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Interfaith marriage in Judaism (also called mixed marriage or intermarriage) was historically looked upon with very strong disfavour by Jewish leaders, and it remains a controversial issue amongst them today. In the Talmud, interfaith marriage is completely prohibited, although the definition of ''interfaith'' is not so simply expressed.〔''Kiddushin'' 68b〕 A 2013 survey conducted in the United States by the Pew Research Center’s Religion & Public Life Project found that intermarriage rate to be 58% among all Jews and 71% among non-Orthodox Jews.〔http://www.nytimes.com/2013/10/01/us/poll-shows-major-shift-in-identity-of-us-jews.html?ref=us〕 == In the Bible == 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. This attitude is formalised in the Deuteronomic Code, which forbids intermarriage with Canaanites, on the basis that it might lead to a son, resulting from the union, being brought up to follow the Canaanite religion. 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.〔Simeon, in '''Abodah Zarah'' 36b〕 In Numbers 25, Phineas is praised by God for having punished an Israelite prince who publicly cohabited〔that is, he publicly took her into a private area and cohabited with her there〕 with a Midianite woman (not from the seven Canaanite nations); this took place at a time when foreign (Moabite) women were inducing the Jews to perform idolatry. In several places in the Jewish Bible, there are relations which appear to be intermarriages - for example, King David is described as marrying the daughter of the king of Geshur, and Bathsheba as having married Uriah the Hittite. Deuteronomy itself implies that intermarriage to Edomites or Egyptians was acceptable, by permitting the grandchildren of such people to be treated as Israelites. Traditional commentators generally explain such verses as referring to situations where the Gentile partner had converted,〔Jewish Encyclopedia, Intermarriage, although there it is stated as a universal rule〕 and explicitly so in the latter case, where ''grandchildren'' are understood as being the grandchildren of converts.〔Maimonides, Mishneh Torah, Sanctity, Laws of Prohibited Relations, 12:17-25〕 In places, traditional commentators suggest that the person involved is not a Gentile, but a Jew who has lived in a Gentile country,〔Rabbi David Kimchi (Radak) on Uriah the Hittite (one opinion), and Itai the Gittite〕 or that the law of the captive woman〔Deuteronomy 21:10-14〕 is involved.〔Metzudot in the case of David〕 In any case, after the Babylonian Captivity disquiet seems to have arisen about such exogamy; the Book of Malachi declares that the intermarriages that had occurred were a profanity, and several Jewish leaders eventually made a formal complaint to Ezra about these marriages. Ezra definitively extended the law against intermarriage to forbid marriage between a Jew and any non-Jew; he also excommunicated those people who refused to divorce their foreign spouses.〔 Christine Hayes compares the Deuteronomic and Ezran viewpoints on intermarriage, and discusses in terms of ritual impurity and the fear of profaning the seed of Israel. First and foremost, Hayes holds that the fear of profaning the seed of Israel was the underlying rationale for the ban in exogamous marriage, rather than the ritual impurity of Gentiles in general. She also argues that the regulations on intermarriage in the times of Ezra were different from the restrictions on intermarriage according to the book of Deuteronomy. 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. 〔Hayes, Christine. 1999. ‘Intermarriage and Impurity in Ancient Jewish Sources.’ Harvard Theological Review 92 (01): 3–36. doi:10.1017/s0017816000017831.〕 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 7 Canaanite nations that were specified were to be avoided. This was "based on the fear that intimate contact with the Canaanites will lead Israelites to imitate their idolatrous and immoral ways."〔Ibud. 6〕 Thus, Hayes contrasts the restrictions on intermarriage at the time the Torah was written with the time of Ezra by pointing out that the Torah did not prohibit intermarriage between all Gentiles, only those in the 7 nations specified. Furthermore, the intent of the Ezra ban was different in that it was based on the preservation of a holy seed, as opposed to the idea in the Torah that contact with the Canaanites would lead to the Israelites imitating their idolatrous and immoral ways. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Interfaith marriage in Judaism」の詳細全文を読む スポンサード リンク
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