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While Judaism does not proselytize<ref>Part of the reason for our hesitancy to accept converts is rooted in a statement of the Gemara Kiddushin 70b: "converts are bad like sapachat (a form of Tzara'at) for the Jewish people". Rashi explains that since they aren't </ref>, 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. | While Judaism does not proselytize<ref>Part of the reason for our hesitancy to accept converts is rooted in a statement of the Gemara Kiddushin 70b: "converts are bad like sapachat (a form of Tzara'at) for the Jewish people". Gemara Yevamot 47b says that this is the reason why we discourage converts when they first appear before us, as we challenge their motivations for converting and attempt to dissuade them from doing so. Rashi Kiddushin 70b s.v. kashin explains that since they aren't meticulous in their observance of Mitzvot, naturally born Jews will inevitably be negatively influenced by them. Rashi Niddah 13b s.v. k'sapachat adds that because they aren't experts in Mitzvot, they'll bring about punishment (similar to when the King of Assyria exiled the people of Kutha to the Shomron, they converted to Judaism, and then Hashem punished them for their lack of observance by sending lions to ravage them. See Melachim II 17:25). | ||
(As an aside, Rashi Niddah also has an interesting opinion that the concept of "kol yisrael arevim zeh b'zeh" (Shevuot 39a), that all Jews are guarantors for one another, doesn't apply to converts. This is not the accepted practice, as we usually allow a convert to be yotzaih (fulfill his obligation) Kiddush by hearing it from a naturally born Jew, and vice versa as well). | |||
Tosfot Kiddushin 70b s.v. kashim quotes an interesting explanation from a figure who lived in the days of the Baalai HaTosfot known as R' Avraham HaGer. He argues that converts are in fact more meticulous in their observance of mitzvot than naturally born Jews, and when Hashem sees their dedication, He recalls the shortcomings of the Jewish people and grows angry with them. He draws a parallel to a story in Navi (Melachim I:17) that the woman of Tzarfat accused Eliyahu as being the reason for her son's death, that his piety highlighted her lower spiritual state and incurred Hashem's wrath. Tosfot posits that another way of understanding why converts are bad for the Jewish people is because the Torah warns in twenty four places about oppressing them, and it is very difficult to be properly sensitive towards them and not violate this prohibition. </ref>, 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. | 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. | ||
