Summary in English. / Bibliography: pages 199-208. / This dissertation examines the manner in which Orthodox Judaism developed in South Africa from the foundation of the first congregation in 1841 up to about 1935, and considers what distinctive features, if any, characterised South African Judaism. Locating the emergence of South African Judaism within the context of Western and European Judaism, the dissertation examines the interaction which developed between those Jews who derived from Anglo-Jewry and, to a lesser extent, from German-Jewish stock, on the one hand, and those who came from Eastern Europe, particularly after 1880, on the other hand. At all times, the impact of the wider South African context on the nature of South African Judaism is considered. The harsh realities of the need to make a living in what was at, first an alien environment led to South African Jews having to abate, if not entirely abandon, the canons of strict religious observance. The dissertation examines in greater detail the main centres where the Jewish communities established themselves. Particular attention is given to Cape Town and Johannesburg where the larger communities had set themselves up, but the opportunity is also taken to examine smaller communities such as Durban, Port Elizabeth, Bloemfontein and Kimberley. There were also particular features of the so called "three digit communities", i.e. those having no more than a thousand souls, which constituted an important section of the South African Jewish community, those who settled in the smaller country towns and whose religious life took on a certain character. The dissertation then proceeds to examine the principal influences which determined how the South African Jewish community took shape. Amongst these influences were the authority of the Chief Rabbinate of the United Kingdom, which was particularly important whilst the community consisted primarily of Jews of Anglo-Jewish origin; and the way in which this influence gradually lessened as the community became more independent and as the Eastern European section began to predominate. The background and mind-sets of the Jews from Eastern Europe played a very important part in the way the community shaped itself. Other influences which were brought to bear included the Zionist movement, the internal authority of the important religious figures and institutions such, as the Ecclesiastical Courts, Batei Din, and the influence of particularly important charismatic and influential lay leaders. A fairly close examination is conducted of the most important religious leaders during the period under review. A special chapter is devoted to the issue of proselytism and the way in which it presented itself and was perceived and encountered by the South African Jewish community. The dissertation concludes with some general arguments contending for the homogeneity of the South African Jewish community; with some indication as to what identifiable characteristics it assumed and how its future would have been viewed in 1935; the comments bringing the matter up to the modern day.

Bibliography: pages 346-384. / The study aims to portray the way of life and culture of the Modern Orthodox and Ultra Orthodox sectors of Johannesburg Jewry. It strives to show how this is translated into educational systems, and examines the attitudes and values of pupils at Johannesburg Jewish religiously orientated schools both towards their own education, as well as towards elements of Jewish and secular culture. An overview of Johannesburg Jewry is presented, and Jewish educational systems in Johannesburg are outlined. Although much of the study is descriptive and ethnographic, the focal point is the statistical analysis and discussion of the responses to a questionnaire which was administered to 159 pupils of four religiously orientated high schools. An overriding conclusion is that the samples exhibit a common pride in their Jewish heritage. The general level of religious practice and belief of the pupils of each school corresponds with that subgroup of Johannesburg Jewry with which the school is aligned. Thus the Ultra Orthodox are more comprehensive in religious practice than the Modern Orthodox. The level of religious practice of the pupils often exceeds that of their parents. This implies that the schools are, in certain cases, operating contra parentem.

Amidst the decisive events of the 20th century - the Holocaust and the rebirth of the Jewish homeland - which impacted heavily on Jewish attitudes, emerged a broadening of religious doctrines creating diversity within Judaism. Previous insularist tendencies were replaced by revised outlooks on proselytisation, blending with the unique characteristics of South African Jewry. Clearly, local Jewish society and the Rabbinate have placed these updated perceptions high on its agenda. The inevitable mixed reactions have been reviewed in this work, which looks at the long road travelled by the convert from the viewpoint of current motivations, acceptance by the community and post conversion levels of observance. My own theory is a model encompassing the respective components of local proselytism looking at categories of converts, their motives, demands to be met and obstacles. To comprehend the contemporary position, a historical survey delved into the issue from its Biblical origins via the influences of centuries, reaching the South African scene. This inquiry investigated the development of conversion policies drawn from an evolvement of energetic Halakhic debate. These attitudes manifest themselves in archival sources from 1924, of which my analysis is the first of its kind. From these records, together with those of my own community and data available from the Cape Beth Din, the interpretative statistics thus compiled identified characteristics and motivations of applicants and procedural mechanics. This work proceeded a step further. Focus on the Durban model provided an ideal observation point for the post conversion stages. Personal knowledge of the candidates gained from my service to Durban Jewry enabled me to assess their respective adherences and absorption into the community. Furthermore, responses to a questionnaire sent to the local Jewry and interviews revealed attitudes both of Jews by birth and the converts themselves whilst added perceptions were obtained from a questionnaire sent to the Rabbis of South Africa. In the final chapter I submitted proposals and recommendations, some of which are radical. Covering the entire process of conversion this model attempts to address the future of conversions in South Africa as this is expected to remain a pivotal issue of immense momentum. / Religious Studies & Arabic / D. Litt. et Phil. (Religious Studies)

Amidst the decisive events of the 20th century - the Holocaust and the rebirth of the Jewish homeland - which impacted heavily on Jewish attitudes, emerged a broadening of religious doctrines creating diversity within Judaism. Previous insularist tendencies were replaced by revised outlooks on proselytisation, blending with the unique characteristics of South African Jewry. Clearly, local Jewish society and the Rabbinate have placed these updated perceptions high on its agenda. The inevitable mixed reactions have been reviewed in this work, which looks at the long road travelled by the convert from the viewpoint of current motivations, acceptance by the community and post conversion levels of observance. My own theory is a model encompassing the respective components of local proselytism looking at categories of converts, their motives, demands to be met and obstacles. To comprehend the contemporary position, a historical survey delved into the issue from its Biblical origins via the influences of centuries, reaching the South African scene. This inquiry investigated the development of conversion policies drawn from an evolvement of energetic Halakhic debate. These attitudes manifest themselves in archival sources from 1924, of which my analysis is the first of its kind. From these records, together with those of my own community and data available from the Cape Beth Din, the interpretative statistics thus compiled identified characteristics and motivations of applicants and procedural mechanics. This work proceeded a step further. Focus on the Durban model provided an ideal observation point for the post conversion stages. Personal knowledge of the candidates gained from my service to Durban Jewry enabled me to assess their respective adherences and absorption into the community. Furthermore, responses to a questionnaire sent to the local Jewry and interviews revealed attitudes both of Jews by birth and the converts themselves whilst added perceptions were obtained from a questionnaire sent to the Rabbis of South Africa. In the final chapter I submitted proposals and recommendations, some of which are radical. Covering the entire process of conversion this model attempts to address the future of conversions in South Africa as this is expected to remain a pivotal issue of immense momentum. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)