(ד) וְכֵן לְדוֹרוֹת כְּשֶׁיִּרְצֶה הָעַכּוּ''ם לְהִכָּנֵס לִבְרִית וּלְהִסְתּוֹפֵף תַּחַת כַּנְפֵי הַשְּׁכִינָה וִיקַבֵּל עָלָיו עֹל תּוֹרָה צָרִיךְ מִילָה וּטְבִילָה וְהַרְצָאַת קָרְבָּן. וְאִם נְקֵבָה הִיא טְבִילָה וְקָרְבָּן שֶׁנֶּאֱמַר (במדבר טו טו) "כָּכֶם כַּגֵּר". מָה אַתֶּם בְּמִילָה וּטְבִילָה וְהַרְצָאַת קָרְבָּן אַף הַגֵּר לְדוֹרוֹת בְּמִילָה וּטְבִילָה וְהַרְצָאַת קָרְבָּן:
(4) Throughout the generations, any non-Jew who wants to enter the covenant and come in under the 'wings of the Presence of God' accepts upon him or herself the yoke of Torah - he needs circumcision, immersion and a Temple offering. If female, she needs only immersion and an offering, as is said "As for you, so for the foreigner." That's to say, just as you (entered via) circumcision, immersion and an offering, so too the foreigner (shall enter via) circumcision, immersion and an offering.
Reform Movement's Statement on Jewish Status https://www.ccarnet.org/ccar-responsa/carr-61-68/
1. We do not view birth as a determining factor in the religious identification of children of a mixed marriage.
2. We distinguish between descent and identification.
3. The mobility of American Jews has diminished the influence of the extended
family upon such a child. This means that a significant informal bond with Judaism which played a role in the past does not exist for our generation.
4. Education has always been a strong factor in Jewish identity. In the recent past we could assume a minimal Jewish education for most children. In our time almost half the American Jewish community remains unaffiliated, and their children receive no Jewish education.
For those reasons the Central Conference of American Rabbis has declared: “The Central Conference of American Rabbis declares that the child of one Jewish parent is under the presumption of Jewish descent. This presumption of the Jewish status of the offspring of any mixed marriage is to be established through appropriate and timely public and formal acts of identification with the Jewish faith and people. The performance of these mitzvot serves to commit those who participate in them, both parents and child, to Jewish life.
“Depending on circumstances, mitzvot leading toward a positive and exclusive Jewish identity will include entry into the covenant, acquisition of a Hebrew name, Torah study, Bar/Bat Mitzvah, and Kabbalat Torah (Confirmation). For those beyond childhood claiming Jewish identity, other public acts or declarations may be added or substituted after consultation with their rabbi.”
October 1983
1. We do not view birth as a determining factor in the religious identification of children of a mixed marriage.
2. We distinguish between descent and identification.
3. The mobility of American Jews has diminished the influence of the extended
family upon such a child. This means that a significant informal bond with Judaism which played a role in the past does not exist for our generation.
4. Education has always been a strong factor in Jewish identity. In the recent past we could assume a minimal Jewish education for most children. In our time almost half the American Jewish community remains unaffiliated, and their children receive no Jewish education.
For those reasons the Central Conference of American Rabbis has declared: “The Central Conference of American Rabbis declares that the child of one Jewish parent is under the presumption of Jewish descent. This presumption of the Jewish status of the offspring of any mixed marriage is to be established through appropriate and timely public and formal acts of identification with the Jewish faith and people. The performance of these mitzvot serves to commit those who participate in them, both parents and child, to Jewish life.
“Depending on circumstances, mitzvot leading toward a positive and exclusive Jewish identity will include entry into the covenant, acquisition of a Hebrew name, Torah study, Bar/Bat Mitzvah, and Kabbalat Torah (Confirmation). For those beyond childhood claiming Jewish identity, other public acts or declarations may be added or substituted after consultation with their rabbi.”
October 1983
Transgender Conversion - Discussions on Ritual
CCAR (Reform) Teshuvah on Mila for a Transgender Woman https://www.ccarnet.org/ccar-responsa/nyp-no-5769-6/
The Forward https://forward.com/news/180975/for-transgender-converts-changing-gender-and-findi/
Excerpt:
Traditional conversion is a multi-step process that entails a lengthy period of study and reflection and, for men, circumcision. Depending on the denomination to which he is converting, an already circumcised man will undergo a symbolic circumcision by extracting a drop of blood from the penis — a ritual called hatafat dam brit. Both male and female candidates must appear before a three-person beit din, or religious court, which rules on a person’s sincerity in living as a Jew. The conversion is sealed with immersion in the mikveh in front of witnesses, an act that symbolizes spiritual rebirth.
Rabbis with experience converting transgender individuals say the candidates should be given ample leeway to decide what gendered aspects apply to them. “Given that this is so emergent and new, the pastoral considerations of talking this through with the person involved are very important,” Litman said.
When Litman works with a transgender man, for instance, she explains the significance of circumcision and then follows up with a neutral question: “What are your thoughts on that?” Most trans men say that circumcision doesn’t apply to them; however, some feel that it is important to undergo a symbolic circumcision in order to fully convert as a Jewish man. They undergo a modified hatafat dam brit by extracting a drop of blood from their genitals onto a piece of cotton and showing it to a witness, who confirms with the beit din that the ritual took place.
For trans women, circumcision can also be a tricky issue. Litman recounted a recent discussion on the Reconstructionist movement’s rabbinic listserv when a rabbi asked whether a transgender woman in his congregation must undergo circumcision in order to convert. At first, Litman counseled the rabbi against circumcision. Yes, the candidate has a penis, Litman argued — but she is a woman, and women don’t undergo circumcision in Jewish tradition. Then several colleagues made her rethink her position. “They said no, circumcision is like being called to the Torah,” she said. “We call them without regard to whether they are women or men. A person with a penis should have it circumcised regardless of whether that person is a man or a woman.”
CCAR (Reform) Teshuvah on Mila for a Transgender Woman https://www.ccarnet.org/ccar-responsa/nyp-no-5769-6/
The Forward https://forward.com/news/180975/for-transgender-converts-changing-gender-and-findi/
Excerpt:
Traditional conversion is a multi-step process that entails a lengthy period of study and reflection and, for men, circumcision. Depending on the denomination to which he is converting, an already circumcised man will undergo a symbolic circumcision by extracting a drop of blood from the penis — a ritual called hatafat dam brit. Both male and female candidates must appear before a three-person beit din, or religious court, which rules on a person’s sincerity in living as a Jew. The conversion is sealed with immersion in the mikveh in front of witnesses, an act that symbolizes spiritual rebirth.
Rabbis with experience converting transgender individuals say the candidates should be given ample leeway to decide what gendered aspects apply to them. “Given that this is so emergent and new, the pastoral considerations of talking this through with the person involved are very important,” Litman said.
When Litman works with a transgender man, for instance, she explains the significance of circumcision and then follows up with a neutral question: “What are your thoughts on that?” Most trans men say that circumcision doesn’t apply to them; however, some feel that it is important to undergo a symbolic circumcision in order to fully convert as a Jewish man. They undergo a modified hatafat dam brit by extracting a drop of blood from their genitals onto a piece of cotton and showing it to a witness, who confirms with the beit din that the ritual took place.
For trans women, circumcision can also be a tricky issue. Litman recounted a recent discussion on the Reconstructionist movement’s rabbinic listserv when a rabbi asked whether a transgender woman in his congregation must undergo circumcision in order to convert. At first, Litman counseled the rabbi against circumcision. Yes, the candidate has a penis, Litman argued — but she is a woman, and women don’t undergo circumcision in Jewish tradition. Then several colleagues made her rethink her position. “They said no, circumcision is like being called to the Torah,” she said. “We call them without regard to whether they are women or men. A person with a penis should have it circumcised regardless of whether that person is a man or a woman.”
Regarding Israel's Law of Return
“for the purpose of this law, Jew means a person born to a Jewish mother, or who has become converted to Judaism, and who is not a member of another religion” (Law of Return -Amendment, March, 1970, #4b; M. D. Goldman, Israel Nationality Law, p. 142; Israel Law Journal, Vol. 5, #2, p. 264). Orthodox efforts to change this to read “converted according to halakhah” have been defeated on various occasions. We should note that although the definition of a Jew was narrowed, another section of the law broadened the effect of the Law of Return and included “the child and grandchild of a Jew, the spouse of a Jew and the spouse of the child and grandchild of a Jew – with the exception of a person who was a Jew and willingly changed his religion” (Law of Return Amendment #2, #4a, March, 1970). This meant that a dual definition (descendants from Jewish mothers or fathers) has remained operative for immigration into the State of Israel.
The decision of an Israeli Court is a secular decision.
“for the purpose of this law, Jew means a person born to a Jewish mother, or who has become converted to Judaism, and who is not a member of another religion” (Law of Return -Amendment, March, 1970, #4b; M. D. Goldman, Israel Nationality Law, p. 142; Israel Law Journal, Vol. 5, #2, p. 264). Orthodox efforts to change this to read “converted according to halakhah” have been defeated on various occasions. We should note that although the definition of a Jew was narrowed, another section of the law broadened the effect of the Law of Return and included “the child and grandchild of a Jew, the spouse of a Jew and the spouse of the child and grandchild of a Jew – with the exception of a person who was a Jew and willingly changed his religion” (Law of Return Amendment #2, #4a, March, 1970). This meant that a dual definition (descendants from Jewish mothers or fathers) has remained operative for immigration into the State of Israel.
The decision of an Israeli Court is a secular decision.