Spanish Crypto Jews – What is Jewish ethnicity status of those who claim to be descendants of Spanish Crypto Jews and must they go through conversion

What is Jewish ethnicity status of those who claim to be descendants of Spanish Crypto Jews and must they go through conversion?[1]

1. Introduction:

The history: For centuries, crypto-Jews—also known as Anusim[2], Conversos[3], or Hidden Jews, Marranos[4] —lived double lives. Forced[5] to convert to Christianity during the Spanish and Portuguese Inquisitions[6], they maintained Jewish traditions in secret, often at great personal risk. Lighting Shabbos candles in the cellar, whispering Hebrew prayers, or avoiding pork became quiet acts of resistance and identity. Today, their descendants are scattered across the Iberian Peninsula, Latin America, the Southwestern United States, and beyond. Many grew up with unusual family customs—covering mirrors after a death, lighting candles on Friday nights—without knowing their origins. With the rise of DNA testing, genealogical research, and open historical dialogue, a growing number are rediscovering their Jewish roots. Some have chosen to formally return to Judaism, while others embrace a hybrid identity that honors their unique heritage.

The Halachic question: The central question is: Are the descendants of crypto-Jews still considered Jewish according to halacha? The answer hinges on two separate Halachic discussions.

1. The first question relates to the ability to inherit Jewish identity to a next-generation of descendants if their parents know longer self identify as a Jew or, in the Halachic jargon, are the descendants of Mumarim considered Jewish? This question applies even if Jewish maternal lineage never ceased from the individual, and all of his maternal side is proven to be Jewish.
2. The second question relates to the verification of the claim made by the individual. How does one truly verify that an individual is a descendent of a crypto Jewish family which lived close to six centuries ago? Being that Jewish identity follows the identity of the mother [i.e. matriarchal], even if lineage to crypto Jews can be traced, one must verify that the Jewish maternal lineage has remained unbroken throughout all those generations up, and no intermarriage with Gentile women, such as other Christians, have taken place.

1. The law:

In previous time: While some Poskim[7] rule that the descendants of Mumarim who converted out of his/her free will, are complete gentiles [even if their Jewish maternal lineage remains unbroken], nevertheless, all Poskim[8] agree that if a Mumar converted out of force, then their descendants remain Jewish, if their maternal Jewish lineage remains unbroken. Accordingly, the Poskim who lived in the generation of the Inquisition unanimously ruled that those crypto Jews who can prove unbroken maternal Jewish identity, and converted out of force[9], remain Jewish even if they lived many generations as Christians, and are not required to go through a regular process of conversion. [Nonetheless, a rabbinical ceremony similar to conversion which is applicable to all apostates returning to Judaism, is required. Hence, they are required to immerse in a Mikveh in front of a Beis Din, as is similarly done during the conversion process.[10]]

In modern times: The main issue in modern times with accepting acclaimed crypto Jews back into the Jewish community and issuing them Jewish identity is the difficulty in proving and verifying this claim. Not only would the claim itself need to be verified through records dating back 600 years but furthermore, proof of lack of intermarriage and unbroken Jewish maternal lineage would also need to be proven. Likewise, according to some opinions stated above, proof of a forcible conversion versus a willful conversion would also need to be proven.[11] Due to these difficulties, Batei Dinim, including the Rabbanut Hareishit Leyisrael, do not accept the mere claim of crypto Jewish lineage as acceptable for determining their Jewish identity and a full conversion is required.[12]

Article by Rav Avichaiyil, from Nidcheiy Yisrael p. 204-206

 “Forced Converts” in Spain and Portugal

In the Hebrew year 1391

“By the might of God, His bow was like an enemy against the community of Seville … They set fire to its gates and killed many within it, yet most converted; and from among them, they sold infants and women to the Ishmaelites … and from them, many died for the sanctification of God’s name while many profaned the covenant of holiness.” (Excerpt from a letter by Chassda’i Kashkash.)

Likewise, in the community of Córdoba “none—from the greatest to the smallest—remained who had not converted to a ‘written’ religion.”

Similarly, in Toledo and throughout the province, the devastation spread further. Many Jews were forced to accept the Christian faith and even to publicly declare that belief. Those Jews who were converted under duress came to be known as “Marranos” (perhaps because of an expression in the New Testament which they were forced to recite—something like “mara’ata,” an admission that “the master” [Yoshka Yimach Shemo] had come, or “shamara-na,” which alluded to pork flesh). This epithet later acquired the force of a curse and denunciation. They were also called “conversos” (i.e. religion-changers) or “new Christians” (“Christo novus”). In the Balearic Islands (Mallorca and others) they were called “chovits” (literally, “pork-eaters”—the term “chova” meaning pig fat), referring to their public consumption of pork.

Religious Conversions and Exile

Religious conversions driven by persecution spread throughout Spain. With the expulsion from Spain in 1492, many fled to neighboring Portugal—mostly to its northern regions.

About a century after the onset of the devastation in Spain, a decree of expulsion was issued by King Manuel (in his reign year 1426) for all Jews in Portugal, granting them an eleven‐month grace period to settle their affairs. This expulsion was enacted under pressure from the Spanish crown. King Manuel, though secretly desirous of keeping the Jews, ordered that every child—boys and girls up to the age of 14—be captured and forcibly baptized. The enforcers even apprehended older individuals. As a result, many families chose to convert under duress in order to remain united with their children. Many even took their own lives along with their offspring in honor of the sanctification of God’s name. On the very day of the expulsion (ships had been prepared for that purpose), the entire assembled crowd (approximately 20,000 people) was herded into “churches.” Water for baptism was thrown on them, and they were declared Christians. Among those compelled into baptism were also the father of the Ralbach and the father of Rabbi Yosef Caro.

In both Spain and Portugal there were, according to the account, many forced converts. Some of these individuals later left their homelands when the opportunity arose—fleeing to other lands such as Italy, Turkey, and even North African countries. Nevertheless, many remained in Spain and Portugal. In 1505, a letter from the Valladolid government (which had been delayed in Spain) attested that one‑third of the Spanish urban population were, in fact, descendants of Israel (the forced converts, according to Gratz). At the same time, according to the historian D. Azabo, about one‑fifth of the inhabitants of Portugal—primarily in the cities—are of Israelite lineage. On the basis of this fact, another author writes: “Every Portuguese born outside of a village is assumed to have Jewish blood flowing in his veins.”

The forced converts were generally divided into three groups:

1. Those who were forced but who, in the end, accepted the imposed decree willingly and intermarried with gentiles—in order either to rise to important positions in the government or to become wealthy. Some even betrayed their brothers, testified against them, and actively prevented any return to repentance (see the responsa of Rivash, section 11). These were regarded as converts of their own free will.
2. Those who, deep in their hearts, retained a strong attachment to the faith of their forefathers and were true lovers of Israel—secretly maintaining a few of its commandments—yet did not take the step of leaving the country to fully return to Judaism.
3. A group of genuine forced converts who, in secret, maintained all the commandments and devised ingenious means to observe them even under extremely difficult conditions.

The forced converts were severely persecuted by the clergy, the Church, and by governmental authorities. The masses were repeatedly incited to commit outbreaks of violence against them; on one day in 1506, more than five hundred forced converts were killed in Lisbon.

According to Halakhic (Jewish legal) principles, the first groups were considered non-Jews, and for the third group their marriages were annulled because they were conducted by disqualified witnesses—so they were not annulled on the basis of Mamzeirus.

The brutal practices of the Inquisition—in both Spain and Portugal—which subjected the forced converts to severe torture, various forms of humiliation, and even burning, drove many to seek refuge in other lands. Yet sometimes even in those foreign lands the Inquisition eventually laid its hand upon them.

For a long span of 285 years the Inquisition operated in Portugal (from 1532 until 1821). Throughout that entire period the Jewish tradition continued clandestinely. Until the end of the 17th century many were well versed in Judaism and its laws. Afterwards, Judaism gradually diminished; the Hebrew language was forgotten and only a few customs remained. In the same way assimilation spread in many places—especially in the north of the country—so that many communities of forced converts remained unassimilated, even when their essence of Jewishness had almost entirely receded.

Dr. N. Saloshet wrote about fifty years ago:

“A kind of accepted falsehood prevailed in the wider world that the forced converts of Spain and Portugal had already sunk into the gentile nations and were not destined ever to return.”

It may be said that today in Portugal at least some 500,000 descendants of the forced converts still live, a small portion of whom continue to feel an identification with their past, preserving some customs and traditions—and harbor hope for a return to Judaism.

The Situation in Spain Today

In contrast to the situation in Portugal, it is now difficult to speak of clearly defined concentrations of forced converts in Spain. The Inquisition’s activities in Spain were more brutal and harsh than those in Portugal. On the other hand, the opportunities for escape were greater; so that in Spain, after the abolition of the Inquisition (in 1780), no large groups with a clearly maintained tradition of their Jewish heritage—and certainly not in the observance of Israel’s commandments—remain.

However, in the Balearic Islands of Spain there remains a sizable community of some 30,000 forced converts who cannot be assimilated by the gentile majority. This is most notably the large island of Mallorca (approximately 400 km east of Spain’s coast). Until about 25 years ago this community was completely isolated from assimilation. Yet, since the political changes in Spain, even this community has gradually begun to assimilate—mostly by choice.

The descendants of the forced converts in Mallorca (referred to as “chovits”) can be divided into three types:

1. Those who have remained Catholic and strive to prove their Christian fidelity—driven by the suffering of their past and a desire to escape it;
2. Those who, out of deep revulsion at the pressures exerted by the Church in a not-so-distant past, have entirely abandoned the religious system—and are not interested in Judaism either (this group is active in the Socialist Party);
3. Approximately 10 percent who are interested in their Jewish heritage and desire to learn about it, study its traditions, and even convert back to Judaism. Some in this group seek to establish a connection with a synagogue, and there are those who dream of making aliyah (immigrating to Israel).

In modern Portugal the atmosphere is extremely difficult. The entire population suffers from economic hardships—stemming from governmental changes. Approximately 2 million people have left Portugal in search of a livelihood in richer countries (Germany, France, and others—and even in Spain). The “Marranos,” although they retain more practical ties to Judaism, live like gentiles in a harsh environment and seek better economic arrangements. Here too, there are individuals interested in immigration and in Judaism.

According to Halakha, every descendant of the forced converts is in need of conversion, at least by a stringent (chumra) standard.

May the blessing “Gather the dispersed of His people Israel” be fulfilled in our midst, “and may the children return to their borders.”

[1] See Sefer Nidcheiy Yisrael [Avichail] pp. 204-206

[2] A Hebrew term meaning “the forced ones.” This is the preferred term in Jewish tradition for those who were compelled to convert but continued to observe Judaism in secret.

[3] Spanish for “converts,” this term was used for Jews who converted to Christianity, whether voluntarily or under duress. It doesn’t necessarily imply secret Jewish practice, but many conversos were crypto-Jews.

[4] A derogatory term meaning “swine” in Spanish, used to describe Jews who were suspected of secretly practicing Judaism after converting. Though offensive, it appears frequently in historical records.

[5] See Nidcheiy Yisrael ibid: The forced converts were generally divided into three groups:

1. Those who accepted the imposed decree willingly and intermarried with gentiles—in order either to rise to important positions in the government or to become wealthy. Some even betrayed their brothers, testified against them, and actively prevented any return to repentance (see the responsa of Rabash, section 11). These were regarded as converts of their own free will.
2. Those who, deep in their hearts, retained a strong attachment to the faith of their forefathers and were true lovers of Israel—secretly maintaining a few of its commandments—yet did not take the step of leaving the country to fully return to Judaism.
3. A group of genuine forced converts who, in secret, maintained all the commandments and devised ingenious means to observe them even under extremely difficult conditions

[6] – 1391: Widespread anti-Jewish riots in Spain led to mass forced conversions. This marks the beginning of large-scale crypto-Judaism.

– 1492: The Alhambra Decree expelled Jews from Spain unless they converted to Christianity. Many who converted continued practicing Judaism in secret.

– 1497: Portugal followed suit, forcibly converting its Jewish population.

[7] Teshuvas Reim 47 and 49 [Rav Eliyahu Mizrachi] in name of Mahariy Chaviv; Rashdam E.H. 10; Kneses Hagedola 44 that from the grandchildren and onwards, this applies even according to Teshuvas Hareim; Beir Heiytiv E.H. 44:8; See Maharibal 2:45; Radab 6; Meiri in Beis Habechira Avoda Zara 26 rules that all the descendants of the Muamar are not Jewish

Other opinions: Other Poskim vehemently negate this position, saying that a Jew remains a Jew even if his direct maternal ancestor willingly converted many generations ago. [Implication of Michaber E.H. 44:9 regarding Kiddushin; Beis Yosef ibid severely negates the above position; Rashbash ibid; Aruch Hashulchan E.H. 44:11 “There is no root for the above words of the Poskim ibid who negate the Judaism of the descendants, as how exactly does their Jewish identy disappear? So is explained in the Rambam and all Poskim, and so is Setimas Hamichaber in 44:9. The fact that the Rashdam ibid learnt his position from the Talmudic opinion revoking Jewish identy from the ten tribes has no basis, as there it is learned from a verse” Igros Moshe E.H. 4:83 negates the above opinions from Halacha, saying they cannot be joined to any calculation of leniency]

[8] All Poskim ibid

[9] See previous footnotes in which we explained that there were three types of crypto Jews during the Inquisition period, with the first type being willful converts

[10] Rama 268:12; 267:8; Shach 267:15; Rabbeinu Simcha; Radbaz 3:415; Letter of Rebbe; See however Rashbash 68, brought in Pischeiy Teshuvah 269:10, that the Moranos do not need to immerse at all

[11] See previous footnotes in which we explained that there were three types of crypto Jews during the Inquisition period, with the first type being willful converts

[12] Sefer Nidcheiy Yisrael [Avichail] p. 206