My Near Conversion to Orthodox Judaism, pt III

Near Conversion, part 3

Emergent Orthodox observance—this is what joins these two families. Charles and Lillian Stein* were initially an intermarried couple. Lillian’s recent conversion was a race car propelled by the fact that her husband was a Jew by birth. Intermarriage was a blight to be remedied by Lillian’s conversion.

Charles and Peter, returning from Friday evening Ma’ariv, climb the stairs to Charles’ home. The rich aroma of Shabbos dinner greets them as they leave outside the cold of a late-March snow. They join Lillian, Tonya, and Schmuel at the Shabbos table. Kiddush, divrei Torah, sharing, zemiros, and bircas ha-mazon take the four late into the evening.

Peter, Tonya, and Schmuel are spending the night. With the usage of the community eruv prohibited due to legalities germane to its validity, spending Shabbat with another observant family allows Tonya Shabbat socialization. Many of the observant in the community use the eruv, but Peter and Tonya’s supervisory beit din (“house of judgement/halakhah”) prohibits it. Peter and Tonya’s inability to use the eruv prevents the two of them from leaving the home simultaneously as they cannot carry their three-month old son out of the house. In these circumstances, Shabbat becomes solitary confinement for Tonya. Today is a welcomed exception.

Discussion centers around the theme of Jewish perspectives on conversion.

“You have to learn Hebrew before you can finish your conversion?” Charles rephrases Tonya’s statement as a question.

“Yes, Rabbi F. told Rabbi A. that Hebrew learning is a must for conversion,” affirms Tonya.

“He did the same for Lillian,” recalls Charles, “but I went to Rabbi A. I told him that this was nonsense, and he listened to me. You should do the same.”

“But, it’s not the same” asserts Peter. “You know? Neither of us is a Jew. Aside from whatever personal investment they may have in us, it would be welcomed if we quit.”

“Well, that’s ridiculous,” Lillian chimes in.

The Steins are a welcomed change of perspective to Peter and Tonya. Though they live only a stone’s throw from the shul, the Steins exhibit the most contemplatively critical yet humble observance that Peter and Tonya have encountered.

“If I might bring this topic up, I mean it’s not exactly [Orthodox]…” Peter pauses as the Steins motion for him to continue. “When we were Christians, we always felt as though we had to convert everyone.”

“Yeah, I remember thinking that if I did not tell my co-workers about [Yeshua] that their blood was on my shoulders!” interjects Tonya.

“Exactly! It’s so different in Judaism. A person, a gentile can be righteous and pleasing to HaShem without becoming a Jew” asserts Peter, “I really like this universal aspect about Judaism, but I am not convinced that Noachide universalism is authentic to ancient Judaism.”

Charles agrees, “I’ve read studies associating the rise of the [Seven Noachide Commandments] among the rabbis as a means to address the need to placate their host nations and religions.”

“Precisely!” Peter states with recognizable excitement, as he adds, “I couldn’t image contenting myself with Noachide religion. I do not know how anyone could choose such a limited path when there is so much more.”

The conversation continues on this topic. The four retire late. The following morning Charles and Peter will arrive early for Shabbat minyan as the chazzan recites from the morning blessings:

Baruch ata Adonai elohaynu melekh ha-olam shelo osani goy
(“Blessed are you Lord our God, King of the universe, for not making me a gentile”).

Along with those present, Peter will state “amein” as his heart burns with longing for covenant identity.

* Actual names removed for privacy.