List of converts to Judaism

Last updated

This article lists nations, groups or tribes, as well as notable individuals, who have converted to Judaism. This article does not differentiate between the different branches of Judaism. See also Who is a Jew? on issues related to the acceptance of conversions throughout the Jewish community.

Contents

A number of prominent celebrities, such as Madonna, Demi Moore, and Ariana Grande, have become followers of a "new age" version of Kabbalah (see Kabbalah Centre), derived from the body of Jewish mystical teaching also called Kabbalah, but do not consider themselves – and are not considered – Jewish. [1]

Converted nations, groups or tribes

Converted nations, groups or tribes from non-Abrahamic religions

Converted nations, groups or tribes from Christianity

Converted individuals

From Christianity

Former Christian clergy or theologians

Other Christians who converted to Judaism

Sammy Davis Jr., entertainer who converted while recovering from an automobile accident Sammy Davis Jr. performing 1966.JPG
Sammy Davis Jr., entertainer who converted while recovering from an automobile accident
Elizabeth Taylor Elizabeth Taylor 1.JPG
Elizabeth Taylor
Andre Tippett Tippett2008.jpg
Andre Tippett
Nikki Ziering Nikki Ziering.jpg
Nikki Ziering

Not from Christianity

From atheism and/or agnosticism

From Black Hebrew Israelitism

From Islam

From other Middle Eastern religions

  • Avtalyon, Sage and vice-president of the Sanhedrin, apparently from a Mideastern religion [123]
  • Sh'maya, Sage and President of the Sanhedrin, apparently from a Mideastern religion [124]

From Greco-Roman religion

From Samaritanism

  • Sofi Tsedaka, Israeli actress, singer, television presenter and politician

From Shinto

  • Setzuso Kotsuji, son of a Shinto priest, and a professor in Japan (converted from Shinto to Christianity and then from Christianity to Judaism)

From Hinduism

From Buddhism

  • Angela Warnick Buchdahl, American Reform Jewish Rabbi, converted to Orthodox Judaism at age 21. She was not raised within the Buddhist faith; however, her mother is Buddhist so by Orthodox Jewish law she was not considered Jewish, but she was raised Jewish and so by Reform Jewish law she has always been Jewish.

List of conversions named in the Bible

Undetermined former religion

Converts who later left the faith

See also

Related Research Articles

Some Christian Churches, Christian groups, and ordinary Christians express antisemitism toward the Jewish people and the associated religion of Judaism. These can be thought of as examples of anti-Semitism expressed by Christians or by Christian communities. However, the term "Christian Anti-Semitism" has also been used to refer to anti-Jewish sentiments that arise out of Christian doctrinal or theological stances. The term "Christian Anti-Semitism" is also used to suggest that to some degree, contempt for Jews and for Judaism inhere to Christianity as a religion, itself, and that centralized institutions of Christian power, as well as governments with strong Christian influence have generated societal structures that survive to this day which perpetuate anti-Semitism. This usage appears particularly in discussions of Christian structures of power within society, which are referred to as Christian Hegemony or Christian Privilege; these are part of larger discussions of Structural inequality and power dynamics.

Christianity began as a movement within Second Temple Judaism, but the two religions gradually diverged over the first few centuries of the Christian era. Today, differences of opinion vary between denominations in both religions, but the most important distinction is Christian acceptance and Jewish non-acceptance of Jesus as the Messiah prophesied in the Hebrew Bible and Jewish tradition. Early Christianity distinguished itself by determining that observance of halakha was not necessary for non-Jewish converts to Christianity. Another major difference is the two religions' conceptions of God. Depending on the denomination followed, the Christian God is either believed to consist of three persons of one essence, with the doctrine of the incarnation of the Son in Jesus being of special importance, or like Judaism, believes in and emphasizes the Oneness of God. Judaism, however, rejects the Christian concept of God in human form. While Christianity recognizes the Hebrew Bible as part of its scriptural canon, Judaism does not recognize the Christian New Testament.

<span class="mw-page-title-main">Hasmonean dynasty</span> Dynasty of Judea (140–37 BCE)

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<span class="mw-page-title-main">Antipater the Idumaean</span> Father of Herod the Great

Antipater I the Idumaean was the founder of the Herodian dynasty and father of Herod the Great. According to Josephus, he was the son of Antipas and had formerly held that name. A native of Idumaea Antipater became a powerful official under the later Hasmonean kings and subsequently became a client of Roman General Pompey when Pompey conquered Judah in the name of the Roman Republic.

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<span class="mw-page-title-main">Conversion to Judaism</span> Religious conversion of non-Jews

Conversion to Judaism is the process by which non-Jews adopt the Jewish religion and become members of the Jewish ethnoreligious community. It thus resembles both conversion to other religions and naturalization. The procedure and requirements for conversion depend on the sponsoring denomination. Furthermore, a conversion done in accordance with one Jewish denomination is not a guarantee of recognition by another denomination. Normally, though not always, the conversions performed by more stringent denominations are recognized by less stringent ones, but not the other way around. A formal conversion is also sometimes undertaken by individuals whose Jewish ancestry is questioned or uncertain, even if they were raised Jewish, but may not actually be considered Jews according to traditional Jewish law.

<span class="mw-page-title-main">John Hyrcanus</span> Hasmonean ruler

John Hyrcanus was a Hasmonean (Maccabean) leader and Jewish High Priest of Israel of the 2nd century BCE. In rabbinic literature he is often referred to as Yoḥanan Cohen Gadol, "John the High Priest".

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<span class="mw-page-title-main">Aristobulus I</span> King and High Priest of Judaea

Judah Aristobulus I, or Aristobulus I, was the High Priest of Israel and the first Hasmonean king of Judaea, reigning from 104 BCE until his death the following year. He was the eldest of the five sons of John Hyrcanus, the previous leader. The Roman-Jewish historian Josephus states that he was the first Jew in "four hundred and eighty-three years and three months" to have established a monarchy since the return from the Babylonian captivity. Aristobulus was the first Hebrew king to claim both the high priesthood and the kingship. The Sadducees and the Essenes were not concerned about Aristobulus taking the title of king, but the Pharisees, believing that the kingship could only be held by the descendants of the Davidic line, strongly opposed this. They launched a massive rebellion, but Aristobulus died before any attempt to depose him could be made.

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<span class="mw-page-title-main">Hyrcanus II</span> High Priest and king of Judea

John Hyrcanus II, a member of the Hasmonean dynasty, was for a long time the Jewish High Priest in the 1st century BCE. He was also briefly King of Judea 67–66 BCE and then the ethnarch (ruler) of Judea, probably over the period 47–40 BCE.

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<span class="mw-page-title-main">Israel Movement for Reform and Progressive Judaism</span> Reform Jewish organization in Israel

The Israel Movement for Reform and Progressive Judaism is the organizational branch of Progressive Judaism in Israel, and a member organization of the World Union for Progressive Judaism. It currently has 40 communities and congregations around the state of Israel, 13 of which are new congregations – referred to as U'faratztah communities – and two kibbutzim, Yahel and Lotan.

<span class="mw-page-title-main">Subbotniks</span> Russian religious movements

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<span class="mw-page-title-main">Noahidism</span> Jewish new religious movement

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<span class="mw-page-title-main">Gerim</span> Converts to Judaism

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References

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  2. Feldman, Louis H. (2003). "Conversion to Judaism in Classical Antiquity". Hebrew Union College Annual. 74. Hebrew Union College - Jewish Institute of Religion: 155. ISSN   0360-9049. JSTOR   23509246 . Retrieved 2023-07-08. There is reason to believe, though the matter is certainly subject to scrutiny and though it is not possible to arrive at anything like a precise figure, that there was a great increase in the number of Jews between the time of the Babylonian captivity in 586 b.c.e. and the first century c.e... If there was such an increase in the number of Jews, it may be explained most readily only by assuming a large number of converts to Judaism. Considerable doubt surrounds the alleged forced conversion of the Idumaeans at the end of the second century B.C.E. and of the Ituraeans shortly thereafter. The statements of Philo and Josephus indicate that the Jews were well disposed toward attracting converts and that, indeed, they succeeded in doing so. This aim is likewise reflected in statements in the New Testament, in Strabo, Seneca, Juvenal, and Tacitus, as well as in rabbinic literature. This does not mean that Judaism was a missionary religion. It certainly lacked a central administration and a central bureaucracy capable of carrying on such a mission. What it does mean is that there is evidence, direct and indirect, that there were many converts to Judaism... The fact that we know of no tracts aimed specifically at attracting non-Jews to Judaism may be explained by the hypothesis that the great majority of people in antiquity were illiterate and that most conversions were apparently obtained through oral persuasion. More-over, expulsions of the Jews from Rome on at least two occasions because of proselyting activities may indicate that some Jews were, indeed, eager to accept converts. The generally very positive attitude of the rabbis toward proselytes would accord with this view. We may conjecture that people were attracted to Judaism for various reasons, especially economic advantages and the charitable institutions of the Jews. Women, in particular, were attracted.
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  5. Bartal, Israel (July 6, 2008). "Inventing an invention". Haaretz. Archived from the original on 2009-03-03. Retrieved October 22, 2009. My response to Sand's arguments is that no historian of the Jewish national movement has ever really believed that the origins of the Jews are ethnically and biologically "pure." Sand applies marginal positions to the entire body of Jewish historiography and, in doing so, denies the existence of the central positions in Jewish historical scholarship. No "nationalist" Jewish historian has ever tried to conceal the well-known fact that conversions to Judaism had a major impact on Jewish history in the ancient period and in the early Middle Ages. Although the myth of an exile from the Jewish homeland (Palestine) does exist in popular Israeli culture, it is negligible in serious Jewish historical discussions. Important groups in the Jewish national movement expressed reservations regarding this myth or denied it completely.
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  12. Doak, Brian R. (2020). Ancient Israel's Neighbors. Oxford University Press. p. 143. ISBN   978-0-19-069061-8. Some sources (such as the first century CE Jewish historian Josephus) suggest that a Jewish leader named John Hyrcanus forcibly "converted" the residents of Idumea to Judaism during the middle of the second century BCE, though others have pointed to natural affinities between Idumea and Judah that would have made the two regions natural allies (not requiring conversion).
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    • Levine, Lee I. "Palestine Under Hasmonean Rule". My Jewish Learning. At other times, however, whole populations were converted to Judaism, as was the case with the Idumeans under John Hyrcanus, and the Ituraeans under Aristobulus. [Idumea was an area south of Judea, while the Ituraeans lived in the Galilee. Aristobulus I was Hyrcanus' son, who ruled from 104-103 B.C.E.]
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