From the Rav’s Desk: Shaalos Veteshuvos on Geirus

Question:

I am a little confused regarding what a future convert is required to study in Judaism in order to be accepted as a convert. On the one hand, I understand that they have to go through a years long course of study and be escorted by an observant family and begin practicing Judaism before the conversion. On the other hand, someone told me that they only have to be taught some of the mitzvah’s and not anymore, and hence can technically convert instantaneously. Which is correct?

Answer:

It is theoretically correct that there is no requirement for a Gentile to take a years long course in order to convert to Judaism, and he does not have to be taught all of the commands, nor observe any of them, and simply telling him some of the light commands and some of the severe commands suffice. Practically, however, being that the sincerity of the convert to join the Jewish religion and to become a truly observant Jew is the most crucial aspect of the conversion, therefore, in most if not all Batei Dinim today around the world, especially in Israel, a 12 month education period is usually required. This is not done in order to educate the Gentile in more commands then required prior to his conversion, but rather to test his sincerity in going through with the process with intent to remain an observant Jew. [Unfortunately, even with this new standard in place, there are many invalid converts who circumvent the system and go through the year of education without any intent at all to observe the commands, and their motive for conversion is due to other ulterior reasons. Absurdly, they end up being more observant before they convert then after they convert, and many are even initially told by colleagues that they only have to be observed for the first year until the conversion and then they can become a secular Jew like everyone else.] Accordingly, in the event that the Gentile asking for conversion is already a Torah observant Jew, such as if he found out that he is truly a Gentile, then he may convert that very day and no years of education are required as his sincerity is proven.

Explanation:

Logic should dictate that prior to the conversion of a Gentile to Judaism he should be required to study and become expert in all of the practical laws and customs of Judaism in order so he can begin properly fulfilling them as soon as he converts. In truth, however, a potential convert is only obligated to be informed of some of the light and severe commands, he is not informed of all of them. Furthermore, the Rambam rules that one may not lengthen in the discussion of the Mitzvos in one’s conversation with the potential convert. The Shulchan Aruch rules that the following information is to be taught to the potential convert:

1. Ikarei Hadaas which are Yichud Hashem and Avoda Zara. These matters are to be discussed in length with the potential convert.
2. Some of the light and severe commands. These matters are not to be discussed in too many details as “we do not increase with him and we are not particular with him”

Furthermore, even the little bit of information that is given over to him, is not for educational purposes, but simply to dissuade him from converting. Accordingly, we see that the initial conversion process according to Halacha promotes converting a Gentile while he is still ignorant of all the details of the religion, despite the fact that the moment he is converted he becomes obligated in them all. The reasons for this is because a Gentile’s obligation of keeping Mitzvos only begins after he converts, therefore his obligation to educate himself of the Mitzvos also only begins then, after he converts. Thus, theoretically, following Talmudic law a Gentile can potentially become a convert even on the same day that he approaches a Jewish court with a request to convert, after he is told some of the light commands and some of the severe commands of the Torah. However, due to the reasons explained above, we can no longer follow this letter of the law process, and must ascertain his sincerity through a years long course of study and observance, and even this in many cases does not suffice to truly prove the sincerity of the applicant.

Sources: See Michaber Y.D. 268:2; Tur 268; Rambam Hilchos Issureiy Biyah 14:2; Yevamos 47a-b; Shach 268:5; Likkutei Sichos Vol. 35 Parshas Vayeira; See regarding Kabalas Mitzvos: Igros Moshe E.H. 4