This year I have had the opportunity to visit the remnants of Jewish communities in two totally different countries and cultures, Ethiopia and Portugal. Such an experience gives one a new perspective on the meaning of Jewishness and of the Jewish community.In Ethiopia, we saw hundreds of people whose ancestors had freely converted to Christianity, but who were now returning to Judaism. We also met members of a community of Jews whose ancestors had publicly pretended to be Christians for a variety of reasons while secretly observing Judaism. Now many of the young generation have returned to public observance of Judaism, establishing a very visible synagogue in one of the poorer neighborhoods of Addis Ababa.In Portugal, we met some people who were the descendants of anusim, Jews who were forcibly converted to Christianity under the pressure of the Catholic Church more than 500 years ago. They were anxious to return to Judaism and to be accepted as Jews. In Belmonte, we visited an entire village that had returned to Judaism. We also visited synagogues where the members were Jews from other parts of the world who had come to Portugal within the last hundred years and now lived freely in a place where not long before, no Jew was allowed to exist. In addition, we participated in the moving conversion ceremony of a couple from a completely non-Jewish background who were joining their fate to that of the Jewish people out of conviction and deep belief.Meeting these remnants of lost Jewish communities, I was reminded of the kabbalistic teaching concerning holy sparks that have been lost in the universe and require redemption before the world can be perfected – a philosophy, ironically, that had its origins in the shattering destruction and exile of Iberian Jewry. It seemed to me that there was a parallel between this teaching and the current situation of various Jewish communities. The lost sparks of Jewish life have been scattered throughout the world – be it in Ethiopia, Portugal, Spain, Russia or elsewhere – and now there is a wonderful opportunity to gather at least some of them back into Judaism and the bosom of the Jewish people.ALTHOUGH THE situation of so many Russians now living in Israel may be somewhat different, this, too, is a question of reclaiming the remnants of Jewish communities that were in danger of being lost. It is well known that hundreds of thousands of the Russians who have immigrated to Israel are not Jewish according to the definition of Jewish Law, since their mothers are not Jewish, although either their fathers or their grandparents were. A great many of these people already consider themselves Jews and think of themselves as Israelis. Some practice the Jewish religion; others are far from it, but would be willing to learn about and accept Judaism, even if they are not yet prepared to observe all its precepts.Unfortunately the attitude of the religious establishment in Israel has made this return difficult. Instead of being welcoming and attempting to embrace these people and lead them into Judaism in a loving way, the establishment has insisted on the strictest interpretations of Jewish Law – far beyond what the Halacha actually requires. The result has been that many are discouraged by what they hear others have experienced and do not even make an attempt. They become alienated from their heritage. In the future, this will be seen as a tragic mistake and a missed opportunity of historic proportions.The story of Ruth has always provided a paradigm for conversion. When Ruth says, “Your people shall be my people, your God my God” (Ruth 1:16), she is expressing well that conversion is both an attachment to the people of Israel, its history, its culture and its fortunes, and an attachment to the religion of Israel. It is not accidental that peoplehood precedes religion. Those who have identified themselves with the Jewish people and come to live in the Jewish state have made the first step toward conversion. A welcoming approach would enable them to see the beauty of the Jewish religion as well, so they could feel a full part of the Jewish community. Would that our religious leaders had the sensitivity and the good judgment to approach the problem in that way. ■ The writer, former president of the International Rabbinical Assembly, is a twotime winner of the National Book Award. His latest book is The Torah Revolution (Jewish Lights).
