Giyyur 015

(For the Hebrew text of this passage please click here.)

10:
We are studying how those born Jewish are expected to relate to Jews of choice; or, to phrase that in terms that the sages might have used, how the people of Israel are to relate to converts. Many truly sincere converts will seek to become learned in Judaism. I am referring to the period after they have been accepted into the Jewish people and the Jewish faith. The more they learn and practice the more they become aware that there are differences between those who were born Jewish and those who elected to share the fate and faith of the Jews. We shall deal with social differences later on in this series; in this shiur we shall be dealing with ritual differences.

11:
One of the ritual ceremonies that the Torah requires is that a Jew farming in Eretz-Israel present the firstfruits of his harvest to the Bet Mikdash. There, according to the Torah [Deuteronomy 26:1-11], the farmer must present to the officiating priest his basket of firstfruits and then make the following declaration:

He would also make the following declaration:

We are, of course, familiar with this passage not only from the Torah but also because it is quoted in the Passover Hagadah. But that is not our present concern. During the period of the second Temple this ceremony became one of the most popular and most joyous occasions of the year: farmers would vie with each other to see who had the best decorated basket of fruit, vegetables and grains. Caravans from all over the country would converge on Jerusalem. They would be greeted by the city's worthies and escorted to the Bet Mikdash with music and dance. Each farmer would enter the Priestly Court with his basket, hand it to the priest on duty, who would place it by the altar.

12:
The farmer was now told to recite the formula that we have quoted above. For the convenience of the farmer the text was inscribed on a tablet which the priest held up before the farmer's eyes so that he could read off the declaration. However, when it became apparent that not all farmers were literate, the custom was instituted that the priest would dictate the declaration, phrase by phrase, to the farmer. In order not to embarrass the unlearned it was decided that this prompting would be done for all farmers. This sensitivity is surely admirable, but it only highlights even more a distinct lack of sensitivity in a different aspect.

13:
The Mishnah [Bikkurim 1:4] states as follows:

It will immediately be noticed that the Mishnah requires the convert to use in his or her prayers formulae that are different from those used by the rest of Israel, and this, of course, can certainly be a cause of acute embarrassment. This was noticed by one learned convert – one whom we have already met. You can review the biography of Ovadya the Convert in Giyyur 001. In that shiur we noted a question that Ovadya asked of Rambam and the response that Rambam gave. A second question that Ovadya addressed to Rambam was concerning ritual formulae to be used by converts during prayer. Rambam reviews the question:

14:
Having posed the question in all its stark reality and before he gives his reasons for his response Rambam gives his answer:

Rambam now explains that all converts are considered to be the spiritual descendents and students of Father Abraham. He was the first to 'convert', as it were, from idolatry to Judaism, and he is the spiritual mentor of all those throughout the generations who convert as he did. Rambam now continues:

15:
Of course, Rambam is fully aware that what he has responded to Ovadya is greatly at variance with the Mishnah in Tractate Bikkurim that we quoted above. So he must now justify himself:

Thus we have an example of how halakhah was eventually decided not in accordance with what Rabbi Yehudah the President of the Sanhedrin set down in his Mishnah. Furthermore, Rambam thus teaches both Ovadya and us that even for the sake of historical accuracy we make absolutely no liturgical difference between those born Jewish and those who converted to Judaism.

To be continued.

Tonight begins the festival of Rosh ha-Shanah. I take this opportunity to wish everybody a very happy New Year. May we all be inscribed for a good life in 5769 – a life of health, contentment, peace and good deeds. Amen.