Apostasy in Judaism

In Judaism, apostasy refers to the rejection of Judaism and possible defection to another religion by a Jew. The term apostasy is derived from Ancient Greek: ἀποστάτης, meaning "rebellious" (Hebrew: מרד.) Equivalent expressions for apostate in Hebrew that are used by rabbinical scholars include mumar (מומר, literally "the one that changes"), poshea Yisrael (פושע ישראל, literally, "transgressor of Israel"), and kofer (כופר, literally "denier"). Similar terms are meshumad (משומד, lit. "destroyed one"), one who has abandoned his faith, and min (מין) or epikoros (אפיקורוס), which denote the negation of God and Judaism, implying atheism.

Examples

In the Bible

The first recorded reference to apostasy from Judaism is in Deuteronomy 13:6-11, which states:

"The Lord said to Moses and Aaron, "This is the statute of the Passover sacrifice: No estranged one may partake of it.מג. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ:"

The term "בֶּן נֵכָר" translated here as "estranged one" and in other places as "son of the stranger" refers to an apostate. The Aramaic translation known as Targum Onkelos renders the term as "meshumad", "apostate". We know it does not refer to non-Jews in general as these are forbidden later on in the same passage.

The apostate is therefore the first one the Bible singles out as being not allowed to offer the Korban Pesach (Passover Sacrifice), with those others included and excluded shown in Exodus 12:44-49.:" This section therefore also defines the apostate as being outside of the Jwish community and no longer part of the jewish people as, after not allowing the apostate to make the sacrifice in verse 43, it specifically states that the entire community makes the sacrifice in verse 47, making sure that this is understood to include converts in verse 48 and repeating that there is a single law for all Jews in verse 49.

Later on in the Bible in Deuteronomy 13:7-11 it deals with those who wouldentice others into apostasy stating the severity of the sentence and the fact that no mercy should be shown, the oly time the phrase is used in the Bible in regards to the death sentence. Due to this in the Talmud certain safeguards normally used in a death sentence trial were removed due to this statement.

"If your very own brother, or your son or daughter, or the wife you love, or your closest friend secretly entices you, saying, "Let us go and worship other gods" (gods that neither you nor your fathers have known, gods of the peoples around you, whether near or far, from one end of the land to the other), do not yield to him or listen to him. Show him no pity. Do not spare him or shield him. You must certainly put him to death. Your hand must be the first in putting him to death, and then the hands of all the people. Stone him to death, because he tried to turn you away from the LORD your God, who brought you out of Egypt, out of the land of slavery. Then all Israel will hear and be afraid, and no one among you will do such an evil thing again."

Ezekiel (Ezekiel 32:23–24), thought to be prophetic of the High Priests Jason and Menelaus, deserted their religion and their nation to the horror and hatred of their contemporaries.

In the Talmud

In the Talmud, Elisha ben Abuyah (referred to as Acher, the "Other One") is singled out as an apostate by the rabbis.[3]

In chapter 11 of masekhta Sanhedrin (also known as chapter chelek), the apostate is listed amongst those who lose their portion in the world to come. It goes on to state that those who mix the practices of other religions with Judaism through reading their books and then incorporating their practices into Judaism are also amongst those who loose their portion in the world to come. Thus one does not necessarily need to convert to another religion and call themselves by the name of another religion to be called an apostate, but one practisng a syncretic form of religion incorporating other religions into Judaism is deemed an apostate

Medieval Spain

In Medieval Spain, a systematic conversion of Jews to Christianity took place, largely under threats and force. The apostasy of these conversos provoked the indignation of some Jews in Spain and it was made illegal to call a converso by the epithet tornadizo (renegade).

Several inquisitors of the Spanish Inquisition, such as Tomás de Torquemada, and Francis Quiñones the Bishop of Coria, are thought to be descendants of apostate Jews. Known apostates who made their mark in history by attempting to convert other Jews in the 14th and 15th centuries include Juan de Valladolid and Astruc Remoch.

Some Spanish Jews, however, remained crypto-Jews despite being compelled to convert to Christianity (see Anusim). They are also called Marranos.

Sabbatai Zevi and Jacob Frank

In 1648 Sabbatai Zevi claimed to be the Jewish Messiah. His Jewish followers were known as Sabbateans. Zevi converted to Islam in 1666. Afterwards, some of his followers willingly converted but continued to practice Sabbatean rituals. These people became known as the Dönmeh.

In the 1750s Jacob Frank claimed he was the reincarnation of Zevi and attracted many followers in Poland, known as Frankists. In 1759, with Frank's encouragement, more than 500 Frankists were baptized as Catholics. Frank himself was also baptized, with the King of Poland as his godfather.

See also

• Conversion to Judaism
• Heresy in Orthodox Judaism
• Yetzia bish'eila
• Schisms among the Jews
• Who is a Jew?
• Halakha
• Ger tzedek
• Religious disaffiliation

External links

• Jewish Encyclopedia: Apostasy and Apostates from Judaism

 This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). The Jewish Encyclopedia. New York: Funk & Wagnalls. {{cite encyclopedia}}: Missing or empty |title= (help)