Please improve it by verifying the claims made and adding inline citations. Statements consisting only of original research should be removed. January Learn how and when to remove this template message The Biblical position on exogamous marriage is somewhat ambiguous; that is, except in relation to intermarriage with a Canaanite , which the majority of the Israelite patriarchs are depicted as criticising.
Moabites were descendants of Lot, Abraham's nephew, not Canaanite. In several places in the Tanakh, there are relations which obviously were intermarriages — for examples, King David is described as marrying the daughter of the king of Geshur ,  and Bathsheba as having married Uriah the Hittite. King Solomon is notable for having taken many foreign wives and serving their idolatries.
First and foremost, Hayes holds that the fear of profaning the seed of Israel was the underlying rationale for the ban in exogamous marriage, rather than the ritual impurity of Gentiles in general. She also argues that the regulations on intermarriage in the times of Ezra were different from the restrictions on intermarriage according to the book of Deuteronomy.
For example, the Ezra ban on intermarriage was different in that it was 1 Universal in scope, and 2 had the rationale that intermarriage was the profanation of the holy seed of Israel.
This was "based on the fear that intimate contact with the Canaanites will lead Israelites to imitate their idolatrous and immoral ways. Furthermore, the intent of the Ezra ban was different in that it was based on the preservation of a holy seed, as opposed to the idea in the Torah that contact with the Canaanites would lead to the Israelites imitating their idolatrous and immoral ways.
Later laws and rulings[ edit ] Although most of the rabbis in the Talmud considered the Deuteronomic law to refer only to marriage to Canaanites, they considered all religious intermarriage to be prohibited at least rabbinically. In Moses of Coucy induced the Jews bespoused by such marriages to dissolve them. A foundling — a person who was abandoned as a child without their parents being identified — was classified as a non-Jew, in relation to intermarriage, if they had been found in an area where at least one non-Jew lived even if there were hundreds of Jews in the area, and just one non-Jew ;  this drastically contrasts with the treatment by other areas of Jewish religion, in which a foundling was classified as Jewish if the majority of the people were Jewish, in the area in which the foundling was found.
The more liberal Jewish movements—including Reform , Reconstructionist collectively organized in the World Union for Progressive Judaism —do not generally regard the historic corpus and process of Jewish law as intrinsically binding. Neither are non-Jewish spouses usually encouraged to convert to Judaism anymore. The Society for Humanistic Judaism answers the question "Is intermarriage contributing to the demise of Judaism?
If the Jewish community is open, welcoming, embracing, and pluralistic, we will encourage more people to identify with the Jewish people rather than fewer. Intermarriage could contribute to the continuity of the Jewish people. Orthodox rabbis refuse to officiate at interfaith weddings, and also try to avoid assisting them in other ways. Secular intermarriage is seen as a deliberate rejection of Judaism , and an intermarried person is effectively cut off from most of the Orthodox community, although some Chabad-Lubavitch and Modern Orthodox Jews do reach out to intermarried Jewish couples.
The Rabbinical Assembly Standards of Rabbinic Practice prohibit Conservative rabbis from officiating at intermarriages. The Leadership Council of Conservative Judaism recently published the following statement on intermarriage: In the past, intermarriage Jews who intermarried were essentially excommunicated.
But now, intermarriage is often the result of living in an open society If our children end up marrying non-Jews , we should not reject them. We should continue to give our love and by that retain a measure of influence in their lives, Jewishly and otherwise. Life consists of constant growth and our adult children may yet reach a stage when Judaism has new meaning for them. However, the marriage between a Jew and non-Jew is not a celebration for the Jewish community Unlike Reform Judaism, the Orthodox and Conservative streams do not accept as Jewish a person whose mother is not Jewish, nor a convert whose conversion was not performed according to classical Jewish law.
Steven Greenberg , an Orthodox Rabbi, has made the controversial proposal that, in these cases, the non-Jewish partner be considered a resident alien — the biblical description of someone who is not Jewish, but who lives within the Jewish community; according to Jewish tradition, such resident aliens share many of the same responsibilities and privileges as the Jewish community in which they reside.
For this reason, as early as the mid 19th century, some senior Jewish leaders denounced intermarriage as a danger to the continued existence of Judaism. Some religious conservatives now even speak metaphorically of intermarriage as a silent holocaust.
On the other hand, more tolerant and liberal Jews embrace interfaith marriage as an enriching contribution to a multicultural society. Regardless of attitudes to intermarriage, there is now an increasing effort to reach out to descendants of intermarried parents, each Jewish denomination focusing on those it defines as Jewish;  secular and non-denominational Jewish organisations have sprung up to bring the descendants of intermarried parents back into the Jewish fold. Christianity and Judaism In Christian—Jewish relations, interfaith marriage and the associated phenomenon of Jewish assimilation are a matter of concern for both Jewish and Christian leaders.
A number of Progressive Christian denominations have publicly declared that they will no longer convert Jews. They have made use of dual-covenant theology. A opinion survey found that more than half of Israeli Jews believed intermarriage is equivalent to "national treason".
A group of 35 Jewish men, known as " Fire for Judaism ", in the Jerusalem neighborhood of Pisgat Ze'ev started patrolling the neighborhood in an effort to stop Jewish women from dating Arab men.
The municipality of Petah Tikva has also announced an initiative to prevent interfaith relationships, providing a telephone hotline for friends and family to "inform" on Jewish girls who date Arab men as well as psychologists to provide counselling. The city of Kiryat Gat launched a school programme in schools to warn Jewish girls against dating local Bedouin men. According to supporters of the program, the girls are often ostracized for being Jewish, and some fall into drugs and alcohol or are prevented from leaving their Arab boyfriends.