Avineri challenges orthodox monopoly
Photo: GPO
Supreme Court and rabbis' responsibility
Moral obtuseness and heartlessness lead the way to Rabbinate's decisions on conversion
The Supreme Court's decision to acknowledge non-Jews as Jews under the Law of Return brought about a few problems; although the decision relates to non-Jews who have started their conversion process in Israel, they will, in fact, be converted by reform and conservative congregations abroad.
This decision not only builds up the status of conservative and reform Jewish communities - a positive consequence in its own right – but actually has a much greater effect on the country's Jewish identity, one of the most sensitive issues in Israel.
In its decision, the Supreme Court actually gave Jewish Diaspora communities, regardless of whether or not they have any direct relation to Israel, the authority to decide who can become part of the people of Israel under the Law of Return.
I am not sure the Supreme Court justices were actually aware of all the implications of their decision, even though it is obvious such a decision will have implications stretching far beyond the status of conservatives and reforms in Israel.
The problem of the tens of thousands of non-Jews who immigrated to Israel from the former USSR has been waiting for a solution for years; these newcomers came to Israel either married to Jews or as descendents of ones.
Many of these non-Jews have been willing to convert for years, but the gates of orthodox conversion are virtually sealed to them; the Rabbinate demands they lead religious lifestyles as precondition for conversion.
'Rabbis should look at themselves first'
Although the Israeli government is aware of this problem, and the Ne'eman Committee recommended several changes within the existing system, none were actually implemented.
When the biblical Ruth became part of the people of Israel, she settled in saying: "Your people – my people, your god – my god;" and it was the expression of utmost devotion, solidarity and willingness for partnership.
But in contemporary Israel, the Rabbinate chose to express partnership and solidarity with moral obtuseness and heartlessness. It refuses to realize that if it keeps the gates of conversion locked, there may be consequences, and a large non-Jewish minority seeking religious alternatives in the Jewish state is a possibility.
The rabbis must not complain about the Supreme Court or about the conservative and reform movements; they should look at themselves first. The more they persist being so stubborn and shut down, the consequences will be all the more severe.
Most of the Israeli public accepts this orthodox monopoly, but the situation may change if the rabbinate continues to damage Israel's Jewish identity with its fanaticism.
