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Conversion to Judaism (Hebrew: גִּיּוּר, romanized: giyur or Hebrew: גֵּרוּת, romanized: gerut) 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.
Jewish identity is the objective or subjective sense of perceiving oneself as a Jew and as relating to being Jewish. [1] It encompasses elements of nationhood , [ 2 ] [ 3 ] [ 4 ] ethnicity , [ 5 ] religion , and culture .
The few distinctions that do exist are that a ger cannot sit on a Jewish court in many cases, [70] a ger cannot marry a Kohen (Jewish priest), [71] and a ger can never be in a position of absolute authority over born-Jews (such as becoming a monarch). [72] Convert status does not extend to the children of converts, as they would be considered ...
The sociology of Jewry involves the application of sociological theory and method to the study of the Jewish people and the Jewish religion. Sociologists are concerned with the social patterns within Jewish groups and communities; American Jewry, Israeli Jews and Jewish life in the diaspora. Sociological studies of the Jewish religion include ...
Within the Jewish community, philo-Semitism includes an interest in Jewish culture and a love of things that are considered Jewish. [ 136 ] Very few Jews live in East Asian countries, but Jews are viewed in an especially positive light in some of them, partly owing to their shared wartime experiences during the Second World War .
In the Jewish faith, boys reach religious maturity at the age of thirteen and become a bar mitzvah ("bar mitzvah" means "son of the commandment" literally, and "subject to commandments" figuratively). Girls mature a year earlier, and become a bat mitzvah ("bat mitzvah" means "daughter of the commandment") at twelve. The new men and women are ...
Jewish nationhood is a complex and multifaceted concept that encompasses shared history, culture, religion, and a sense of belonging to a community, and has been a driving force in the preservation of Jewish identity throughout history and continues to shape the Jewish experience.
Lawrence Schiffman noted that Josephus described Herod as being criticized as unsuitable for Jewish monarchy, due to his non-Jewish mother and the Biblical prohibition on installing a non-Jewish king. According to Schiffman, this indicates that matrilineality was a broadly accepted norm at the time, assumed by Josephus as well as the Mishnah.