SELECTED REFORM RESPONSA
character of these non-Jewish men and women.” A list of fourteen reasons for not accepting the non-Jewish partner into a congregation was provided. Congregational membership could be retained by those already holding it, even after a mixed marriage, but would not be accepted initially. Such an individual would be permitted to worship with the congregation, but could not join it. In either case, it was recommended that synagogue honors be withheld, and the non-Jewish members of the family were not granted burial rights. The statement concluded with a milder injunction considering it“a mistake to permit the unconverted non-Jewish wife to be a member of the women’ organization of the congregation.” The Law Committee of the Rabbinical Assembly has dealt with the question further, but not in published responsa.
Orthodox Judaism has not changed its approach to this question. Civil marriages are not recognized by most Orthodox authorities. When a civil marriage has united a Jew and a non-Jew and, subsequently, the non-Jew converts to Judaism , some Orthodox authorities have refused to conduct a religious marriage (Mishnah , Yev. 11.8), while others have followed a more lenient point of view as did Ben Zion Uziel (Mishpetei Uzi-el, Yoreh De-ah,#14; also see B. Schereschewsky, Dinei Hamishpaha, pp. 80fF).
There were a number of responsa by David Hoffman (Melamed Leho-il, vol. 3,#10, 14, etc.) which dealt with the status of intermarried individuals, especially in cases of a later desire to convert, or where there was some concern about the future of the offspring of such a union. Such converts were refused. Similar responsa are also found in Moses Feinstein 's /gerot Mosheh, Even Ha-ezer,#73, 44, etc.) and elsewhere. All of them simply reported the incidence of intermarriage and decried it.
Israeli law has followed Orthodox law in matters involving family and personal status. It has, however, recognized civil marriages
238