SELECTED REFORM RESPONSA

Some authorities were more lenient in regard to ulterior motives, so Hillel (Shab. 31a) readily accepted a convert who stated that he wished eventually to become a high priest. R. Hiya accepted a woman who wanted to marry one of his students(Men. 44a). In modern times, although most Orthodox authorities would reject those who seek to join us for the sake of marriage, some would accept them in order to avoid the conversion by Reform rabbis (Mendel Kirshbaum, Menahem Meshiv,#9), because civil marriage has preceded, or because the couple is living together(David Hoffman, Melamed Lehoil, Even Haezer 8, 10; Yoreh Deah 85). Similar arguments have been advance by Meshulam Kutner in Uketora Yaasu, and by Moses Feinstein in Igerot Mosheh, Even Haezer# 27. However, the greatest number of Orthodox authorities have rejected these arguments(e.g. Joseph Saul Nathanson , Jacob Ettlinger , and Yehiel Weinberg). This rejection, even for consideration as converts, is based upon their ulterior motivation and the likelihood that they will not accept all of the commandments which are not generally observed in the Jewish

community today and probably not kept by the Jewish partner (Isaac Herzog , Heikhal Yitzhaq, Even Haezer 1,#20; Meir Arak , Imrei Yosher 1,#176; Abraham Kook , Daat Kohen,#154; Moses Feinstein , Igerot Mosheh, Yoreh Deah I,#157, 160; Even Haezer 111,#4.

Some Orthodox authorities have ruled that the conduct of a Jewish way of life, even without documentation of conversion, creates a valid assumption of Jewishness(A. Karelitz , Chazon Ishel, Yev., par. 83.,#6; Bet Din Harabanim Hagadol, Jerusalem , Appeal 1968/26, case of Chanoch and Miriam Langer). Each of these decision was based upon Talmudic statements which indicated that this line of thought applied in cases where either father or mother was Jewish (Yev. 45b) and conversion was presumed.

ur question. Although

Now let us turn to the specifics of yo ction and intellectual

the Reform Movement has insisted on instru

137