CONVERSION IN REFORM HALAKHAH
followed the same path and found a variety of rationales for doing so, particularly in the lands of Western Europe in the early part of this century.
We have made other changes which represent accommodations to our time as well. The traditional texts and the codes of Joseph Karo and Moses Maimonides required a prospective convert to be introduced to some major and some minor mitzvot. Nothing more detailed was specified. We have developed this into a thorough introduction to Judaism and placed our emphasis upon the intellectual understanding of Judaism as well as acquaintance with its rituals. The prospective convert usually studies all, the major aspects of Judaism , and is introduced to Bible , Talmud , the medieval literature, philosophy, history, holidays, life cycle rituals and a good deal else. In this way we have sought to bring a good understanding of Judaism to the prospective converts and enable them to become part of the Jewish community.
Equally radical has been our quiet acceptance of children of mixed marriages through enrollment in Religious School . The ceremonies of Bar/Bat Mitzvah or Confirmation established their Jewishness without a formal conversion. This practice followed for decades was made official by the Central Conference in 1947.
There is no basis for this in the tradition and it represented a reaction to mixed marriage. No official conversion at the initial enrollment of the child took place, in an effort to cause as little discomfort to the non Jewish parent as possible. The enrollment in Religious School , which often represented a concession to family peace or to grandparents, slowly evolved into a Jewish commitment. This represented a realistic approach.