Conversion: Difference between revisions
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→Bet Din for Conversion
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* Ritva 45b writes that Bet Din is necessary for everything even after the fact. The gemara means that even if you don’t intend for conversion it is still valid. | * Ritva 45b writes that Bet Din is necessary for everything even after the fact. The gemara means that even if you don’t intend for conversion it is still valid. | ||
* Hagahot Mordechai Yevamot 4:111 says that if a convert converted without a bet din some say that the conversion is invalid while others say it is acceptable. Darkei Moshe 268:3 understands that this corresponds to the opinions of Tosfot and Rambam. Mordechai Yevamot 4:36 quotes Rabbenu Simcha and Rabbi Yehuda Bar Yom Tov who hold that a conversion only needs one judge. | * Hagahot Mordechai Yevamot 4:111 says that if a convert converted without a bet din some say that the conversion is invalid while others say it is acceptable. Darkei Moshe 268:3 understands that this corresponds to the opinions of Tosfot and Rambam. Mordechai Yevamot 4:36 quotes Rabbenu Simcha and Rabbi Yehuda Bar Yom Tov who hold that a conversion only needs one judge. | ||
* Shulchan Aruch YD 268:3 writes the opinion of Tosfot and Rosh as the anonymous opinion and then notes the opinion of the Rif and Rambam by name. Yabia Omer YD 1:19 is strict even though it seems to be an explain of stam vyesh. Achiezer 3:27 implies that even after the fact not having bet din for milah or tevila is an issue like the Rif and Rambam.</ref> | * Shulchan Aruch YD 268:3 writes the opinion of Tosfot and Rosh as the anonymous opinion and then notes the opinion of the Rif and Rambam by name. Yabia Omer YD 1:19 is strict even though it seems to be an explain of stam vyesh. Achiezer 3:27 implies that even after the fact not having bet din for milah or tevila is an issue like the Rif and Rambam. Similarly, [https://www.hebrewbooks.org/pdfpager.aspx?req=57989&pgnum=181 Perach Mateh Aharon 2:51] writes that we’re strict for rif and rambam that if lacking bet din you need to do it again. </ref> | ||
#The Bet Din for conversions do not need to have three torah scholars.<ref>Igrot Moshe YD 1:159 clarifies that the three people who serve as a bet din don't all need to be torah scholars.</ref> | #The Bet Din for conversions do not need to have three torah scholars.<ref>Igrot Moshe YD 1:159 clarifies that the three people who serve as a bet din don't all need to be torah scholars.</ref> | ||
==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 and therefore, they should repeat the tevilah.<ref>Rama YD 268:1 quotes a dispute between the Ramban and Raah whether the order is essential after the fact, the Ramban positing that it doesn't and the Raah holding it does. The Shach 268:2 adds that they should do the tevilah again because of this dispute.</ref> | # 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 and therefore, they should repeat the tevilah.<ref>Rama YD 268:1 quotes a dispute between the Ramban and Raah whether the order is essential after the fact, the Ramban positing that it doesn't and the Raah holding it does. The Shach 268:2 adds that they should do the tevilah again because of this dispute.</ref> | ||
