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#A prospective ger must accept all of the mitzvot and tenants of emunah<ref>Rambam Isurei Biyah 14:2, Maggid Mishna 14:1, Orchot Chaim (Hilchot Isurei Biya 9), Shulchan Aruch Y.D. 268:2, Levush 268:2. Lhorot Natan 14:59 holds that if they converted with a warped idea of emunah, such as believing that the Christian New Testament is true, the conversion is invalid. Piskei Din Yerushalayim (Dinei Mamonot v. 14 p. 422 n. 4) agrees that if someone believes both in Christianity and Judaism, then his conversion is invalid. Gerut Kehilchata 2:15 writes that he needs to accept mitzvot with the understanding that we keep mitzvot because they were commanded by Hashem through Moshe.</ref> in front of a Bet Din of three men during the day.<ref>Tosfot Yevamot 45b s.v. mi clarifies that accepting mitzvot is a critical part of conversion and is invalid without it. Shulchan Aruch Y.D. 268:3 codifies Tosfot. Chemdat Shlomo 1:29, Bet Meir, Achiezer, and Igrot Moshe all hold that acceptance of mitzvot is critical and without it the conversion isn’t valid. There is a minority view held by Rav Ben Zion Uziel (Shut Piskei Uziel Siman 65), that the acceptance of mitzvot is not something that would bdiavad (after the fact) invalidate the conversion. This view is not accepted by the Poskim. </ref> If the convert accepted the mitzvot, but didn't do so in front of a Bet Din, the conversion is invalid.<ref>Tosfot Yevamot 45b s.v. mi, Ramban Yevamot 45b, Shulchan Aruch Y.D. 268:3</ref> | #A prospective ger must accept all of the mitzvot and tenants of emunah<ref>Rambam Isurei Biyah 14:2, Maggid Mishna 14:1, Orchot Chaim (Hilchot Isurei Biya 9), Shulchan Aruch Y.D. 268:2, Levush 268:2. Lhorot Natan 14:59 holds that if they converted with a warped idea of emunah, such as believing that the Christian New Testament is true, the conversion is invalid. Piskei Din Yerushalayim (Dinei Mamonot v. 14 p. 422 n. 4) agrees that if someone believes both in Christianity and Judaism, then his conversion is invalid. Gerut Kehilchata 2:15 writes that he needs to accept mitzvot with the understanding that we keep mitzvot because they were commanded by Hashem through Moshe.</ref> in front of a Bet Din of three men during the day.<ref>Tosfot Yevamot 45b s.v. mi clarifies that accepting mitzvot is a critical part of conversion and is invalid without it. Shulchan Aruch Y.D. 268:3 codifies Tosfot. Chemdat Shlomo 1:29, Bet Meir, Achiezer, and Igrot Moshe all hold that acceptance of mitzvot is critical and without it the conversion isn’t valid. There is a minority view held by Rav Ben Zion Uziel (Shut Piskei Uziel Siman 65), that the acceptance of mitzvot is not something that would bdiavad (after the fact) invalidate the conversion. This view is not accepted by the Poskim. </ref> If the convert accepted the mitzvot, but didn't do so in front of a Bet Din, the conversion is invalid.<ref>Tosfot Yevamot 45b s.v. mi, Ramban Yevamot 45b, Shulchan Aruch Y.D. 268:3</ref> | ||
#If the convert accepted mitzvot, but knows or even intends that due to certain desires he won’t be able to fulfill a certain mitzvah, it is nonetheless absolutely considered acceptance of mitzvot.<ref>Achiezer 3:26:4 explains that accepting mitzvot means that a person accepts that they’re all true and binding. If he says that he doesn’t want to accept one mitzvah, it isn’t an acceptance of mitzvot. However, if he says that he accepts all mitzvot, yet knows that because of a certain desire, he won't be able to keep one mitzvah, it is nonetheless a valid conversion. Minchat Asher (Shabbat 34:1) writes that if he doesn't intend to violate a mitzvah because of a desire, but rather just knows that likely because of the difficulty of mitzvot that he will be overcome with desire and not fulfill a mitzvah, that is certainly considered a valid conversion. </ref> Others argue that if he doesn't intend to keep a mitzvah because of his desires, that is an invalid conversion.<ref>Dvar Avraham argues that it shouldn’t be a valid conversion, but isn’t completely convinced that after the fact it is invalid. Lhorot Natan is convinced that the Achiezer is incorrect. Accepting mitzvot means accepting actually practicing all the mitzvot. </ref> | #If the convert accepted mitzvot, but knows or even intends that due to certain desires he won’t be able to fulfill a certain mitzvah, it is nonetheless absolutely considered acceptance of mitzvot.<ref>Achiezer 3:26:4 explains that accepting mitzvot means that a person accepts that they’re all true and binding. If he says that he doesn’t want to accept one mitzvah, it isn’t an acceptance of mitzvot. However, if he says that he accepts all mitzvot, yet knows that because of a certain desire, he won't be able to keep one mitzvah, it is nonetheless a valid conversion. Minchat Asher (Shabbat 34:1) writes that if he doesn't intend to violate a mitzvah because of a desire, but rather just knows that likely because of the difficulty of mitzvot that he will be overcome with desire and not fulfill a mitzvah, that is certainly considered a valid conversion. </ref> Others argue that if he doesn't intend to keep a mitzvah because of his desires, that is an invalid conversion.<ref>Dvar Avraham argues that it shouldn’t be a valid conversion, but isn’t completely convinced that after the fact it is invalid. Lhorot Natan is convinced that the Achiezer is incorrect. Accepting mitzvot means accepting actually practicing all the mitzvot. </ref> | ||
#If the convert said that he accepted mitzvot but in his heart did not intend on keeping the mitzvot that is an invalid conversion.<ref>Bet Yitzchak YD 2:100:9, Achiezer 3:26, Igrot Moshe YD 1:157 and 3:108, Minchat Yitzchak 6:107. Bet Yitzchak explains that intentions can't invalidate a statement (''dvarim shebelev einam dvarim'') | #If the convert said that he accepted mitzvot, but in his heart did not intend on keeping the mitzvot, that is an invalid conversion.<ref>Bet Yitzchak YD 2:100:9, Achiezer 3:26, Igrot Moshe YD 1:157 and 3:108, Minchat Yitzchak 6:107. Bet Yitzchak explains that the concept that intentions can't invalidate a statement (''dvarim shebelev einam dvarim''), is limited to interpersonal matters between two different people. However, conversion is between a person and Hashem, and one's intentions certainly do count. Therefore, if the convert says that he plans to keep Torah but his intentions are otherwise, then the conversion is invalid. Another salient point is the fact that Tosfot Kiddushin 49b s.v. devarim says that if something is so clear, even though it's not explictily stated, then in such a situation we'd consider it meaningful and significant (devarim shebelev havaih devarim). So too over here, if it's clear as day that someone doesn't intend to dedicate himself to Mitzvot, then we'd take that into account and invalidate the conversion. | ||
* In a specific case of a woman who said she accepted mitzvot but had in mind to violate some halachot, Igrot Moshe 3:108 writes that it is a valid conversion. His reasons are (1) since her children are practicing Judaism she isn't trusted about them to say that they're not Jewish. (2) dvar shebelev einam dvarim unless there is a clear circumstance that everyone knew that contradicts her words. (3) If she accepts the mitzvot but because of financial pressures she won't be able to keep all the mitzvot | *In a specific case of a woman who said that she accepted the mitzvot but had in mind to violate some halachot, Igrot Moshe 3:108 writes that it is a valid conversion. His reasons are (1) since her children are practicing Judaism, she isn't trusted about them to say that they're not Jewish. (2) dvar shebelev einam dvarim, unless there is a clear circumstance that everyone knew that contradicts her words. (3) If she accepts the mitzvot, but because of financial pressures she won't be able to practically keep all the mitzvot, then that is considered an acceptance of mitzvot. R' Moshe isn't certain about this last reason. However, regarding (1) Achiezer 3:26:2 argues that for the actual acceptance of mitzvot, dvarim shebelev ainam devarim isn't relevant, since it is a matter between him and Heaven, regarding which intentions are critical. </ref> If it isn't clear if he accepted the mitzvot, some say that it is a questionable conversion.<ref>Igrot Moshe YD 3:106 writes that although the convert said that he accepts mitzvot, if the circumstances make it clear that this statement is dubious, the validity of the conversion is questionable. Kger Kezrach ch. 32 discusses this opinion and supports it.</ref> | ||
#If the convert accepted all the mitzvot | #If the convert accepted all the mitzvot aside from one of them, the Bet Din should not accept him as a convert. After the fact, some say that it is a valid conversion,<ref>Igrot Moshe YD 3:106 | ||
* Rashi 31a s.v. gayrey says that Hillel | *Gemara Shabbat 31a describes a case in which Hillel converted someone, even though that individual didn't accept the legitimacy of the Oral Torah. Rashi 31a s.v. gayrey says that Hillel converted him because this fellow didn't deny the Oral Torah, but simply had a hard time believing that it was from Hashem. Hillel was confident that after he taught him, that he'd trust him that it came from Hashem. Igrot Moshe 3:106 learns from Rashi that not accepting one mitzvah doesn't invalidate the conversion, but you shouldn't perform such a conversion unless you know that he will end accepting all of the mitzvot. Minchat Asher Shabbat 34:1 understands this Rashi differently. The convert under question did accept the fact that the Oral Torah is binding, but wasn't necessarily convinced that it's Divine. Hillel was confident that he could correct this error later, and that's why he accepted him.</ref> while most poskim hold that the conversion is invalid.<ref>Bet Yitzchak, Biur Halacha 304. Achiezer 3:26 is uncertain. It seems that Rav Moshe retracted because both in Igrot Moshe YD 3:107 and 3:108 which are written after 3:106 he says that it isn’t a valid conversion. Igrot Moshe 3:106 holds that chutz mdvar echad is only lechatchila but in 3:107 and 3:108 he says that isn't the case.</ref> | ||
#If the convert intends to keep the mitzvot as he observes other "religious" Jews observing even though it isn't in fact all the mitzvot properly there is a discussion if that is a valid acceptance of mitzvot.<ref>Igrot Moshe 3:106 suggests that perhaps it is an acceptance of mitzvot if she plans on doing mitzvot like other "religious" Jews even though they violate certain halachot such as tzeniyut. Though he isn't ready to be lenient based on that logic.</ref> | #If the convert intends to keep the mitzvot as he observes other "religious" Jews observing even though it isn't in fact all the mitzvot properly there is a discussion if that is a valid acceptance of mitzvot.<ref>Igrot Moshe 3:106 suggests that perhaps it is an acceptance of mitzvot if she plans on doing mitzvot like other "religious" Jews even though they violate certain halachot such as tzeniyut. Though he isn't ready to be lenient based on that logic.</ref> | ||
#If the convert accepted all the mitzvot besides a rabbinic mitzvah after the fact the conversion is valid.<ref>Bet Meir, Biur Halacha. Achiezer 3:26 isn’t certain if it is a valid conversion on a biblical level or not at all.</ref> | #If the convert accepted all the mitzvot besides a rabbinic mitzvah after the fact the conversion is valid.<ref>Bet Meir, Biur Halacha. Achiezer 3:26 isn’t certain if it is a valid conversion on a biblical level or not at all.</ref> | ||
