Jewish men dating non jewish woman

28 Feb

(Moabites were descendants of Lot, Abraham's nephew, not Canaanite.) In several places in the Tanakh, there are relations which obviously were intermarriages - for examples, King David is described as marrying the daughter of the king of Geshur, In any case, after the Babylonian Captivity disquiet seems to have arisen about such exogamy; the Book of Malachi declares that the intermarriage with "the daughter of a foreign god"(something different from marrying a non-Jewish person) that had occurred was a profanity, though Malachi also argues against divorce.Christine Hayes compares the Deuteronomic and Ezran viewpoints on intermarriage, and discusses in terms of ritual impurity and the fear of profaning the seed of Israel.was viewed as an act of rebellion, a rejection of Judaism.Jews who intermarried were essentially excommunicated. But now, intermarriage is often the result of living in an open society..." on its website, stating, "Intermarriage is the positive consequence of a free and open society.If the Jewish community is open, welcoming, embracing, and pluralistic, we will encourage more people to identify with the Jewish people rather than fewer.First and foremost, Hayes holds that the fear of profaning the seed of Israel was the underlying rationale for the ban in exogamous marriage, rather than the ritual impurity of Gentiles in general.She also argues that the regulations on intermarriage in the times of Ezra were different from the restrictions on intermarriage according to the book of Deuteronomy.

jewish men dating non jewish woman-27jewish men dating non jewish woman-19jewish men dating non jewish woman-22jewish men dating non jewish woman-4

Hence, all the Biblical passages that appear to support intermarriages, such as that of Joseph to Asenath, and that of Ruth to Boaz, were regarded by the classical rabbis as having occurred only after the foreign spouse had converted to Judaism.Progressive rabbinical associations have no firm prohibition against intermarriage; according to a survey of rabbis, conducted in 1985, more than 87% of Reconstructionist rabbis were willing to officiate at interfaith marriages, The Central Conference of American Rabbis, the Reform rabbinical association in North America and the largest Progressive rabbinical association, consistently opposed intermarriage at least until the 1980s, including their members officiating at them, through resolutions and responsa.Today, however, Reform and Reconstructionist rabbis, according to Jack Wertheimer, seem not at all concerned about intermarriage and have nothing to say in public about it.This was "based on the fear that intimate contact with the Canaanites will lead Israelites to imitate their idolatrous and immoral ways." Thus, Hayes contrasts the restrictions on intermarriage at the time the Torah was written with the time of Ezra by pointing out that the Torah did not prohibit intermarriage between all Gentiles, only those in the seven nations specified.Furthermore, the intent of the Ezra ban was different in that it was based on the preservation of a holy seed, as opposed to the idea in the Torah that contact with the Canaanites would lead to the Israelites imitating their idolatrous and immoral ways.