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    Because Jewish identity can include characteristics of an ethnicity[4] a religion, [5] or peoplehood, the definition depends on either traditional or newer interpretations of Jewish law and custom.

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    However, there are differences in interpretations when it comes to non- Orthodox Jewish denominations in the application of this definition, including Should a person with only one Jewish parent be considered Jewish? Which conversion processes should be considered valid? Can one remain a Jew after converting to another religion? How does being unaware of having Jewish parents affect one's Jewish status? How is Jewish identity determined in different countries throughout the Jewish Diaspora?

    How is the claim to Israeli citizenship adjudicated in the context of the Basic Laws of Israel? Tannaitic Judaism[ edit ] According to the Mishnahthe first written source for halakhathe status of the offspring of mixed marriages was determined matrilineally. According to historian Shaye J. Cohenin the Bible, the status of the offspring of mixed marriages was determined patrilineally. He brings two likely explanations for the change in Mishnaic times: Thus, a mixed marriage is forbidden as is the union of a horse and a donkey, and in both unions the offspring are judged matrilineally.

    Second, the Tannaim may have been influenced by Roman law, which dictated that when a parent could not contract a legal marriage, offspring would follow the mother. Contemporary Judaism[ edit ] All Jewish religious movements agree that a person may be a Jew either by birth or through conversion.

    According to halakhaa Jew by birth must be born to a Jewish mother. Halakha states that the acceptance of the principles and practices of Judaism does not make a person a Jew. But, those born Jewish do not lose that status because they cease to be observant Jews, even if they adopt the practices of another religion.

    If both parents are Jewish, their child will also be considered Jewish, and the child takes the status of the father e.

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    If either parent is subject to a genealogical disability e. If one of the parents is not Jewish, the rule is that the child takes the status of the mother Kiddushin 68b, Shulchan AruchEH 4: In Orthodox Judaism the child of a non-Jewish mother can be considered Jewish only by a process of conversion to Judaism.

    Reform and Liberal Judaism do not accept the halakhic rules as binding, and most branches accept a child of one Jewish parent, whether father or mother, as Jewish if the parents raise the child as a Jew and foster a Jewish identity in the child, noting that "in the Bible the line always followed the father, including the cases of Joseph and Moseswho married into non-Israelite priestly families.

    The Reform movement's standard states that "for those beyond childhood claiming Jewish identity, other public acts or declarations may be added or substituted after consultation with their rabbi".

    Patrilineal descent[ edit ] Inthe Reform Central Conference of American Rabbis passed the Resolution on Patrilineal Descent, declaring that "the child of one Jewish parent is under the presumption of Jewish descent.

    This presumption of the status of the offspring of any mixed marriage is to be established through appropriate and timely public and formal acts of identification with the Jewish faith and people For those beyond childhood claiming Jewish identity, other public acts or declarations may be added or substituted after consultation with their rabbi.

    It does not establish a new definition of Jewish identity, for its preamble states expressly that it means to be operative only for Reform Jews in North America, not for all Jews everywhere.

    The Reform Movement presumes the child of one Jewish parent, either mother or father, as Jewish. In fact, the resolution is in one significant respect more stringent than the traditional definition of Jewish status. The child of a Jewish mother and gentile father, whom halachah regards as clearly Jewish, enjoys but a presumption of Jewish status that must be "established" by "appropriate and timely public and formal acts of identification.

    In the determination of Jewish identity The Jewish status of a child of an intermarriage cannot be determined "automatically" either by biology or behavior. Both elements—descent from one Jewish parent and the performance of mitzvot that lead to a "positive and exclusive Jewish identity—must be present, and they must be present during childhood.

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    A child raised simultaneously in Judaism and another religious tradition does not develop a "positive and exclusive" Jewish identity; therefore the presumption of Jewish status is disproved, and the resolution does not apply to that child. He or she will require conversion prior to observing bar or bat mitzvah in the synagogue. Most notably, the Israel Movement for Progressive Judaism has rejected patrilineal descent and requires formal conversion for anyone not born of a Jewish mother.

    They argue that only patrilineal descent can transmit Jewish identity on the grounds that all descent in the Torah went according to the male line, basing this idea "on the fact that, in the Bible, tribes are given male names and that biblical characters are always referenced by their fathers' names.

    Orthodox Judaism has a predominant position in Israel. Although Orthodox and Conservative Judaism do not recognize Jewishness through patrilineal descent, "it should also be noted, however, that in the case of a child born to a Jewish father but to a non-Jewish mother, most Orthodox rabbis will relax the stringent demands normally made of would-be converts", [25] and the Rabbinical Assembly of the Conservative movement "agreed that 'sincere Jews by choice' should be warmly welcomed into the community".

    Conversion to Judaism All mainstream forms of Judaism today are open to sincere converts, with most subgroups accepting converts by the process accepted within the group.

    Not all conversions are recognised by all varieties of Judaism. If a male is already circumcised, a drop of blood is drawn from the penis. Because rabbis in the other movements do not require that converts make this commitment, Orthodox authorities do not generally accept as valid conversions performed outside the Orthodox community.

    Conducting a conversion absent the traditional requirements of immersion in a ritual bath and circumcision for males is a violation of a Standard of the Rabbinical Assembly and grounds for expulsion.

    Accordingly, Conservative rabbis may accept the validity of some conversions from other non-Orthodox movements. The length and format of the course of study will vary from rabbi to rabbi and community to community, though most now require a course in basic Judaism and individual study with a rabbi, as well as attendance at services and participation in home practice and synagogue life.

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    Following this, converts are required to immerse in a ritual bath, be circumcised if male, and accept the commandments before the rabbinical court. It has different requirements for conversion, and refrained from accepting any converts until recently. At a ceremony in their Northern California synagogue, ten adults and four minors swore fealty to Judaism after completing a year of study.

    This conversion came 15 years after the Karaite Council of Sages reversed its centuries-old ban on accepting converts. Nor do they accept such converts from other communities, or the children of mixed marriages or marriages involving such converts. Judaism has a category for those who are Jewish but who do not practice or who do not accept the tenets of Judaism, whether or not they have converted to another religion.

    The traditional view regarding these individuals, known as Meshumadim Hebrew: A Jew who leaves Judaism is free to return to the religion at any time.

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    In general, no formal ceremony or declaration is required to return to Jewish practices. All movements of Judaism welcome the return to Judaism of those who have left, or been raised in another religion. When returning to Judaism, these individuals would be expected to abandon their previous practices and adopt Jewish customs.

    The same rules in principle apply to the matrilineal descendants of such persons, though some rabbinical authorities may require stricter proof of Jewish descent than others. Whether such persons are required to undergo a full formal conversion depends on the community and their individual circumstances. For example, a male who has had a brit milahwho has a general understanding of Judaism, but who has been raised in a secular home might not be required to undergo ritual conversion.

    However, a male who has not had a brit milah, a male or female who has converted to or been brought up in another religion, or an individual raised in a completely secular home without any Jewish education, in most communities, may be required to undergo a full ritual conversion. For full participation in the community for example, to marry with the participation of a rabbithey may be required to display sincerity, such as a declaration of commitment to Judaism.

    Technically, such a person remains Jewish, like all Jews, provided that the original conversion is valid. However, in some recent cases, Haredi rabbinical authoritiesas well as the current Religious Zionist Israeli Chief Rabbinatehave taken the view that a given convert's lapse from Orthodox Jewish observance is evidence that he or she cannot, even at the time of the conversion, have had the full intention to observe the commandments, and that the conversion must therefore have been invalid.

    A valid Jewish court of sufficient stature has the ability to revoke a person's or a group's status as Jews. This was done for the lost Ten Tribes of Israel [49] and the Samaritans.

    As a result, mere belief in the principles of Judaism does not make one a Jew. Similarly, non-adherence by a Jew to the Mitzvotor even formal conversion to another religion, does not make one lose one's Jewish status. Thus, the immediate descendants of all female Jews even apostates are still considered to be Jews, as are those of all their female descendants.

    Even those descendants who are not aware they are Jews, or practice a religion other than Judaism, are defined by this perspective as Jews, as long as they come from an unbroken female line of descent. As a corollary, the children of a Jewish father and a non-Jewish mother are not considered to be Jews by Halakha unless they formally convert according to Halakha, even if raised fully observant in the Mitzvot. In addition, Halakha requires that the new convert commit himself to observance of its tenets; this is called Kabbalat Ol Mitzvot Hebrew: However, their application of these rules have been different, and the difference has been increasing in recent years.

    Modern Orthodox authorities have been more inclined to rule in favor of Jewish status and to accept non-Orthodox Jews' word in doubtful cases involving people claiming to be Jews, while Haredi authorities have in recent years tended to presume non-Jewish status and require more stringent rules and standards of evidence in order for Jewish status to be proven, and have tended to distrust the evidence of Jews who are not personally Orthodox.

    Haredi rabbis have tended to look at a convert's current personal observance and to regard deficiencies or lack of Orthodoxy in current observance as evidence that the convert never intended to validly convert.

    In addition, the contemporary situation is further complicated by the fact that some Haredi rabbis no longer regard some Modern Orthodox rabbis as reliable. The Talmud and Oral Law are not considered canonical, and rabbinical opinions are not considered authoritative either, but every interpretation is held up to the same scrutiny, regardless of its source. Karaite Judaism relies on the Tanakh to indicate that Jewishness is passed down through the paternal line, not the maternal line as is maintained by Orthodox Judaism though a minority hold that both parents need to be Jewish.

    Karaite Jews are eligible for Aliyah under the Law of Return. The eligibility of converts to Judaism through the Karaite movement to make Aliyah under the Law of Return has not yet been addressed in Israeli courts. Voices within the Reform movement say that the law, which changed to matriarchal around 2, years ago originally in the Torah the offspring was determined by patriarchal descent and was based on the tragic circumstances the Jewish people were facing - was once helpful but is no longer relevant.

    In the US, an official Reform resolution in abolished circumcision as a requirement for converts, [59] and Reform does not require converts to have tevilah, ritual immersion.

    A "prospective convert declares, orally and in writing, in the presence of a rabbi and no less than two lay leaders of the congregation and community, acceptance of the Jewish religion and the intention to live in accordance with its mitzvot".

    One issue arises because North American Reform and UK Liberal movements have changed some of the halakhic requirements for a Jewish identity in two ways: Children born of just one Jewish parent — regardless of whether the father or mother is Jewish — can claim a Jewish identity. As an example, the children of Madeleine Albright who was raised Catholic and was unaware of her Jewish heritage would all be Jewish according to halakha, since their mother's traceable female ancestors were all Jewish and all three of her children were female.

    However, this is not the belief of progressive Judaism, which views Jews who convert to or are raised in another religion as non-Jews. The requirement of brit milah has been relaxed, as has the requirement of ritual immersion.

    While the Conservative movement permits conversion without circumcision in some cases, most Orthodox Jews do not, [61] except in cases specifically exempted by the Talmudsuch as one who has had three brothers die as a result of circumcision; Jewish children who are hemophiliacs are exempt from circumcision. Since Orthodox Judaism maintains the traditional standards for conversion — in which the commitment to observe halakha is required — non-Orthodox conversions are generally not accepted in Orthodox communities because the non-Orthodox movements perform conversions in which the new convert does not undertake to observe halakha as understood by Orthodox Judaism.

    A third controversy concerns persons whether born Jews or converts to Judaism who have converted to another religion. The traditional view is such persons remain Jewish. We can not do so as they consider Jesus of Nazareth as the Messiah who has fulfilled the Messianic promises. In this way, they have clearly placed themselves within Christianity. They may be somewhat different from other Christians as they follow various Jewish rites and ceremonials, but that does not make them Jews.

    A fourth controversy stems from the manner in which the Chief Rabbinate of Israel has been handling marriage and conversion decisions in recent years. Conversions and marriages within Israel are legally controlled by the Orthodox Israeli Chief Rabbinate; therefore, a person not proven to be a Jew to the Rabbinate's satisfaction is not legally permitted to marry a Jew in Israel today.

    Although the Rabbinate has always refused to accept non-Orthodox conversions, until recent years it was more willing to accept the Jewish parentage of applicants based on personal testimony, and the validity of conversions based on the testimony of Orthodox Rabbis. However, in recent years the rabbinate, whose rabbis historically had a more Modern Orthodox orientation, has increasingly been filled by the more stringent Haredi camp.
    Orthodox Observance Categories Below are guidelines to understanding the observance categories on JWed.

    We do not use these terms to make judgments about an individual's observance, nor do we encourage categorization of people by "putting them in boxes". Our intention is solely to facilitate searches for a potential spouse; as an individual's religious outlook and practice are essential criteria in determining compatability.

    Modern Orthodox Liberal These tend to be individuals who are Shabbat and Kosher observant, but have a more "relaxed" or "open" approach to Halacha, sometimes accepting leniencies that are not accepted by those who espouse strict adherence to the dictates of the Halacha. Such individuals may, or may not be involved in regular and consistent Torah learning or prayer, although the general tendency is to be more "relaxed" in these areas as well.

    A commonality amongst this group is that they are open to secular activities such as bars, clubs, and movies. Modern Orthodox Machmir These tend to be individuals who strive to maintain a lifestyle according to the rules and guidelines of Halacha Jewish law ; often this is reflected in greater involvement in daily Torah learning and prayer. However, they are modern in the sense that they are not "Yeshivish" see the next category and readily engage in the secular world while leading an Orthodox observant life.

    Yeshivish Modern These tend to be individuals who identify more strongly with the Yeshivish-black-hat community, but feel that working in society is an essential part of their Judaism.

    Such individuals strive to embrace a structured Torah lifestyle with a professional secular career. Identification with a "Yeshivish" outlook can reflect itself in dress, which Rabbi one follows, and the Torah institutions that one attends or supports.

    Yeshivish Black Hat With these individuals, Torah learning, prayer, and careful adherence to fulfillment of Mitzvos are core elements to a life of intensive religious commitment and spiritual growth. Strict and unbending loyalty to Halacha is seen as normative. Generally, an avoidance of the secular world is encouraged, and barriers are seen as critical to protecting against secular influences.

    This can be reflected in an orientation in which additional emphasis is placed on prayer and fulfillment of Mitzvos with religious fervor and passion. Usually, there is a distinctive mode of Chassidic dress, which can vary according to the particular affiliation e. Breslov, Ger, Lubavitch ChabadSatmar etc. Often, an individual follows and professes allegiance to a particular spiritual guide Rebbe.

    Carlebachian These are individuals who are Shabbat and Kosher observant and tend to embrace a more spiritual, and relaxed observant lifestyle. This observant outlook emanates from followers of the late Rabbi Shlomo Carlbach who was an inspiration to many unaffiliated Jews in the 60's and 70's and who were drawn towards greater observance by a Rabbi who embraced a message of Torah, love of the Jewish people, and Israel, expressed through his own musicality.

    Shomer Mitzvot This category was created out of a demand for a no-name brand "Orthodox" category. Individuals who choose this category generally do not believe in labels or categorization.
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