Jewish by Birth

עברית

This sheet describes how Judaism is transferred through matrilineal descent. Families which regard their children based on legacy find that their child can only be considered Jewish if the mother is Jewish. This passage of descent can be understood through several levels. The spectrum binary seems to continuously affect the transfer of religious identity for Jews. The social position of Jews may be regarded as a dynamic based on gender. Due to the succession of heritage one may only be considered Jewish if their mother is Jewish. We intend to understand why the Torah and commentary reflect one’s religious identity. The identity of individuals has been carefully considered so please attempt to understand how this concept is not black and white for Jews. English

אורח חיים רפ״ב:ג׳

הכל עולים למנין ז' אפי' אשה וקטן שיודע למי מברכין אבל אמרו חכמים אשה לא תקרא בציבור מפני כבוד הציבור: הגה ואלו דוקא מצטרפים למנין הקרואים אבל לא שיהיו כולם נשים או קטנים (ר"ן וריב"ש) ודין עבד כנעני כדין אשה אבל אם אמו מישראל מותר לעלות (הגהות מיי' פי"ב מהל' תפלה) ואסור לקרות בראש מגולה ואין איסור לקרות ע"ה נכבד ועשיר וגדול הדור לפני ת"ח כי אין זה בזיון לת"ח רק כבוד לתורה שמתכבדת באנשים גדולים (א"ז) וממזר מותר לעלות לס"ת (מהר"א מפרא"ג) וע"ל סי' קל"ו מסדר הקרואים:

Shulchan Arukh, Orach Chayim 282:3

All arise to [read the Torah when] seven [are called up], even a woman and a child who is knows who we bless, but the Sages said: A woman shall not read [the Torah] in public, out of concern for the honor of the community. Rem"a: And these specifically may be include in those who read, but they may not be all women or children (Ra"n and Riva"sh). And a Canaanite slave is treated as a woman, but if his mother is Jewish he may go up [to read the Torah] (Hagahot Maimoniyot, Prayer and the Priestly Blessing, ch. 12).

Contemporary Halakhic Problems, Vol II, Part I, Chapter IV Marriage, Divorce and Personal Status 59

Another authority who maintains that the child of a Jewish mother born of a non-Jewish father requires conversion is R. Ya'akov of Lissa, as stated in a responsum addressed to R. Shlomoh Zalman Lipschitz of Posen, published in the latter's Hemdat Shlomoh, Even ha-Ezer, no.2, and quoted by Pitḥe Teshuvah, Even ha-Ezer 4:1. Moreover, R. Ya'aḳov of Lissa advances the novel view that such a child, subsequent to conversion, is different from ordinary converts in that he is forbidden to marry a mamzer and that, if a first-born, he must be redeemed subsequent to conversion. This position is predicated upon the rationale that prior to conversion the child has the status of the father but that, upon conversion, the child is not like a "newborn baby," but rather acquires the status of the Jewish mother. Although supported by Torat Hesed, II, no. 3, sec. 7, this view is rejected by Teshuvot Hemdat Shlomoh, no. 3, and Hazon Ish, Even ha-Ezer: Nashim, no. 6, sec. 7.

קידושין ע״ו ב:י׳

אושפזיכניה דרב אדא בר אהבה גיורא הוה והוה קא מנצי איהו ורב ביבי מר אמר אנא עבידנא סררותא דמתא ומר אמר אנא עבידנא סררותא דמתא אתו לקמיה דרב יוסף אמר להו תנינא (דברים יז, טו) שום תשים עליך מלך מקרב אחיך כל משימות שאתה משים לא יהיה אלא מקרב אחיך

Kiddushin 76b:10

The Gemara relates: Rav Adda bar Ahava’s host was the son of a convert, and he and Rav Beivai were quarreling. One said: I will perform the service of the city, i.e., I will be appointed to a position of authority, and one said: I will perform the service of the city. They came before Rav Yosef to decide between them. Rav Yosef said to them: We learned: “You shall set him king over you, whom the Lord your God shall choose; one from among your brothers” (Deuteronomy 17:15). The repetition of the verb “set” in the verse [som tasim] indicates: All appointments that you appoint may be only from among your brothers. Therefore, a convert may not serve in any official position.

קידושין ע״ו ב:י״א

אמר ליה רב אדא בר אהבה ואפילו אמו מישראל אמר ליה אמו מישראל מקרב אחיך קרינא ביה הלכך רב ביבי דגברא רבא הוא ליעיין במילי דשמיא ומר ליעיין במילי דמתא אמר אביי הלכך מאן דמשרי צורבא מדרבנן באושפיזיכניה לאשרי כרב אדא בר אהבה דידע למהפיך ליה בזכותיה

Kiddushin 76b:11

Rav Adda bar Ahava said to Rav Yosef: And does this halakha apply even if the mother of the person in question is born Jewish? In other words, does this apply to one whose father is a convert? Rav Yosef said to him: If his mother is born Jewish, the words: “From among your brothers” are said about him. Therefore, now that it has been determined that this person’s mother was born Jewish and that he is fit to serve a public role, Rav Beivai, who is a great man in Torah learning, should oversee the matters of Heaven, i.e., the public issues that involve the performance of mitzvot; and the Master, Rav Adda bar Ahava’s host, should oversee the other matters of the city. Abaye said, as a moral of the story: Therefore, if one has a Torah scholar as a guest, let him host a person such as Rav Adda bar Ahava, who knows how to plead in his favor, as it was the argument of Rav Adda bar Ahava that led to his host’s appointment.

Joe Rutten