TTfT 0840 transcribed. Yevamos 47b, page 93. Our topic is conversion to Judaism. If a non-Jew comes to convert to Judaism in our time what is the procedure? The first thing that we need to appreciate is that Judaism does not claim that a person has to become Jewish in order to be good. We have a concept of seven Nohide laws. That means that a non-Jew is bound to keep basic law and order and not to be destructive in this world. The non-Jew is not called to the higher calling of being Jewish and observing Shabbos or Kashrus for example. Therefore, provided that the non-Jew observes things like no murder, no stealing, no idol worship, no immoral relationships, they have law and order, they would be doing what they are supposed to do. We have no issue with that, and there’s no desire to convert people. But if the non-Jew does come to convert (in countries that allow it) we say, “What did you see that you want to convert? Don’t you know that the Jewish people in our time are challenged in many ways and it’s not always so simple. If he says, “I know and I don’t feel myself worthy,” (in other words I consider this a major step up in my spirituality, in my soul connection) we would accept the person into the process of conversion.

We give the person an idea of how mitzvos work, the simple ones the more difficult ones. Also, we inform him of the mitzvos of required charity and of tithing produce. Rashi tells us that this is a very important mitzvah to explain because we want to make sure that the person who’s converting to Judaism can handle that even though it’s a bit intrusive and it requires a giving personality. A person needs to appreciate that even if it’s his land, and even if it’s his income, it is not all his, and people will have permission to come to his field and collect the forgotten bundles.

We have to inform the aspiring convert of the punishment if he violates the mitzvos. We tell him that in the past he ate non-Kosher and did not observe shabbos, and that was fine. But now if he becomes Jewish, these behaviors would be considered significant violations. Indeed, some of these violations are considered capital offenses.

Just as you have to tell him the punishment you also have to tell him the reward for observance. Many people have the impression that we discourage the convert from conversion. This is not entirely clear. What seems more accurate is that the discouraging is simply to make sure that the person understands what it is they’re getting into. We need to make sure that they have the conviction to carry through not just in good times but all the time. Once they make that decision to convert and to implement that decision, they can’t go back because they are in fact Jewish. If things don’t work out for them the way they planned, the act of conversion still remains binding. So for their benefit and for the benefit of the Jewish community we want to make sure that they really in.

If they accept, then we do Milah (circumcision), and when it is healed they go to Mikvah.

In our time many of the geirim have already had circumcision as it is a fairly common practice in the United States. Jews coming from the former Soviet Union are coming from a different social culture, and indeed there is the need for true circumcision in that case. Such cases require special expertise. But in the common cases in the US, what is required is basically a scratch in the place of circumcision so that a drop of blood comes out. That drop is called Dam Bris, the blood of the covenant.

Now in terms of the mikvah – immersing in the mikvah is what’s critical to create and finalize the conversion.

Three Torah scholars comprise the Beis Din (Jewish court) and they inform the convert of the basic mitzvos at the time of mikvah.

The Talmud then continues with the sophisticated case of what happens if a woman is the one who’s converting. Obviously there is no circumcision, but the law on immersing in front of Beis Din (the Jewish court) becomes delicate. The Talmud explains that women assist the woman into the mikvah and position her up to her neck in water. Keep in mind that in their time the water of the mikvah had a normal discoloration to the point that you wouldn’t be able to see into the water. It was therefore considered okay for the men of the Beis Din to be present once she was positioned in the water, at which time they would enter and only be able to see her face.

In our time, the common practice is to have a sheet spread out over the mikvah in such a way that there’s only a hole for the woman to stick her head out. Once she is settled the Beis Din comes in sees her face- IDs her- and then see that the entire head is immersed. At that instant they leave; everything before and everything after is handled by the mikvah lady. (see Yabia Omer of Rabbi Ovadya Yosef 1: YD 19) Another solution mentioned in the Minchas Yitzchak (4:34) is to fashion a very loose-fitting light type of robe of some sort, which the person could wear while immersing so that she is covered up in a way that still allows the water to reach all parts of the body without any separations.