Guidance on whether to allow converts to Christianity into Torah classes; Each case must be evaluated individually, based on the likelihood of return and the risk to others; Converts who proselytize or seek validation should be excluded; Those who left Judaism with external motivations may be welcomed if it fosters sincere return
By the Grace of G-d
20 Cheshvan, 5739
Brooklyn, N.Y.
Dr. David Kazhdan
Harvard University
Department of Mathematics
Science Center
One Oxford Street
Cambridge, Mass. 02138
Greeting and Blessing:
For technical reasons it is more convenient to reply to your letter in English than in Russian. You may, of course, continue to write to me in Russian, but let me know if you prefer to receive the reply in Hebrew, Yiddish, or English.
Now to reply to the questions in your letter of 3 Cheshvan which reached me with some delay:
Question 1. In a certain city there are Jews who converted to christianity, and some of them now feel an urge towards Judaism and would like to join a Torah-study group. What should be the attitudes towards them?
Answer. In general, each individual has to be considered as a separate case, and the criterion for admission to the study group should be an assessment of the expected result: Is the individual likely to return to Judaism by attending the Torah study, or will it have the opposite effect?
In making such an assessment, two kinds of individuals should be borne in mind. There may be one who has become a missionary. In this case, he should not be judged in “the scale of merit.” Moreover, it is in the nature of such a convert to seek “justification” for his conversion at every opportunity. Hence he will not stop at deliberately distorting and misrepresenting the truth.
A further factor is this: The Torah classes are attended by Jews, not all of whom are 100% firmly entrenched in Judaism; some of them are rather weak and have doubts. Consequently, if these were to meet with the said element in an atmosphere of Torah learning and discussion, the association may be very harmful to them in view of the weakness of their own conviction.
On the other hand, there is a second type of convert, namely, those who converted not because they have been brainwashed, but for some foolish external reasons, and more particularly those who come under the category of "Tinokos shenishbu." In this case, the prospect of helping them return to Judaism is, of course, more promising.
The above are general guidelines, and each individual case should be considered on its own merits, as mentioned...
