage when the Torah was written with Ezra's time indicating that the Torah did not forbid marriage among all Gentiles, only those in seven designated countries. Furthermore, the purpose of Ezra's ban is different because it is based on the preservation of the sacred seed, which contradicts the idea in the Torah that contact with the Canaanites will lead to Israel imitating the ways of those who are immoral and immoral.
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Later law and verdict
Although most rabbis in the Talmud considered Deuteronomic law to refer only to marriage with Canaanites, they considered all interfaith marriages to be banned at least rabbinically.
The Christian ruler considers unity between Jews and Christians not good, and repeatedly forbids them under the threat of capital punishment.
However, gradually, many countries abolished this restriction, and marriage between Jews and Christians (and Muslims) began to occur. In 1236 Moses of Coucy encouraged the Jews who were questioned by such marriages to disperse them. In 1807, the Grand Sanhedrin of Napoleon declared that such marriages were legitimate and should not be treated as anathema. In 1844, the decision of 1807 was extended by the Rabbinical Conference of Brunswick to include any monotheistic faith ; but they also changed it to ban marriages involving people living in countries that would prevent married children from being raised Jews. The conference was highly controversial; one of his resolutions asked his members to abolish the prayer of Col Nidre, who opened the Yom Kippur service. One member of the Brunswick Conference subsequently changed his opinion, becoming the opposite of a mixed marriage.
Traditional Judaism does not regard marriage between Jews by birth and converts as mixed marriages. Therefore, all passages of Scripture that appear to support inter-nations marriages, such as those from Joseph to Asenath, and those from Ruth to Boaz, are considered by the classical rabbis as having occurred only after a foreign spouse has moved to Judaism. However, some opinions still assume Canaanites are forbidden to marry even after conversion; this does not always apply to their children. Shulchan Aruch and his comments provide various opinions about when mixed marriage is a prohibition of the Torah and when the ban is rabbinik.
A neglected child - a person left behind as a child without their parents identified - is classified as non-Jewish, in relation to mixed marriages, if they are found in areas where at least one non-Jew lives (even if there are hundreds of Jews in the area, and only one non-Jew); This is drastically different from the treatment by other areas of Judaism, where a shepherd is classified as a Jew if the majority of the population is Jewish, in the area where the discovery of children is found. If the mother is known, but not her father, the child is treated as a neglected child, unless the mother claims that the child is an Israeli (the claim will be of benefit of doubt).
Modern Attitude
The Talmud and the sources of classical Jewish law lately are clear that the institution of Jewish marriage, kiddushin , can only be influenced by the Jews.
More liberal Jewish movements - including the Reformation, Reconstructionist (collectively organized in the World Union for Progressive Judaism) - do not generally regard the historical Jewish corpus and legal process as intrinsically binding. Progressive rabbinical associations have no strict prohibition against mixed marriages; according to a survey of rabbis, conducted in 1985, more than 87% of Russian reconstructed rabbis are willing to lead interfaith marriages, and by 2003 at least 50% of Reform rabbis were willing to intermarriage. The American Rabbis Conference, the rabbinic Reform Association in North America and the largest Progressive rabbinical association, consistently opposed mixed marriages at least through the 1980s, including their leading members, through resolutions and responses. Today, however, the Reform and Reconstructionist rabbis, according to Jack Wertheimer, seem utterly unconcerned about mixed marriage and have nothing to say in public about it. Both Gentile couples are usually encouraged to convert to Judaism again. Despite their attitude towards mixed marriages themselves, most rabbis from these religious groups are still trying to persuade married couples to raise their children as Jews. By 2015, the Rabbinical Reconstructionist Academy decided to accept rabbinical disciples in interfaith relations, making Reconstructionist Judaism the first Jewish type to formally allow rabbis in connection with non-Jewish partners.
Humanitarian Judaism is a Jewish movement that offers a nontheistic alternative in contemporary Jewish life, and defines Judaism as the cultural and historical experience of the Jews. Society for Humanistic Judaism answers the question "Does mixed marriage contribute to the death of Judaism?" on its website, states, "Marriage is a positive consequence of a free and open society.When the Jewish community is open, welcoming, embracing and pluralistic, we will encourage more people to identify with the Jews than less.Comments can contribute on the survival of the Jews. "
All branches of Orthodox Judaism follow a historical Jewish stance against mixed marriage, and therefore refuse to accept that inter-nations marriage will have validity or legitimacy, and strictly prohibit sexual intercourse with a different religious member. The Orthodox rabbis refuse to lead interfaith marriages, and also try to avoid helping them in other ways. Secular marriage is seen as a deliberate rejection of Judaism, and married people are effectively cut off from most Orthodox communities, although some Chabad-Lubavitch and Modern Orthodox Jews reach out to married Jewish couples.
The Conservative Movement within Judaism does not impose sanctions or recognize the validity of Jewish law from mixed marriages, but encourages acceptance of non-Jewish couples in the family, hoping that such acceptance would lead to the convergence of the couple to Judaism. The Rabbinic Rabbinic Standard of Rabbinic Practices forbade the Conservative rabbi from leading to inter-marriage marriages. The Conservative Judaism Leadership Council recently published the following statement on mixed marriages:
- In the past, mixed marriage... was seen as an act of rebellion, a rejection of Judaism. Married Jews are essentially excommunicated. But now, mixed marriage is often the result of living in an open society... If our children end up marrying a Gentile, we must not reject it. We must continue to give our love and thereby maintain a measure of influence in their lives, Jews and vice versa. Life consists of constant growth and our adult children may not have reached the stage when Judaism has a new meaning to them. However, marriage between a Jew and a Gentile is not a celebration for the Jewish community.... .
The exact definition of interfaith marriage
Different movements within the Jewish religion have different views about who the Jews are, and thus on what constitutes interfaith marriage . Unlike Reform Judaism, the Orthodox and Conservative schools do not accept as Jews whose mothers are not Jews, or converts whose conversion is not done according to classical Jewish law.
Sometimes, a Jew marries a Gentile Jew who is believed in God as understood by Judaism, and who rejects non-Jewish theology; Jews sometimes call people like that ethical monotheists . Steven Greenberg, an Orthodox Rabbi, has made a controversial proposal which, in this case, Gentile couples are considered as foreigners - a biblical description of a Gentile, but who resides within the Jewish community; according to Jewish tradition, foreigners share many of the same responsibilities and rights as the Jewish community in which they live.
Impact and consequence
At the beginning of the nineteenth century, in some of the less modern regions of the world, exogamy is very rare - less than 0.1% of Jews in Algeria, for example, practice exogamy. At the beginning of the 20th century, even in most of Germanyic regions of Central Europe, there were only 5% of Jews who married non-Jews. However, the images are quite different in other locations; That figure is 18% for Berlin, and during the same period, almost half of all Jews in Australia are married.
In more recent times, mixed marriage rates increased in general; for example, the US National Jewish Survey 2000-01 reported that, in the United States between 1996 and 2001, nearly half (47%) of Jews married during that period married non-Jewish couples. The 1990 National Jewish Population Survey reported a mixed 52 percent marriage rate among American Jews. The possibility that this could lead to the gradual death of Judaism is considered by most Jewish leaders, regardless of denomination, as the precipitation of the crisis. For this reason, as early as the mid-19th century, some senior Jewish leaders denounced mixed marriage as a danger to the survival of Judaism.
In the United States, other causes, as more and more people marry later, have joined mixed marriages to cause the Jewish community to decline dramatically; for every 20 adult Jews, now there are only 17 Jewish children. Some religious conservatives now even speak metaphorically of mixed marriage as a silent holocaust. On the other hand, more tolerant and liberal Jews embrace interfaith marriages as contributions that enrich multicultural societies. In spite of the attitude toward mixed marriages, there is now an increasing effort to reach the offspring of married parents, each Jewish denomination focusing on people defined as Jews ; secular and non-denominational Jewish organizations have sprung up to bring the offspring of parents who remarry into folding Jews.
In some cases, children of Jewish parents were raised in the religion of Gentile parents while maintaining a sense of ethnicity and Jewish identity.
Christian Christian-Jewish relations
In Christian-Jewish relations, interfaith marriages and Jewish assimilation-related phenomena are a matter of concern for Jewish and Christian leaders. A number of Progressive Christian denominations openly declare that they will no longer convert Jews. They have used a dual-covenant theology. In addition, counter-missionary and anti-missionary Jewish organizations, such as Outreach Judaism, help Jews make educated decisions and help them resist conversion to other religions, the most frequent Christians, and inter-nations marriages.
Israeli opposition to mixed marriage between Jewish women and Arab men
Many Israeli Jews oppose mixed relations, especially relations between Jewish women and non-Jewish Arab men. The 2007 opinion survey found that more than half of Israeli Jews believe that marriage equals "national treachery". A group of 35 Jewish men, known as "Fire for Judaism", in the Jerusalem neighborhood Pisgat Ze'ev began patrolling the neighborhood in an attempt to stop Jewish women from dating Arab men. The municipality of Petah Tikva also announced initiatives to prevent interfaith relations, providing telephone hotlines for friends and family to "let" Jewish girls dating Arab men and psychologists to counsel. The town of Kiryat Gat launched a school program in schools to warn Jewish girls against dating local Bedouins.
In February 2010 Maariv has reported that the Tel Aviv city administration has instituted a government-sponsored official counseling program to prevent Jewish girls from dating and marrying Arab boys. According to program supporters, the girls are often excommunicated for being Jewish, and (some) falling into drugs and alcohol or forbidden to leave their Arab girlfriends.
See also
- Different religious marriage
- The Jewish view of marriage
References
External links
- About Marriage - The Foundation for Jewish Opposition to Marriage, Chabad
- Supporting Cross-Family Families Exploring Jewish Life, Interreligious Families
- Do You Have a Jewish and Gentile Ancestor ?, Beta-Gershom.org
- Welcoming Adult Children and Grandchildren of Marriage, Jewish Half Network
Source of the article : Wikipedia
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