Jewish Telegraphic Agency

The movement that was the first to welcome intermarried families into its synagogues nearly three decades ago now will focus on actively inviting non-Jews to convert to Judaism.

That was one of the initiatives announced by Rabbi Eric Yoffie, president of the Union for Reform Judaism, during his Shabbat sermon at the movement's 68th biennial in Houston.

More than 4,200 Reform Jews from 504 congregations in nine countries, most from the United States, attended the four-day event at the George R. Brown Convention Center, which most recently sheltered thousands of Gulf Coast evacuees from Hurricane Katrina.

Hurricane relief, aid to Darfur refugees and opposition to the Iraq war were other major topics at the conference.

In his Shabbat sermon, Yoffie urged Reform congregations to find tangible ways to honor non-Jewish members who are raising Jewish children, while not shying away from suggesting that these non-Jews convert.

The union has prepared programs to help synagogues implement both ideas.

Noting that fewer non-Jewish spouses are converting to Judaism than the movement expected when it instituted its open-arm policy toward interfaith families in 1978, Yoffie suggested that perhaps "by making non-Jews feel comfortable and accepted in our congregations, we have sent the message that we do not care if they convert."

On the contrary, Yoffie continued, "it is a mitzvah to help a potential Jew become a Jew-by-choice." In fact, he said, "we owe them an apology" for not inviting them to convert sooner.

"Conversion first is always desirable" though not always possible, Yoffie said, "so we have to welcome the non-Jewish spouse and embrace them, to the extent that they are raising Jewish children."

Reacting to Yoffie's initiative, Rabbi Warren Stone of Temple Emanuel in Kensington says families that become part of the synagogue should be welcomed and given opportunities to participate, "with the gateway for conversion always available."

But, he notes, it's not uncommon for a longtime member of the temple community to come to him "to consider formal conversion to Judaism ... because they have been living a meaningful Jewish life for a number of years and feel completely at home in the synagogue community."

At Temple Sinai in the District, the congregation tries to be friendly and supportive of non-Jewish spouses, says Jim Jaffe, congregation president, "taking them as far along in the process as they are comfortable with."

If that means," he continued, "being married to a Jew and participating in the synagogue's activities, that's fine; if that means having a family and having your children get a Jewish education, that's finer; and if that means you become comfortable enough so that you want to convert, that's finest. There's a need to encourage people along that progression."

The atmosphere at the biennial was decidedly upbeat, reflecting the confidence of what the 2000-2001 National Jewish Population Survey pronounced the country's largest Jewish stream.

Yoffie's conversion initiative met with only a smattering of applause from the 3,000 attendees at Saturday morning services, in contrast to the loud approval that greeted his call for honoring non-Jewish parents raising Jewish children, his plea that Reform religious schools not accept students who are also being educated in another faith, and his criticism of the religious right.

Afterward, however, people seemed to agree with Yoffie's approach.

Inviting non-Jews to convert "is nothing new, it's just fallen by the wayside," said Steven Joachim of Temple Emanu-El in Atlanta, as his lunch companions nodded their agreement. All of them said they should be more open in discussing conversion with their non-Jewish friends in the synagogue.

The challenge of balancing openness to the intermarried while encouraging conversion is a major challenge for Reform congregations, movement leaders agree.

"On one hand, the Reform movement has to be welcoming, while at the same time conversion has to be presented as an optimal alternative," said Rabbi David Ellenson, president of the Hebrew Union College, who called Yoffie's approach "a move toward tradition."

Reacting to the suggestion that the new initiative brings the Reform approach to conversion ever closer to that of the Conservative movement ‹ which will be unveiling its own, more liberal outreach initiative at its Dec. 4-8 biennial in Boston ‹ Ellenson called it "an example of the homogeneity of the non-Orthodox Jewish community in America today."

The topic was well represented at the biennial, with half a dozen workshops devoted to outreach and intermarriage.

"How many of your congregations have a policy on non-Jewish participation?" asked Rabbi Brian Beal of Temple Beth Torah in Nyack, N.Y., at a session devoted to the role of non-Jews in synagogue life. Just six out of 45 people in the room raised their hands.

Several people at that workshop said more than half the members of their congregations were intermarried, and not having clear guidelines led to confusion and hurt.

Kathy Kahn, the union's outreach director, said most Reform congregations set limits on what non-Jews may do in ritual life and synagogue governance, though some do not.

Jamie Hendi of Congregation Kol Ami in Frederick said her 60-member congregation is just tackling the issue, and "emotions are very high."

"We have three intermarried families who were able to do everything, because we didn't have a policy. They feel very threatened now that we'll take things away from them," she said.

Rabbi Arnie Gluck of Temple Beth-El in Hillsborough, N.J., believes that having a clearly outlined position can encourage conversion by enhancing the value of becoming a Jew.

Some Reform Jews would prefer fewer limits. Debbie Kujovich of Congregation Kol Ami in Vancouver, Wash., said most of her congregation is intermarried, yet her non-Jewish husband is not permitted to hold the Torah during services.

"There are still lots" of barriers, she noted, which makes it hard for the Jews in her congregation to convince their non-Jewish spouses to come to synagogue.

"My husband is not going to convert, yet I have to create a good environment for him in the congregation so I can participate," she said.

Rabbi Judith Schindler of Temple Beth El in Charlotte, N.C., said she came from a congregation where Jews sat on one side of the sanctuary and non-Jews on the other, and the Torah was passed only to the Jews. At Beth El, by contrast, "we don't set those boundaries. The only thing they can't do is sit on the board."

That welcoming attitude has not discouraged conversion, Schindler insisted, noting that she has 40 students in her conversion class, and about two convert every month.

That "doesn't mean we should stand on street corners" and proselytize, she said, "although that's what my dad would have wanted."

She was referring to her father, Alexander, the renowned former head of the Reform movement and author of the movement's 1978 outreach initiative.

Social justice and social action projects were front and center at this biennial, but many sessions continued the Reform movement's increased focus on worship and tradition, the major emphasis of its last biennial.

A preview edition of the soon-to-be-released Reform prayerbook, Mishkan T'filah, was unveiled at Friday night and Saturday morning services. Laid out in a two-page format, with the traditional liturgy on each right-hand page and alternative readings and meditations on the left, it transliterates every Hebrew prayer to encourage Reform congregations to use more Hebrew in their services.

WJW's Aaron Leibel contributed to this story.