Snippets from the article by Amanda Borschel-Dan, Times of Israel

[Click for the full TOI article]

amanda-b-d… Today, the new poster child of religious civil disobedience wears a knitted kippa. And faced with a recalcitrant Knesset ever fearful of disturbing the tenuous status quo, the movement is employing a strategic shift away from legislation and toward the use of other big guns, including class action lawsuits.

A new battle begins, and its arena is the court of law.

This year, seeing no prospect of progress through legislation, it has ramped up its efforts to create precedents through the court system, a tactic Liberal Judaism in Israel has employed for decades. And the rabbinate is on the defensive.

[One particular] petition, which was brought by Itim alongside other organizations, is interesting in that there are two landmark issues at stake: The first asks whether those without the legal status of residents of Israel may convert in Israel and subsequently petition for citizenship. Currently, under the Law of Return, they cannot gain citizenship.

The second matter under discussion is whether Orthodox conversions in Israel that are completed through independent conversion courts outside of the state’s Conversion Authority should be recognized by the Interior Ministry. (After a Supreme Court decision in 2002, Reform and Conservative conversions in Israel are recognized by the state, although the converts are not viewed as Jewish by the chief rabbinate so they cannot legally marry, etc.)

It is this second issue, of domestic halachic conversion courts outside the rabbinate, that quickly became relevant in late summer with the establishment of the independent Orthodox-run Giyur Kahalacha.

According to the 2015 Israel Religion and State Index conducted by Israeli NGOHiddush: For Religious Freedom and Equality, some 64% of Israelis support the recognition of all forms of religious conversion, including Reform and Conservative. Among secular Jews, the majority of Israel’s Jewish population, 90% support recognizing all forms of religious conversion (53% would also recognize secular conversion). Interestingly, among immigrants, the support was less, at 82%.

However, the Giyur Kahalacha initiative is, as Farber puts it, “the first frontal challenge to the rabbinate on conversion from the Orthodox community.”

“We Israelis understand that the American model of separation of church and state is not relevant to a Jewish state. But we see no reason why religious bodies should be part of the legislative or judicial branches… It’s fine if the government chooses to support religious bodies, but it should support all streams and communities.”

Kariv and others believe that if the critical grassroots mass of those seeking independent avenues for marriage, conversion and kashrut continues, increased official recognition and government support for all streams of Judaism is inevitable.

Taking it one step further, in August, Dr. Shuki Friedman from the Israel Democracy Institute wrote in an op-ed published in Haaretz that “the trend towards privatization of religious services heralds not only the death of the rabbinate – it creates a de-facto separation between religion and the state. The less relevant the rabbinate and the official and established religious services it provides, the more significant the separation between religion and the state. And if that is the actual situation, in the end the legislators will have no choice but to recognize it by means of legislation as well.”

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