Chaplain Samson and the Airman's Baptism

The news hit Rabbi Samson like a thunderbolt. This decision had profound implications, representing a significant shift in the young man’s religious identity.

The chaplain promptly contacted the woman’s son, Airman Third Class Richard, and requested his presence. As requests from higher-ranking officers are typically obeyed, Richard arrived accompanied by his non-Jewish friend. Richard, who was young, impressionable, and lonely, was in need of a friend. His friend, a devout gentile, had made it his mission to convert as many personnel on the base as possible.

Rabbi Samson requested that the gentile friend remain outside while he spoke with Richard. He attempted to dissuade Richard from proceeding with the baptism ceremony by suggesting that such a significant life decision should be made at home, after leaving the service. He further questioned Richard’s knowledge of Judaism. When Richard admitted he didn’t know much about Judaism, Rabbi Samson advised him to learn more about the religion he was leaving before giving it up. Richard agreed and postponed the ceremony for two weeks, during which time he began studying Judaism with the chaplain.

During one of their learning sessions, Rabbi Samson broached a sensitive topic with Richard. He expressed his belief that it was time for Richard to discontinue his attendance at church services. Richard’s response was surprisingly candid, “I was wondering when you were going to ask me to stop.”

And stop, he did. The planned conversion ceremony was put on hold indefinitely. Freed from the constraints of his alternative religious practice, Richard’s spiritual growth accelerated exponentially. He immersed himself in the study and practice of Judaism, developing a deep and abiding commitment to Yiddishkeit. His bond with Chaplain Samson deepened as well, their relationship evolving into a close personal friendship.

As a postscript, was the mother allowed to call Rabbi Samson on Shabbos to save her son from being baptized? HaRav Dovid Feinstein, zt”l, concurred that the mother’s decision was correct. He further questioned whether someone with a minimal Jewish background who was put in the same place as a quasi-missionary can be deemed negligent. Perhaps he can be considered someone who was ignorant since birth, a tinok shenishba. If that were true, then maybe even a d’Oraysa could be violated. However, Rav Dovid continued that this discussion is primarily academic. He said that if anyone asked him a similar question, he would instruct the individual not to violate Shabbos because it is not clear that violating the Shabbos will help the situation (as opposed to rescuing a child from a monastery, which will help). Hindsight being what it is, it is clear that this mother’s phone call was effective and, therefore, permitted.