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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.
The Rabbinical Assembly Standards of Rabbinic Practice prohibit Conservative rabbis from officiating at intermarriages.
The Leadership Council of Conservative Judaism recently published the following statement on intermarriage: In the past, intermarriage...
" on its website, stating, "Intermarriage is the positive consequence of a free and open society.
If the Jewish community is open, welcoming, embracing, and pluralistic, we will encourage more people to identify with the Jewish people rather than fewer.
Secular intermarriage is seen as a deliberate rejection of Judaism, and an intermarried person is effectively cut off from most of the Orthodox community, although some Chabad-Lubavitch and Modern Orthodox Jews do reach out to intermarried Jewish couples.
Jews who intermarried were essentially excommunicated. But now, intermarriage is often the result of living in an open society...
The Biblical position on exogamous marriage is somewhat ambiguous; that is, except in relation to intermarriage with a Canaanite, which the majority of the Israelite patriarchs are depicted as criticising.
The principle is essentially a general one, and the deuteronomic explanation doesn't clarify why it singles out the Canaanites in particular; one of the Talmudic writers took it to forbid all intermarriage with non-Jewish nations.
The Talmud and later classical sources of Jewish law are clear that the institution of Jewish marriage, kiddushin, can only be affected between Jews.
The more liberal Jewish movements - including Reform, Reconstructionist (collectively organized in the World Union for Progressive Judaism) - do not generally regard the historic corpus and process of Jewish law as intrinsically binding.
Neither are non-Jewish spouses usually encouraged to convert to Judaism anymore.