rejection, even for consideration as converts, was based upon their ulterior motivation and the likelihood that they would 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 , Heichal Yitzchak, Even Haezer 1,#20; Meir Arak, Imrei Yosher 1,#176; Abraham Kook , Daat Kohen,#154; Moses Feinstein , Igerot Mosheh, Yoreh Deah 1,#157, 160; Even Haezer 111,#4. It is, therefore, quite clear that in Judaism , belief in God has been considered and was implied as a basis for conversion. The nature of that belief may have varied considerably, as there has always been wide latitude in Judaism and many divergent concepts have been acceptable.
The Biblical figure Ruth has generally been taken as the prototype for all later converts. Her classical statement(Ruth 1:16) mentioned God only at its end, leading some commentators to the conclusion that while rejection of pagan beliefs was considered essential, belief in God might be achieved gradually. The Biblical Book of Job and many of the psalms display questions verging on agnosticism. Some Spanish Jewish philosophers and those of Renaissance Italy expressed similar doubts. Such thoughts were, however, rejected in the more restrictive ghettos of Central and Eastern Europe. In modern times the writings of Mordecai Kaplan , Walter Kaufman , and a host of others have presented a variety of radical positions, sometimes close to agnosticism. Sections of the English prayers in the service of Gates of Prayer are written from this questioning stance. Many prospective converts have been and will be motivated by the openness of Judaism which encourages exploration of all ideas even while demanding that the Jewish path of life(halakhah) be followed. The woman in question does not deny the existence of God and is not an atheist. We would not have accepted her if she denied the existence of God , but we should accept this convert with the feeling that her attachment to Judaism
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