6714 —מעמד יהודי ורישום ילדים מנישואי תערובת

B"H, 8 Adar I, 5719.

Brooklyn.

Shalom u'Vrachah!

In response to your letter requesting my opinion regarding the registration of children from mixed marriages where the father is Jewish and the mother is not Jewish and did not convert before the child's birth—and as intended in the wording of your decision letter—to define guidelines that would suit the tradition accepted by all circles of Judaism, both observant and secular, across all streams, and considering the unique conditions of Israel as a sovereign state with guaranteed freedom of conscience and religion and as a center for ingathering exiles: My opinion is absolutely clear, in accordance with Torah and tradition handed down through generations, that in such matters a verbal declaration expressing a desire to be registered as Jewish has no validity whatsoever, nor does such a declaration have the power to change reality.

According to Torah and the tradition maintained throughout generations until today—a Jew, or in different wording but identical content, one who belongs to the people of Israel—is only someone born to a Jewish mother or a convert who underwent precise conversion, whose details are explained in our people's legal texts from generation to generation up to Shulchan Aruch.

This applies with full force not only regarding children whose parents or others declare their wish to register them as Jews but also regarding anyone who wishes to declare themselves as changing their status to enter into Israel; such a declaration means nothing unless they actually fulfill—or have already fulfilled—the conversion process according to tradition as detailed in Shulchan Aruch.

With respect and blessing. I am not citing sources etc.—because regarding conversion these are clear-cut laws detailed in Rambam, Tur, Shulchan Aruch, and more.

Note: Everything below is added only as an appendix—to emphasize that even if what follows is not accepted in part or even entirely, it does not diminish at all the decisiveness of my above opinion; these remarks are only in response to your explanations and descriptions of the situation in your letter.

a. The question of registration—by whatever title chosen—is not limited only to Eretz Yisrael; it is self-evident, as also explained in your letter, that no one can erect a barrier between Jews in Eretz Yisrael and those outside it. On the contrary—all our brothers among Bnei Yisrael wherever they are constitute one people since becoming a nation despite their dispersion across all corners of the earth. Therefore, any solution must be suitable for all Bnei Yisrael everywhere—capable of bringing them closer together and strengthening their bonds—and certainly must not serve as even a remote cause for distancing or division. Thus even if you argue that special conditions exist in Eretz Yisrael requiring particular consideration for this question, these do not limit the issue geographically; rather—as stated—it is common to all our people everywhere.

b. Belonging to Am Yisrael has never been regarded by our nation as merely formal or external. From ancient times until today its meaning has been the very reality of being Jewish—a deep internal experience tied intimately with one's soul and heart. From this perspective any move that eases or diminishes what has been customary in this area detracts from—and belittles—the sense of belonging to Am Yisrael; inevitably it will damage the serious internal connection between Jew and people.

c. Easing entry into Am Yisrael—especially given Eretz Yisrael's unique situation surrounded by nations often unfriendly (and many far worse)—could significantly endanger Israel's security matters.

d. The conclusion from these points: Even if an attempt is made to evade properly resolving this issue via compromise (such as replacing "Jewish" with an entirely secular term), this is no solution—the harm remains both regarding unity among Bnei Yisrael everywhere and from a security standpoint.

e. It is understood—and obvious—that one cannot object based on cases where someone who converted properly nevertheless harmed Am Yisrael; conversely it may happen that someone merely declaring themselves part of Am Yisrael could greatly benefit our people—just as there is no contradiction between requiring proper conversion and recognizing righteous gentiles (who remain gentiles).

f. In explaining this question you also mentioned discrimination (peliah). But discrimination relates to granting or denying rights or punishments—not registering an existing reality.

I conclude with hope and prayer that Eretz Yisrael—in every detail now and in future—will be something that brings together and unites Bnei Yisrael everywhere (both observant and secular across all streams), by ever more aligning itself with its true name—the name by which it is called among all nations: Eretz HaKodesh (the Holy Land).

Summary

The Rebbe teaches that Jewish identity depends solely on maternal descent or halachic conversion; declarations or civil definitions cannot alter this truth. Any compromise on this principle risks undermining Jewish unity, identity, and security both within Israel and worldwide.