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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.
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.
This was "based on the fear that intimate contact with the Canaanites will lead Israelites to imitate their idolatrous and immoral ways." 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 seven 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.
1899) which documents an event in Ukraine that the artist read about: a Jewish woman was attacked by members of her community for falling in love with a Christian convert.
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 among them today.