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Although most of the rabbis in the Talmud considered the Deuteronomic law to refer only to marriage to Canaanites, they considered all religious intermarriage to be prohibited at least rabbinically.
Gradually, however, many countries removed these restrictions, and marriage between Jews and Christians (and Muslims) began to occur.
was viewed as an act of rebellion, a rejection of Judaism.
Jews who intermarried were essentially excommunicated. But now, intermarriage is often the result of living in an open society...
Progressive rabbinical associations have no firm prohibition against intermarriage; according to a survey of rabbis, conducted in 1985, more than 87% of Reconstructionist rabbis were willing to officiate at interfaith marriages, The Central Conference of American Rabbis, the Reform rabbinical association in North America and the largest Progressive rabbinical association, consistently opposed intermarriage at least until the 1980s, including their members officiating at them, through resolutions and responsa.
Today, however, Reform and Reconstructionist rabbis, according to Jack Wertheimer, seem not at all concerned about intermarriage and have nothing to say in public about it.
Humanistic Judaism is a Jewish movement that offers a nontheistic alternative in contemporary Jewish life, and defines Judaism as the cultural and historical experience of the Jewish people.
Hence, all the Biblical passages that appear to support intermarriages, such as that of Joseph to Asenath, and that of Ruth to Boaz, were regarded by the classical rabbis as having occurred only after the foreign spouse had converted to Judaism.
If our children end up marrying non-Jews, we should not reject them.
We should continue to give our love and by that retain a measure of influence in their lives, Jewishly and otherwise.
For example, the Ezra ban on intermarriage was different in that it was 1) Universal in scope, and 2) had the rationale that intermarriage was the profanation of the holy seed of Israel.
She elaborates on these differences by saying that the prohibition at the time the Torah was written was not based on the ritual impurity of all Gentiles; rather, only the Gentiles of the seven Canaanite nations that were specified were to be avoided.