Conversion - Revision history

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	#If the Bet Din doesn’t tell the prospective convert about the mitzvot, the conversion is nonetheless valid if he accepted to keep the mitzvot when he’ll learn about them.<ref>Nemukei Yosef (Yevamot 16a s.v. tanu), Bet Yosef YD 268:2, Shach 268:3, Chemdat Shlomo 1:29, Igrot Moshe YD 1:159</ref>		#If the Bet Din doesn’t tell the prospective convert about the mitzvot, the conversion is nonetheless valid if he accepted to keep the mitzvot when he’ll learn about them.<ref>Nemukei Yosef (Yevamot 16a s.v. tanu), Bet Yosef YD 268:2, Shach 268:3, Chemdat Shlomo 1:29, Igrot Moshe YD 1:159</ref>
	==Non-Jew Mixed into Family==		==Non-Jew Mixed into Family==
	#Many poskim hold that if an invalid conversion was ~~done~~ and the non-Jew married into a Jewish family and generations later it is unknown~~, nonetheless~~, that is a serious issue ~~and~~ needs to be investigated and revealed.<ref>Rav Elyashiv (Kovetz Teshuvot 4:136) writes that the principle of a mamzer that got mixed into a family does not need to be revealed and is permitted when it is in later generations unknown does not apply to non-Jews~~. A non-Jew women who married a Jew all the children are non-Jewish and can impact later generations~~. Rav Chaim Kanievsky (Ktzaruf Kesef p. 11 cited by R’ Yitzchaki cited below) agreed. See [https://www.machonso.org/hamaayan/?gilayon=20&id=815 Rav Yoel Amital]’s article in Hamaayan where he argues that the Dvar Yehoshua and Chazon Ish EH 1:18 think that it is applicable to non-Jews ~~and~~ [https://www.machonso.org/hamaayan/?gilayon=21&id=851 Rav Dovid Yitzchaki] who argues that the Chazon Ish does not mean that.</ref>		#Many poskim hold that if an invalid conversion was performed, and the non-Jew married into a Jewish family and generations later it's unknown, that is a serious issue needs to be investigated and revealed.<ref>Rav Elyashiv (Kovetz Teshuvot 4:136) writes that the principle that a mamzer that got mixed into a family does not need to be revealed and is permitted when it is in later generations unknown (Kiddushin 71a) does not apply to non-Jews. Rav Chaim Kanievsky (Ktzaruf Kesef p. 11 cited by R’ Yitzchaki cited below) agreed. See [https://www.machonso.org/hamaayan/?gilayon=20&id=815 Rav Yoel Amital]’s article in Hamaayan where he argues that the Dvar Yehoshua and Chazon Ish EH 1:18 think that it is applicable to non-Jews. Also see [https://www.machonso.org/hamaayan/?gilayon=21&id=851 Rav Dovid Yitzchaki] who argues that the Chazon Ish does not mean that.</ref>
	==Hatafat Dam Brit==		==Hatafat Dam Brit==
	# A non-Jew who had a medical circumcision and know wants to become Jewish needs hatafat dam brit without a bracha.<ref>Shulchan Aruch Y.D. 268:1, Shach 268:2</ref>		# A non-Jew who had a medical circumcision and know wants to become Jewish needs hatafat dam brit without a bracha.<ref>Shulchan Aruch Y.D. 268:1, Shach 268:2</ref>

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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'') ~~for~~ matters ~~that relate to~~ two people~~, however~~, conversion is between a person and Hashem and one's intentions certainly do count. Therefore, if the convert says that ~~they plan~~ to keep Torah but ~~intends~~ otherwise it is invalid.		#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 ~~under pressure~~ that is an acceptance. ~~The last reason he~~ isn't certain about. However, regarding (1) Achiezer 3:26:2 argues that for the actual acceptance of mitzvot dvarim shebelev isn't relevant since it is a matter between him and ~~heaven. If he doesn't accept mitzvot it is invalid~~.</ref> If it isn't clear if ~~they~~ accepted mitzvot, some say that it is a questionable conversion.<ref>Igrot Moshe YD 3:106 writes that although the convert said that ~~they accept~~ mitzvot ~~but~~ the circumstances make it clear that this statement is ~~questionable~~, the validity of the conversion is questionable. Kger Kezrach ch. 32 discusses this opinion and supports it.</ref>		*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 ~~besides~~ one ~~mitzvah~~ the Bet Din should not accept ~~such~~ a convert. After the fact, some say that it is a valid conversion,<ref>Igrot Moshe YD 3:106		#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 ~~did a conversion even though the convert said he didn't intend to accept one thing~~ because he didn't deny the ~~oral~~ Torah but ~~didn't believe~~ it was from Hashem ~~and~~ Hillel ~~knew~~ he ~~would convince~~ him ~~otherwise~~. Igrot Moshe 3:106 learns from Rashi that ~~excluding~~ one ~~thing~~ doesn't invalidate the conversion but you shouldn't do such a conversion unless you know ~~afterwards~~ he will ~~accept it~~. Minchat Asher Shabbat 34:1 understands this Rashi differently. He did accept the ~~oral~~ Torah but wasn't convinced it was ~~divine. That is considered like~~ he ~~accepted the Torah because he believed in the oral Torah~~ and ~~just didn~~'~~t believe in the divine source of the oral Torah and for that Hillel knew~~ he~~'d correct~~ him ~~later~~.</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>		*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>

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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.

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	Bach CM 5:6 writes that we should be strict about a din at night because of the Rashbam and Smag that a din at night is effective.</ref>		Bach CM 5:6 writes that we should be strict about a din at night because of the Rashbam and Smag that a din at night is effective.</ref>
	#		#The tevilah of a convert may not be performed on Shabbat nor on Yom Tov.<ref>Rambam Issurei Biah 13:6 and Shulchan Aruch 268:4. They give the reason that since conversion is compared to Din (as Yevamot 46b notes that the word "mishpat" is used in association with conversion), it cannot be performed on Shabbat nor on Yom Tov. (Mishnah Beitzah 36b notes that the Rabbis forbade having Din on Shabbat and Yom Tov, and the Gemara explains that we're concerned that a person will come to write things down).

			Taz 268:11 raises the issue that the Gemara Yevamot 46b gives a different reason for this Halacha, namely that we don't "fix a person on Shabbat". (This a Rabbinic form of "fixing a vessel", similar to the prohibition mentioned in Beitzah 36b that one cannot separate Terumot and Maasarot on Shabbat and Yom Tov, as one is fixing the remainder of the produce). He suggests that since the Gemara Beitzah 18a permits a person who is impure (tameh) to immerse on Shabbat and Yom Tov, because it appears like he's cooling off and isn't trying to fix his impure state, the same logic should allow a convert to immerse as well. Thus, the Rambam paskens like the sugya in Beitzah over Yevamot 46b. Kesef Mishneh on Rambam offers the same approach.

			Interestingly, Tosfot Yeshanim Yevamot 46b s.v. lefi'kach, suggests an answer to resolve the contradiction between Yevamot 46b and Beitzah 18a. He posits that the "fix" of a person going from impure to pure, is much less than the "fix" of a non-Jew becoming Jewish, and that's why the latter is forbidden.

			</ref>

	==Tevilah==		==Tevilah==
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	# 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, they should do so beforehand, as the only reason why a convert typically says it afterwards, is because he cannot recite a bracha while he is still non-Jewish. This is the view of Raavad in Baalai HaNefesh (at the end of Shaar HaTevilah). Rav Schachter (Eretz HaTzvi p. 32) argues that the Bet Din should recite a bracha after the Tevilah in this case, as the bracha goes on the chalot (onset) of the conversion. </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, they should do so beforehand, as the only reason why a convert typically says it afterwards, is because he cannot recite a bracha while he is still non-Jewish. This is the view of Raavad in Baalai HaNefesh (at the end of Shaar HaTevilah). Rav Schachter (Eretz HaTzvi p. 32) argues that the Bet Din should recite a bracha after the Tevilah in this case, as the bracha goes on the chalot (onset) of the conversion. </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.<ref>Regarding whether or not the lack of Bet Din bdiavad (after the fact) invalidates the conversion: the anonymous opinion in Shulchan Aruch 268:3 is that it doesn't (in accordance with the view of Tosfot Kiddushin 62b s.v. ger and Tosfos Yevamot 45b s.v. mi), and the yesh omrim cites Rambam who thinks that it would invalidate the conversion. </ref> For purposes of modesty, women 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.
	* Igrot Moshe YD 2:127 agrees that it is an unresolved machloket and needs to be redone. However, in Igrot Moshe 3:112 (11 years after previous one) he says that even if only one of the judges saw the woman go into the mikvah and others were there and heard it, it is valid. There he explains that even according to the Rambam and Rif it is valid since the judges know she went to the mikveh properly even though they didn't see it. It seems to be contradiction to his earlier teshuva. Teshuvot Vehanhagot 1:621 also says that it needs to be redone if the tevila was done without the bet din watching in the room.</ref>		* Igrot Moshe YD 2:127 agrees that it is an unresolved machloket and needs to be redone. However, in Igrot Moshe 3:112 (11 years after previous one) he says that even if only one of the judges saw the woman go into the mikvah and others were there and heard it, it is valid. There he explains that even according to the Rambam and Rif it is valid since the judges know she went to the mikveh properly even though they didn't see it. It seems to be contradiction to his earlier teshuva. Teshuvot Vehanhagot 1:621 also says that it needs to be redone if the tevila was done without the bet din watching in the room.</ref>

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	# 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>		# 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 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>		#A conversion should only be performed during the day.<ref>Yevamot 46b</ref> 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>Shulchan Aruch 268:3. The anonymous view in Shulchan Aruch is that only if the acceptance of mitzvot is done at night does it invalidate the conversion. He also cites by name the view of Rambam, that if any stage of the conversion is done at night, then it invalidates the conversion.

			Bach CM 5:6 writes that 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==

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	==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>.		# 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, they should do so beforehand, as the only reason why a convert typically says it afterwards, is because he cannot recite a bracha while he is still non-Jewish. This is the view of Raavad in Baalai HaNefesh (at the end of Shaar HaTevilah). Rav Schachter (Eretz HaTzvi p. 32) argues that the Bet Din should recite a bracha after the Tevilah in this case, as the bracha goes on the chalot (onset) of the conversion. </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.
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	# A bet din who accepts converts who don't intent to fulfill the mitzvot are causing a major obstacle to other Jews who will think that they are completely acceptable Jews.<ref>Bet Yitzchak YD 2:100:11 writes that it isn't lifnei iver for the convert himself since it is the convert's obligation to keep Torah and he isn't responsible for his actions (Rashi Niddah 13a). However, he adds that it is a problem since others will think that they are Jewish and that is a major problem for them. Therefore, he says it isn't proper to accept such a convert who doesn't intend to keep mitzvot. Minchat Shlomo 1:35:3 disagrees and holds that it is lifnei iver to cause him to become Jewish and be punished for his sins. Igrot Moshe YD 1:157 writes that there is no reason to accept a convert who isn't going to practice mitzvot.</ref>		# A bet din who accepts converts who don't intent to fulfill the mitzvot are causing a major obstacle to other Jews who will think that they are completely acceptable Jews.<ref>Bet Yitzchak YD 2:100:11 writes that it isn't lifnei iver for the convert himself since it is the convert's obligation to keep Torah and he isn't responsible for his actions (Rashi Niddah 13a). However, he adds that it is a problem since others will think that they are Jewish and that is a major problem for them. Therefore, he says it isn't proper to accept such a convert who doesn't intend to keep mitzvot. Minchat Shlomo 1:35:3 disagrees and holds that it is lifnei iver to cause him to become Jewish and be punished for his sins. Igrot Moshe YD 1:157 writes that there is no reason to accept a convert who isn't going to practice mitzvot.</ref>

	==~~Claiming Oneself is~~ Jewish==		==A Person Who Claims to be Jewish==
	#~~If a~~ person was assumed to be a non-Jew ~~and~~ wasn't ~~acting Jewish and~~ now he claims that his mother was Jewish he is not trusted.<ref>Achiezer 3:27</ref>		#A person who was assumed to be a non-Jew, as he wasn't behaving like a Jew, who now claims that his mother was Jewish, is not trusted.<ref>Achiezer 3:27</ref>
	==Milah==		==Milah==
	# ~~A non-Jew who already~~ had a medical circumcision or was born circumcised needs a hatafat dam brit, and no bracha is recited.<ref>Tosfot Yevamot 46b s.v. drabbi yosi quotes a dispute between the Bahag and Rabbenu Chananel whether a convert who already has a milah needs hatafat dam brit. Bahag holds he does. The Tur 268:1 cites the Itur who ~~distinguishes between~~ a non-Jew born without a foreskin ~~who~~ doesn't need a hatafat dam brit, ~~and~~ a convert who had a medical circumcision ~~previously who~~ needs a hatafat dam brit. Bet Yosef ~~culls the opinion of~~ the Rif Shabbat 55b, Rosh Shabbat 19:5, and Rambam Shabbat 1:7 as holding like the Bahag. Shulchan Aruch Y.D. 268:1 ~~codifies this opinion~~ that ~~he needs a~~ hatafat dam brit ~~without a~~ bracha. Shach 268:1 explains that there is no bracha because it is a dispute in the rishonim.</ref>		# If a convert previously had a medical circumcision or was born circumcised, then he needs hatafat dam brit, and no bracha is recited.<ref>Tosfot Yevamot 46b s.v. drabbi yosi quotes a dispute between the Bahag and Rabbenu Chananel whether a convert who already has a milah needs hatafat dam brit. Bahag holds that he does, while Rabbeinu Chananel thinks that he does not. The Tur 268:1 cites the Itur who says that a non-Jew born without a foreskin doesn't need a hatafat dam brit, while a convert who already had a medical circumcision needs a hatafat dam brit. Bet Yosef cites the Rif Shabbat 55b, Rosh Shabbat 19:5, and Rambam Shabbat 1:7 as holding like the Bahag. Shulchan Aruch Y.D. 268:1 paskens that hatafat dam brit should be performed, but no bracha should be recited. Shach 268:1 explains that there is no bracha because it is a dispute in the rishonim (based on the general rule of safek berachot l'hakel, that whenever a doubt arises regarding brachot, the bracha is omitted). </ref>
	# A non-Jew who ~~can't~~ have a milah for medical reasons ~~can't~~ convert.<ref>Tosfot Yevamot 46b s.v. drabbi yosi writes that if a male's ~~male~~ organ was cut off he can still convert ~~and~~ he becomes Jewish with tevilah like ~~a woman~~. Shulchan Aruch Y.D. 268:1 codifies this ~~opinion~~. Although someone who can't have a milah for medical reasons seems to be similar to that case, the Achiezer 4:45 and 4:46 rejects that comparison and holds that he can't convert. This is also the opinion of Zecher Yitzchak 3, Derech Pikudecha (Mitzchak Aseh 2, Dibbur 30), Rav Kook (Daat Kohen 150), and Rav Tzvi Pesach Frank YD 220. Rav Kook distinguishes between from the case of Tosfot since the medical situation could be temporary, it could be possible if they want to put themselves in danger, or that we don’t have shiluchutayhu for an uncommon situation.</ref>		# A non-Jew who is unable to have a milah for medical reasons cannot convert.<ref>Tosfot Yevamot 46b s.v. drabbi yosi writes that if a male's reproductive organ was cut off, then he can still convert, as he becomes Jewish with tevilah alone, like women. Shulchan Aruch Y.D. 268:1 codifies this position. Although someone who can't have a milah for medical reasons seems to be similar to that case, the Achiezer 4:45 and 4:46 rejects that comparison and holds that he can't convert. This is also the opinion of Zecher Yitzchak 3, Derech Pikudecha (Mitzchak Aseh 2, Dibbur 30), Rav Kook (Daat Kohen 150), and Rav Tzvi Pesach Frank YD 220.

			Rav Kook distinguishes between from the case of Tosfot since the medical situation could be temporary, it could be possible if they want to put themselves in danger, or that we don’t have shiluchutayhu for an uncommon situation.</ref>
	===Milah by Non-Jew===		===Milah by Non-Jew===
	# The milah of gerut certainly needs to be lishma and if done by a non-Jew is invalid and needs hatafat dam brit.<ref>Achiezer 3:27</ref>		# The milah of gerut certainly needs to be lishma, and if done by a non-Jew is invalid and needs hatafat dam brit.<ref>Achiezer 3:27</ref>
	===Milah with Anesthesia===		===Milah with Anesthesia===
	#Doing local anesthesia is permitted for an adult milah. Some permit even general anesthesia.<ref>Teshuvot Vehanhagot 1:590 and 2:510 only allows local anthesia and writes that this is the minhag. Though they shouldn't do general anesthesia because it is like one is doing the mitzvah thoughtlessly (mitasek). He says that the milah is part of the process of gerut and must be done with intent to accept the torah at that time and being under anesthesia disables a person from accepting the torah then. Yabia Omer YD 5:22 disagrees and allows local or general anesthesia when discussing an adult's milah. Imrei Yosher 2:140 writes that the reason that one shouldn't use any anesthesia is because milah should involve pain and the minhag was never to use anesthesia even though it was available.		#Doing local anesthesia is permitted for an adult milah. Some permit even general anesthesia.<ref>Teshuvot Vehanhagot 1:590 and 2:510 only allows local anthesia and writes that this is the minhag. Though they shouldn't do general anesthesia because it is like one is doing the mitzvah thoughtlessly (mitasek). He says that the milah is part of the process of gerut and must be done with intent to accept the torah at that time and being under anesthesia disables a person from accepting the torah then. Yabia Omer YD 5:22 disagrees and allows local or general anesthesia when discussing an adult's milah. Imrei Yosher 2:140 writes that the reason that one shouldn't use any anesthesia is because milah should involve pain and the minhag was never to use anesthesia even though it was available.

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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 ~~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. 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 ~~done~~ during the day. ~~After~~ the fact, it ~~is necessary for accepting mitvzot and it is a dispute~~ if ~~it is necessary only for accepting mitzvot or all parts of~~ 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>		#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.

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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.		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.

	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.
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	# 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, they should do so beforehand, as the only reason why a convert typically says it afterwards, is because he cannot recite a bracha while he is still non-Jewish. This is the view of Raavad in Baalai HaNefesh (at the end of Shaar HaTevilah). Rav Schachter (Eretz HaTzvi p. 32) argues that the Bet Din should recite a bracha after the Tevilah in this case, as the bracha goes on the chalot (onset) of the conversion. </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, they should do so beforehand, as the only reason why a convert typically says it afterwards, is because he cannot recite a bracha while he is still non-Jewish. This is the view of Raavad in Baalai HaNefesh (at the end of Shaar HaTevilah). Rav Schachter (Eretz HaTzvi p. 32) argues that the Bet Din should recite a bracha after the Tevilah in this case, as the bracha goes on the chalot (onset) of the conversion. </ref>.
	===Tevilah of Women===		===Tevilah of Women===
	#Many poskim hold that tevilah needs to be done in the presence of Bet Din.<ref>Regarding whether or not the lack of Bet Din bdiavad (after the fact) invalidates the conversion: the anonymous opinion in Shulchan Aruch 268:3 is that it doesn't (in accordance with the view of Tosfot Kiddushin 62b s.v. ger and Tosfos Yevamot 45b s.v. mi), and the yesh omrim cites Rambam who thinks that it would invalidate the conversion. </ref> For purposes of modesty, women 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.<ref>Regarding whether or not the lack of Bet Din bdiavad (after the fact) invalidates the conversion: the anonymous opinion in Shulchan Aruch 268:3 is that it doesn't (in accordance with the view of Tosfot Kiddushin 62b s.v. ger and Tosfos Yevamot 45b s.v. mi), and the yesh omrim cites Rambam who thinks that it would invalidate the conversion. </ref> For purposes of modesty, women 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. Furthermore, 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.
	* Igrot Moshe YD 2:127 agrees that it is an unresolved machloket and needs to be redone. However, in Igrot Moshe 3:112 (11 years after previous one) he says that even if only one of the judges saw the woman go into the mikvah and others were there and heard it, it is valid. There he explains that even according to the Rambam and Rif it is valid since the judges know she went to the mikveh properly even though they didn't see it. It seems to be contradiction to his earlier teshuva. Teshuvot Vehanhagot 1:621 also says that it needs to be redone if the tevila was done without the bet din watching in the room.</ref>		*Igrot Moshe YD 2:127 agrees that it is an unresolved machloket and needs to be redone. However, in Igrot Moshe 3:112 (11 years after previous one) he says that even if only one of the judges saw the woman go into the mikvah, and others were there and heard it, it is valid. There he explains that even according to the Rambam and Rif it is valid since the judges know she went to the mikveh properly even though they didn't see it. It seems to be a contradiction to his earlier teshuva. Teshuvot Vehanhagot 1:621 also says that it needs to be redone if the tevila was done without the bet din watching in the room.</ref>

	==Pregnant Woman Conversion==		==Pregnant Woman Conversion==
	#If a pregnant woman converts she should notify the bet din that she is pregnant otherwise it could be that the conversion for the baby is ineffective.<ref>Dagul Mirvava 268:6 notes that the presence of bet din is necessary for the tevila of the baby (since the baby doesn't have kabbalat mitzvot). If the bet din wasn't aware of the fetus it is like the bet din isn't present. Aruch Hashulchan 268:11 is lenient since we hold like the opinion that the fetus is part of the mother and the conversion of the mother works for the baby. Igrot Moshe YD 1:158 says that it is proper to be strict for the dagul mirvava.</ref>		#If a pregnant woman converts, she should notify the bet din that she is pregnant, otherwise it could be that the conversion for the baby is ineffective.<ref>Dagul Mirvava 268:6 notes that the presence of bet din is necessary for the tevila of the baby (since the baby doesn't have kabbalat mitzvot). If the bet din wasn't aware of the fetus it is like the bet din isn't present. Aruch Hashulchan 268:11 is lenient since we hold like the opinion that the fetus is part of the mother and the conversion of the mother works for the baby. Igrot Moshe YD 1:158 says that it is proper to be strict for the dagul mirvava.</ref>
	#If the fetus was a boy and is born on Shabbat there is a discussion if the milah can be done on the subsequent Shabbat or should be delayed to Sunday.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=9137&pgnum=17 Rav Dovid Karliner (Piskei Halachot p. 7 fnt. 5)] writes that if a pregnant woman converted with her fetus and the fetus is a boy, it can have the milah on Shabbat. He argues with the Ramban that the milah is part of the gerut. Rav Chaim Ozer in Achiezer 4:44 agreed.</ref>		#If the fetus was a boy and is born on Shabbat, there is a discussion if the milah can be done on the subsequent Shabbat or should be delayed to the following Sunday.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=9137&pgnum=17 Rav Dovid Karliner (Piskei Halachot p. 7 fnt. 5)] writes that if a pregnant woman converted with her fetus and the fetus is a boy, it can have the milah on Shabbat. He argues with the Ramban that the milah is part of the gerut. Rav Chaim Ozer in Achiezer 4:44 agreed.</ref>

	==Acceptance of Mitzvot==		==Acceptance of Mitzvot==
	#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 in Christianity and Judaism 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.</ref> If the convert accepted the mitzvot but ~~not~~ 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 ~~to keep the~~ mitzvot ~~doesn’t mean~~ that ~~he must accept to actually practice all of them. Accepting mitzvot means accepting~~ 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. ~~But~~ he says he accepts all mitzvot ~~but~~ because of a certain desire ~~intends not~~ to keep one mitzvah it is nonetheless a valid conversion. Minchat Asher (Shabbat 34:1) writes that if he ~~isn’t intending~~ 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 if he ~~intends not~~ to keep a mitzvah because of ~~a desire~~ 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'') for matters that relate to two people, however, conversion is between a person and Hashem and one's intentions certainly do count. Therefore, if the convert says that they plan to keep Torah but intends otherwise it is invalid.		#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'') for matters that relate to two people, however, conversion is between a person and Hashem and one's intentions certainly do count. Therefore, if the convert says that they plan to keep Torah but intends otherwise it is invalid.
	* 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 under pressure that is an acceptance. The last reason he isn't certain about. However, regarding (1) Achiezer 3:26:2 argues that for the actual acceptance of mitzvot dvarim shebelev isn't relevant since it is a matter between him and heaven. If he doesn't accept mitzvot it is invalid.</ref> If it isn't clear if they accepted mitzvot, some say that it is a questionable conversion.<ref>Igrot Moshe YD 3:106 writes that although the convert said that they accept mitzvot but the circumstances make it clear that this statement is questionable, the validity of the conversion is questionable. Kger Kezrach ch. 32 discusses this opinion and supports it.</ref>		* 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 under pressure that is an acceptance. The last reason he isn't certain about. However, regarding (1) Achiezer 3:26:2 argues that for the actual acceptance of mitzvot dvarim shebelev isn't relevant since it is a matter between him and heaven. If he doesn't accept mitzvot it is invalid.</ref> If it isn't clear if they accepted mitzvot, some say that it is a questionable conversion.<ref>Igrot Moshe YD 3:106 writes that although the convert said that they accept mitzvot but the circumstances make it clear that this statement is questionable, the validity of the conversion is questionable. Kger Kezrach ch. 32 discusses this opinion and supports it.</ref>