Introduction
Many people wish to join the Jewish people, but few succeed in completing the conversion process. Not all those wishing to convert understand the commitment and sacrifice required in the life changing step, namely to accept upon themselves the yoke of all the commandments of the Torah.
The conversion process is different from conversion processes in other religions, as it requires learning and understanding the commandments of the Torah, comprehending the meaning of being Jewish, and then accepting the obligation to observe all the commandments. Only then does one undergo circumcision and immersion in a mikveh (ritual bath), or for women, immersion in a mikveh only.
Despite this, each year about 3,000 people join the Jewish people after successfully completing the full conversion process.
This brief guide will outline the technical aspects of the conversion process and the spiritual and practical significance of conversion according to Jewish law. This is to ensure that anyone interested in converting can make an informed decision about whether this significant process is right for them and to understand what lies ahead and how to properly prepare to undergo the conversion process smoothly and without surprises.
Technical Steps in the Conversion Process
The conversion process in Israel differs from that in other countries. In Israel, there is a national conversion system under the state, with several recognized bodies that assist and accompany individuals through the conversion process. However, in other countries, there is no national conversion system. In some countries with large Jewish communities, there are major rabbinical courts that handle conversions and are authorized by the national rabbinic authority. In countries without an organized conversion system, there are private community rabbinical courts, each with its own conversion procedure. The general process is similar across Orthodox rabbinical courts, with minor variations mainly in the length of the conversion process and the level of strictness regarding the requirements for converts.
Here we will detail the conversion process in Israel, as it is generally similar to the process in other countries in terms of the requirements and guiding principles.
Registration and Beginning Preparation for Conversion
In Israel, several bodies prepare and guide converts during their preparation. Therefore, the first step is to register for a conversion program with one of the recognized bodies that accompany converts. This ensures that the interested party is placed in a suitable class and begins the required studies. The main considerations when choosing a guiding body should be availability and proximity to the individual’s place of residence.
In other countries, where there are no organized guiding bodies, one should approach the rabbinical court where they wish to convert. The court will refer and guide the convert to appropriate individuals to prepare them for conversion.
First Meeting with the Rabbinical Court – Opening the Conversion File
After about two months of studying, the convert meets briefly with the rabbinical court to open a conversion file and meet the court members. During this meeting, the court provides general guidelines and instructions and explains what it expects the convert to learn and prepare before the next meeting when they will appear before the court to formally convert.
Second Meeting – Intermediate Interview
In Israel, the guiding bodies conduct an interview with the convert about eight months after the start of their studies. This is to ensure that the convert is ready to complete the conversion process before the rabbinical court and to confirm that they have met all the requirements to finalize the conversion.
Third Meeting – Final Discussion
After completing the study and preparation period, which usually lasts about ten months to a year, the convert attends a meeting before the rabbinical court, typically in front of the same judges they initially met when opening the conversion file, accompanied by the guide who has supported them throughout the study process. The court then decides whether the individual is suitable to complete the conversion and join the Jewish people. If the court feels that the convert needs further preparation, they will be directed to continue the preparatory process. If deemed suitable, the convert immediately proceeds to the next stage, which is the actual conversion.
Conversion
The actual conversion process includes three stages for men and two stages for women. The first stage is accepting the yoke of the commandments, the second stage is circumcision (only for men), and the third stage is immersion in the mikveh.
To accept the yoke of the commandments, the convert says before the rabbinical court the following: “I accept upon myself to observe and fulfill all the commandments written in the Torah and the commandments of the sages, and the proper customs in Israel, and I believe in one G-d.”
The convert then recites the verse “Hear, O Israel: The L-rd our G-d, the L-rd is One.”
Following this, the convert chooses a Hebrew name that they wish to be called from now on.
Then, the man proceeds to the circumcision process followed by immersion in the mikveh, while the woman proceeds directly to immersion in the mikveh.
Stages of Conversion According to Halacha (Jewish Law)
According to Jewish law, conversion requires three stages: The first stage is for the convert to appear before three judges. After being informed of some of the Torah’s commandments, they must accept upon themselves the obligation to observe all the commandments genuinely and wholeheartedly. The second stage is circumcision, which applies only to men and not to women. The third stage is immersion in the mikveh before three judges, during which the convert again accepts upon themselves the yoke of the commandments.
These three stages are explained in the Talmud (Yevamot 46) and by Maimonides in the Laws of Forbidden Relationships (Chapter 13). Maimonides adds that these stages are how the Jewish people entered into the covenant with G-d. Here is Maimonides’ wording:
“Israel entered into the covenant with three things: circumcision, immersion, and offering a sacrifice. Circumcision was in Egypt, as it is said, ‘No uncircumcised person may eat of it’ (Exodus 12:48). Moses circumcised all the people in Egypt except the tribe of Levi, as it is said, ‘They shall keep Your covenant’ (Ezekiel 44:24).
Immersion was in the desert before the giving of the Torah, as it is said, ‘And you shall sanctify yourselves today and tomorrow’ (Exodus 19:10). Sacrifice was as it is stated, ‘And he sent the young men of the children of Israel, and they offered burnt offerings’ (Exodus 24:5).
Similarly, in future generations, when a non-Jew wants to enter the covenant and come under the wings of the Shechinah and accept the yoke of the Torah, they need circumcision, immersion, and an offering. If she is a female, only immersion and an offering are required, as it is said, ‘As you are, so is the convert’ (Numbers 15:15). Just as you are with circumcision, immersion, and an offering, so is the convert with circumcision, immersion, and an offering.”
Also, the Shulchan Aruch rules in Yoreh De’ah 268:
“A convert who joins the Jewish community must first undergo circumcision. When coming to convert, they are told: ‘Why have you come to convert? Do you not know that Jews today are distressed, suffering, and oppressed, and afflictions come upon them?’ If the convert responds, ‘I know and I am not worthy to join them,’ they are immediately accepted, and they are informed of the essentials of the religion, which is the unity of G-d and the prohibition of idolatry. They are also informed of some light and severe commandments, and they are told about the punishments for commandments. They are told: ‘Before you came to this study, if you ate fat, you would not be liable to karet (excision); if you desecrated the Sabbath, you would not be liable to stoning. Now, if you eat fat, you are liable to karet; if you desecrate the Sabbath, you are liable to stoning.’ They are not scrutinized or overly examined. Just as they are informed of the punishments, so too they are informed of the rewards of the commandments, that observing these commandments will merit them the world to come. And no one is a completely righteous person except for the wise person who performs these commandments and knows them.
They are told: ‘Know that the world to come is reserved for the righteous, and they are Israel. The fact that you see Israel suffering in this world is a good thing reserved for them, for they cannot receive as much good in this world as idol worshippers, lest their hearts become exalted and they mislead themselves and lose the reward of the world to come. G-d does not bring upon them excessive afflictions so that they do not lose their reward, for all idol worshippers will perish, while they will remain.’ They are informed about this to make them feel cherished.”
If they accept, they are immediately circumcised and must wait until they heal completely. Then, they are immersed properly in the mikveh without any obstructions. Three scholars stand by and inform them of some light and severe commandments a second time while they are standing in the water. If it is a woman, she is seated in the water up to her neck, while the judges stand outside and inform her of some light and severe commandments. She then immerses before them, and they turn their faces away and leave, so they do not see her as she emerges from the water. She should bless after emerging from the water. Once she has immersed, she is considered a Jew, and if she returns to her old ways, she is like a Jewish apostate whose Kiddushin (marital sanctification) is valid.
After Conversion, the Individual is Considered a Complete Jew – and Cannot Revert
After a convert has completed the conversion process, they cannot retract their conversion or revert to being a non-Jew. This is in accordance with the ruling of the Shulchan Aruch (Yoreh De’ah 268:8), which states that even if a convert wishes to return to their previous status and starts to worship idols, they cannot return to their former status as a non-Jew; their status is that of a Jewish apostate.
Marriage After Conversion
The Shulchan Aruch also clarifies that after a convert has completed the conversion process, their status is that of a full Jew, and if they perform a marriage, it is considered a valid Jewish marriage.
It is also stated in the Shulchan Aruch (Even HaEzer 4:4) that converts, after their conversion, are considered as Jews immediately and are permitted to marry a Jewish woman.
A convert is also permitted to marry a daughter of a priest (a priest’s daughter) – however, a priest is forbidden from marrying a convert.
Moreover, a convert who has completed the conversion process according to Jewish law is allowed to marry a priestess, despite the fact that a priest is forbidden from marrying a convert. This is because priestesses are not warned about marrying converts or other disqualified individuals.
As the Gemara in Kiddushin 78b explains: “Both a convert and a freed slave or a non-priest are permitted to marry a priestess.” This supports the view of Rav, who said in the name of Rav Yehuda that priests are not warned against marrying those disqualified for priesthood.
The Shulchan Aruch (Even HaEzer 7:22) states: “A priestess is permitted to marry a non-priest, a convert, and a freed slave, as they are not warned against marrying those disqualified for priesthood, as it says, ‘the sons of Aaron’ (Leviticus 21:1) and not ‘the daughters of Aaron.'”
Reform Conversion is Not Valid Conversion
To clarify, we emphasize that according to Jewish law, a conversion not performed before an Orthodox court is not considered a valid conversion, and the individual remains a non-Jew in all respects.
The reason for this is twofold: Firstly, because a valid conversion requires a court, and a Reform court is not considered a valid court, as they are not proficient in the detailed laws of conversion as required by halacha.
Secondly, because the fundamental requirement for conversion is the acceptance of the mitzvot in their details and precision, including both biblical commandments and rabbinical decrees. This acceptance is lacking among Reform converts, as they (reformed Judaism) do not observe all the commandments of the Torah but instead perform a ritual of conversion that is symbolic and lacks the obligation of observing all Torah commandments. As stated in the Gemara in Bekhorot 30b, “A non-Jew who comes to convert and accepts all the teachings of the Torah except for one is not accepted,” and furthermore, Rabbi Yossi bar Rabbi Yehuda said that even if they do not wish to accept one of the rabbinical decrees, they are not accepted.
The Igrot Moshe (Yoreh De’ah 2:128) wrote that Reform conversion is not valid at all. Additionally, the Igrot Moshe (Even HaEzer 3:3) wrote that a woman married to a convert who underwent Reform conversion does not require a divorce because he is considered a complete non-Jew.
Similarly, the Shevet HaLevi (10:227) wrote that Reform conversion is not considered conversion at all, and the Mishnah Berurah (12:163) stated that Reform conversion is merely a ritual of changing religions without any significance according to Torah law. The Yalkut Yosef (Shu”v Simchot) also stated that converts who underwent Reform conversion should not be circumcised, whether on weekdays or Shabbat, as any conversion lacking the acceptance of commandments is not considered a valid conversion according to halacha.