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While Judaism does not proselytize, it does welcome converts who come on their own initiative<ref>Gm Yevamot 47a (and paskened in Shulchan Aruch Yoreh De'ah 268:2) states that when an individual comes to convert, we discourage him by mentioning the fact that the Jews are a downtrodden and oppressed nation. If the person acknowledges this and nonetheless expresses his desire to convert, then we accept him as a convert. </ref>. The process is complex and briefly described below. The purpose of the summaries below are for educational purposes only. | While Judaism does not proselytize, it does welcome converts who come on their own initiative<ref>Gm Yevamot 47a (and paskened in Shulchan Aruch Yoreh De'ah 268:2) states that when an individual comes to convert, we discourage him by mentioning the fact that the Jews are a downtrodden and oppressed nation. If the person acknowledges this and nonetheless expresses his desire to convert, then we accept him as a convert. | ||
There is also a discussion as to whether or not there's a Mitzvah to perform conversions. Gemara Yevamot 47b says that once a prospective convert dedicates himself to keep the Mitzvot, we do Milah right away, because "we don't delay a Mitzvah". The simple understanding of this Gemara is that there is a Mitzvah element to converting people. Furthermore, the fact that Gemara Shabbat 137b records that when performing a Milah on a convert, the text of the beracha includes "who has commanded us to give a Milah to converts", indicates that there is a Mitzvah to convert people. Tashbetz (Zohar HaRakia, assin 40) thinks that accepting converts is a Mitzvah, but is unsure under which Mitzvah it would be included. Interestingly, he also thinks that the fact that Beit Din converts a Katan al da'at Beit Din (Ketubot 11a), indicates that there's a Mitzvah to accept converts. | |||
Tosfot HaRosh (Shabbat 137b) suggests that accepting converts is included in the Mitzvah of loving the convert, as it's impossible to love him if he doesn't receive a Milah and is converted. Raavad in Sefer Baalai HaNefesh (end of Shaar HaTevilah) learns that the Mitzvah is derived from the fact that Avraham converted people (see Rashi Bereshit 12:5 s.v. asher asu). Another possibility is that it's included in the Mitzvah of loving Hashem, which according to Rambam (Sefer HaMitzvot Asseh 3) includes making Hashem beloved unto others and drawing them to His service. </ref>. There are three basic components to conversion: the acceptance of mitzvot, milah and tevilah. The process is complex and briefly described below. The purpose of the summaries below are for educational purposes only. | |||
==Bet Din for Conversion== | ==Bet Din for Conversion== | ||
#All aspects of conversion need the presence of bet din.<ref>The Gemara Yevamot 46b establishes that conversion requires the supervision of a Bet Din of three judges based on the fact that the phrase "misphat" is used in the context of conversion. Tosfot s.v. mishpat offers two possibilities as to which passuk the Gemara is alluding to. Tosfot further explains that everyone agrees that three judges are required by conversion, even those who say that a Bet Din for hoda'ot v'hal'vaot, admissions and loans, only needs one judge, because we compare conversion to gzelot v'chavalot, theft and injury, regarding which everyone agrees that you need three judges. This is accepted by the Rambam (Isurei Biyah 13:6) and Shulchan Aruch YD 268:3. Shulchan Aruch YD 268:3 writes that after the fact, the Bet Din is only necessary for the acceptance of mitzvot, while the Rambam and Rif hold it is necessary for the milah and tevilah as well. | #All aspects of conversion need the presence of bet din.<ref>The Gemara Yevamot 46b establishes that conversion requires the supervision of a Bet Din of three judges based on the fact that the phrase "misphat" is used in the context of conversion. Tosfot s.v. mishpat offers two possibilities as to which passuk the Gemara is alluding to. Tosfot further explains that everyone agrees that three judges are required by conversion, even those who say that a Bet Din for hoda'ot v'hal'vaot, admissions and loans, only needs one judge, because we compare conversion to gzelot v'chavalot, theft and injury, regarding which everyone agrees that you need three judges. This is accepted by the Rambam (Isurei Biyah 13:6) and Shulchan Aruch YD 268:3. Shulchan Aruch YD 268:3 writes that after the fact, the Bet Din is only necessary for the acceptance of mitzvot, while the Rambam and Rif hold it is necessary for the milah and tevilah as well. | ||
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==Order of Procedure== | ==Order of Procedure== | ||
# The milah is done before the tevilah. If they did the tevilah before the milah there is a major dispute if the conversion is effective | # The milah is done before the tevilah. If they did the tevilah before the milah, there is a major dispute if the conversion is effective. Therefore, if the tevilah was performed before the milah, they should repeat the tevilah.<ref>Rama YD 268:1 quotes a dispute between the Ramban and Raah whether bdiavad (after the fact) the order of milah and tevilah would invalidate the conversion. The Ramban posits that it wouldn't, while Raah believes that it would invalidate the conversion. The Shach 268:2 therefore says that they should do the tevilah again because of this dispute.</ref> | ||
==Time== | ==Time== | ||
#A conversion should only be | #A conversion should only be performed during the day. If the acceptance of Mitzvot is performed at night, then this would bdiavad (after the fact) invalidate the conversion. If the milah or tevilah is performed at night, it's disputed if this would bdiavad invalidate the conversion.<ref>Bach CM 5:6 we should be strict about a din at night because of the Rashbam and Smag that a din at night is effective.</ref> | ||
==Tevilah== | ==Tevilah== | ||
# Some say that shehechiyanu is recited after the tevilah and completion of conversion.<ref>Radvaz 1:434 holds that a shehechiyanu is recited at the completion of conversion (and not at the milah) since he is now joyous that he is now able to fulfill mitzvot.</ref> | # Some say that shehechiyanu is recited after the tevilah and completion of conversion.<ref>Radvaz 1:434 holds that a shehechiyanu is recited at the completion of conversion (and not at the milah) since he is now joyous that he is now able to fulfill mitzvot.</ref> | ||
# Even though brachot on mitzvot are usually recited before the mitzvah is performed, the convert recites the beracha of "al ha'tevilah" after immersing<ref>Pesachim 7b. There is an interesting discussion regarding when the Beit Din recites the bracha of al ha'tevilah when they convert a baby (Ketubot 11a). According to the Gemara Pesachim's reasoning, </ref>. | |||
===Tevilah of Women=== | ===Tevilah of Women=== | ||
#Many poskim hold that tevilah needs to be done in the presence of bet din. For a woman they can wear a loosely fitted robe that covers her whole body while entering the mikveh in the presence of bet din.<ref>Rambam and Shulchan Aruch hold that the tevila of both men and women need to be in front of bet din. Minchat Yitzchak 4:34:3 writes that it is possible that after the fact it is an effective conversion since according to Tosfot a bet din isn't necessary for tevila and also according to others it might be effective since the bet din knows that she went into the mikveh. Yabia Omer YD 1:19 says that they need to do the gerut again because it might not have been a valid gerut at all. He would allow her to wear a loosely fitted robe or a sheet above the water to make it more modest. | #Many poskim hold that tevilah needs to be done in the presence of bet din. For a woman they can wear a loosely fitted robe that covers her whole body while entering the mikveh in the presence of bet din.<ref>Rambam and Shulchan Aruch hold that the tevila of both men and women need to be in front of bet din. Minchat Yitzchak 4:34:3 writes that it is possible that after the fact it is an effective conversion since according to Tosfot a bet din isn't necessary for tevila and also according to others it might be effective since the bet din knows that she went into the mikveh. Yabia Omer YD 1:19 says that they need to do the gerut again because it might not have been a valid gerut at all. He would allow her to wear a loosely fitted robe or a sheet above the water to make it more modest. | ||
