It wasn't just about being born into the right family. According to ancient texts, active conversion played a huge role. to a fascinating passage from Bereshit Rabbah that sheds light on this.
The text opens with a seemingly simple statement: “Jacob settled…” But what comes next is where things get really interesting. The Rabbis connect this idea of "settling" with the active work of bringing people into the faith. They point to Abraham, noting the verse, "Abram took Sarai his wife…[and the people that they had made in Ḥaran]" (Genesis 12:5).
Now, that phrase, "the people that they had made," is a bit of a head-scratcher, isn’t it? I mean, as Rabbi Elazar, quoting Rabbi Yosei ben Zimra, so eloquently puts it, even if everyone in the world got together, they couldn’t create a single gnat! So, what does it mean that Abraham and Sarah "made" people?
The answer, according to the Rabbis, is that these were proselytes, converts to Judaism. But why the language of "made" instead of "converted?" That’s where the real teaching lies. The Midrash suggests that bringing someone closer to faith, drawing them in, is akin to creating them anew. It's a powerful image, isn't it? Like you're helping to bring them into a new life, a new understanding.
And lest we think this was solely Abraham’s work, the verse specifies "that they had made," not just "that he had made." Rabbi Ḥunya explains that Abraham converted the men, and Sarah, the women. It was a joint effort. But it goes even deeper than that. The text tells us that Abraham would bring these potential converts into his home, feed them, give them drink, draw them near, and ultimately, bring them under the wings of the Shekhinah, the Divine Presence. It wasn't just a matter of religious instruction; it was about creating a welcoming, nurturing environment. Yefe To’ar notes that the expression “that they had made” implies physical action, which is more than just converting proselytes. It’s about the hospitality they offered.
The tradition continues with Jacob. We see him instructing his household to remove foreign gods (Genesis 35:2, 4), a clear act of leading others towards monotheism. But what about Isaac? The text notes that we don’t hear of Isaac explicitly converting people. However, Rabbi Yitzḥak, citing Rabbi Hoshaya Rabba in the name of Rabbi Yehuda bar Simon, offers a subtle interpretation. The verse says, "Jacob settled in the land of his father’s residence [megurei]." The Rabbis cleverly connect megurei with migiyurei, meaning "those whom his father converted." In other words, Jacob settled in the land of his father's converts! Isaac’s influence, though not explicitly stated as active conversion, is still present in the community that Jacob inherits.
So, what does all of this tell us? It suggests that from the very beginning, Judaism wasn't just a closed circle. It was actively reaching out, inviting people in, offering them a new way of life. And it emphasizes the importance of hospitality, of creating a welcoming space for those seeking connection and meaning. It makes you wonder, doesn't it, about the ways we create welcoming spaces in our own lives and communities today? How do we "make" people feel like they truly belong?