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Evidence suggests that conversion originated during the Babylonian Exile. Around the same time, biological genealogy was gaining popularity, especially among priests whose legitimacy was becoming increasingly defined by 'pure' pedigree. When the biological, or ethnic, criterion is extended to the definition of Jewishness, as it seems to have been by Ezra, the possibility of conversion is all but precluded. The Rabbis did not reject the primacy of genealogy, yet were also heirs to a strong pro-conversion tradition. In this book, Isaac Sassoon confronts the tensions and paradoxes apparent in rabbinic discussions of conversion, and argues that they resulted from irresolution between the two conflicting traditions. He also contends that attitudes to conversion can impact not only one's conception of Judaism but also on one's faith, as seems to be demonstrated by authors cited in the book whose espousal of a narrowly ethnic view of Judaism allows for a nepotistic theology.

Conversion --- Proselytes and proselyting, Jewish --- Biblical teaching. --- Judaism. --- Bible. --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento --- Criticism, interpretation, etc.

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Da Costa's long-lost book rejects the divine origin of the rabbinic tradition. His insight was that what he calls Pharisaism is irreconcilable with the religion of the Pentateuch and therefore cannot derive from the same source. He claims, for example, that the Law of Moses does not allow for a belief in an afterlife for individual human beings. Concomitantly he denied the Mosaic origin of the notion of eternal punishment. The rabbinic reading of the Mosaic Law appeared to him almost as great a falsification as the Christian one. Yet there could be no reversion to Christianity and despite his deep rift with the synagogue he still believed in ultimate redemption for the Jewish people. As he so dramatically declares in his closing sonnet, Israel's rehabilitation depends on its shedding man-made doctrines, and holding fast to the Law in its purity.

Judaism --- Immortality --- Early works to 1800 --- 296*712 --- 237.2 --- -Judaism --- -Immortality --- -Jews --- Religions --- Semites --- Jews --- Life after death --- Eschatology --- Future life --- Immortalism --- Farizeeën --- Onsterfelijkheid van de ziel --- Apologetic works --- -Early works to 1800 --- Religion --- -Farizeeën --- 237.2 Onsterfelijkheid van de ziel --- 296*712 Farizeeën --- -237.2 Onsterfelijkheid van de ziel --- Judaism - Early works to 1800 --- Immortality - Judaism - Early works to 1800 --- Judaism - Apologetic works - Early works to 1800

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Judaism --- Immortality --- Judaism --- Judaïsme --- Immortalité --- Judaïsme --- Controversial literature --- Early works to 1800 --- Judaism --- Controversial literature --- Early works to 1800 --- Apologetic works --- Early works to 1800 --- Ouvrages de controverse --- Ouvrages avant 1800 --- Judaïsme --- Ouvrages de controverse --- Ouvrages avant 1800 --- Ouvrages apologétiques --- Ouvrages avant 1800