Agreement elevates the elite, weakens rabbis in the trenchesby rabbi marc angel & rabbi avraham weiss
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The Chief Rabbinate of Israel and the Rabbinical Council of America have concluded an agreement related to conversion that will allow the two groups to work together. This solves a problem that reached its peak when Israel's Sephardic chief rabbi, Shlomo Amar, announced in April 2006 that he would no longer automatically recognize conversions performed by rabbis belonging to the RCA, the main union of Orthodox rabbis in America.
According to the terms of the agreement, the Chief Rabbinate approved a list of about 15 RCA rabbinic courts and approximately 40 rabbinic judges whose conversions will be accepted. From this point on, only conversions done by these rabbis or tribunals will be recognized. Any rabbi who wishes to be added to that list needs the approval of two leading Yeshiva University rabbis representing the RCA and one from the Chief Rabbinate. The RCA and the Chief Rabbinate also agreed that all conversions previously performed by rabbis, other than the 40, are subject to re-evaluation by the head of the RCA's Beth Din of America.
This agreement is deeply disturbing on many levels. What is most troubling is that conversions done years ago with the informal backing of the RCA are now being scrutinized. This strikes at the very ethical fabric of halachah. Over the years, thousands of people have been halachically converted and now they and their children, and for that matter, their marriages, will all be questioned. The pain that this will cause the convert will be unbearable.
Indeed, the RCA's capitulation to the demand of the Chief Rabbinate to scrutinize past conversions done by its members raises the strong possibility that down the line the bar may be raised even higher. Years from now a new, more extreme Chief Rabbinate may pressure the RCA to question "sanctioned" conversions being done now.
Not only is the convert's status questioned here, but the respected positions of local rabbis are also at stake. The policy sends a clear message that rabbis who have Orthodox ordination and are not among the chosen 40 do not have sufficient knowledge, judgment and wisdom to perform conversions — and they never have.
There is an irony here: Congregational rabbis have a greater understanding of the issues surrounding conversion than those who are primarily situated in the beit midrash. These synagogue rabbis who are in the trenches with potential converts have a unique understanding of the situations and conditions that affect their respective constituents. As is displayed on their ordination documents, these rabbis are sent to spread Torah to their communities and have been invested with the trust, power and weight of our Torah to help shape the Jewish world. This decision undermines their mission.
There are other ways to develop a mechanism of oversight. One proposal could have been that junior rabbis in their first three years do conversions under the guidance of senior rabbis. Additionally, the RCA could have questioned individual rabbis whom they suspected were doing conversions improperly.
We are not the first to raise concerns about the Israeli Chief Rabbinate. Over the last few years, there have been legitimate and important Orthodox voices in Israel that have expressed opposition to its rightward trend and its hard-line position concerning conversions in Israel. Now the Chief Rabbinate is dictating its specific conversion standards to those living thousands of miles away in the United States.
Rather than extend the Chief Rabbinate's reach to the diaspora, the RCA should display confidence in its loyal members by declaring that their conversions are valid and acceptable in the eyes of God and halachah. This should be our posture as we move forward together with like-minded voices in Israel.
This was a moment of truth. The criteria on conversion as drafted by the RCA and Chief Rabbinate are the most stringent and do not reflect the range of legitimate halachic opinions. The approach insists, for example, that parents converting an adopted child commit to 12 years of yeshiva education. But suppose parents are only prepared to make an eight-year commitment; suppose they are committed to sending their child to a community day school; suppose, as is a growing trend in our Jewish world, they simply cannot afford tuition; and suppose their child has a learning disability and must be sent to a secular school?
We have received reports that such potential converts have already been turned away. What is next? Will past conversions, such as these, now be nullified retroactively?
If these standards become the criteria for who is a Jew, it means there will be only one voice — enforced by just two rabbis — speaking for Modern Orthodox Jews in America.
What makes this chapter especially sad is that the new arrangement not only undermines the power of local rabbis as teachers and spiritual guides, but puts fear into the hearts and minds of many converts who are upstanding Torah-observant and God-fearing Jewish souls.
Rabbi Marc Angel is the rabbi emeritus of Congregation Shearith Israel in New York and past president of the Rabbinical Council of America.
Rabbi Avraham Weiss is the senior rabbi of the Hebrew Institute of Riverdale and a longtime member of the RCA. This piece appears courtesy of JTA.
Two views: But is it good for the converts?