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20	20	When a non-Jew does choose to pursue conversion, Jewish law (Halakha) outlines strict requirements. A would-be convert (ger or giyoret) must immerse in a ritual bath (*mikveh*) and, if male, undergo *brit milah* (circumcision) or a symbolic circumcision if already circumcised. These acts symbolize purification and entering the covenant of Abraham. The conversion must be overseen by a qualified Jewish court (*beth din*) of three observant Jewish men (traditionally rabbis or learned laymen). Furthermore, the convert must **accept the commandments** (*kabalat ol mitzvot*) – that is, formally agree to live according to Jewish law and tradition as much as they are able. In practice, this means the convert is expected to commit to observing Shabbat, keeping kosher, and the gamut of Jewish ethical and ritual laws.
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22		-Halakhically, once these steps are completed and the beth din is satisfied of the convert’s sincerity, the convert becomes a Jew in every regard – *“like a newborn baby”* in Talmudic parlance. There are a few narrow exceptions: for example, a female convert is traditionally not permitted to marry a *Kohen* (a man of priestly lineage), due to an ancient rule barring priests from marrying proselytes. Aside from such cases, converts are to be treated with full equality and love; the Torah admonishes no fewer than 36 times to “love the stranger,” often understood as converts, reminding Jews that many revered figures (like Ruth or Rabbi Akiva’s ancestors) were converts.
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24	24	Modern conversion processes have become quite centralized in some jurisdictions. In Israel, for instance, the Orthodox Chief Rabbinate tightly controls conversion standards: only conversions performed by its authorized courts (or certain approved Orthodox courts abroad) are officially recognized for matters like marriage or citizenship. This has resulted in a bottleneck – *“there are only a limited number of permanent conversion courts acceptable to the Chief Rabbinate of Israel”* – leaving many applicants in lengthy limbo. Some independent Orthodox rabbis outside the Rabbinate’s system perform conversions they consider valid, but these may not be recognized by Israeli authorities. In the United States and elsewhere, conversion standards vary by community; however, even outside Israel there has been a trend toward centralizing conversion programs (for example, Orthodox rabbinic associations establishing uniform curricula and oversight). The overall effect is that in the Orthodox world, conversion can be quite onerous: a candidate might spend 1–2 years studying, integrating into a synagogue community, living an observant lifestyle, and undergoing periodic evaluations before the final rite of immersion and acceptance.
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26	26	== Orthodox vs. Reform Approaches ==
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36	36	== Encouragement vs. Discouragement of Converts ==
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38		-Is conversion to Judaism encouraged? The answer depends on whom you ask. **Classical halakha** certainly does not *encourage* it in the way many religions do. There is no concept of “saving souls” via conversion in Judaism; on the contrary, rabbinic writings include wary statements about converts – for example, one Talmudic opinion holds that “converts are as difficult for Israel as a sore” (interpreted by commentators to mean that converts can be challenging for the community, perhaps because of their zealousness or the responsibility to educate them). At the same time, Judaism holds up the sincere convert as an exemplar – someone who, without being born Jewish, embraces the faith out of love and conviction. The Talmud and later authorities stress that once converted, the person is *no different than a born Jew*. The ambivalence is captured in a delicate balance: **Jews do not proselytize** and initially discourage would-be converts, yet Jewish law also tells us to “love the convert” and forbids mistreating them, emphasizing that they are precious in God’s eyes (the Bible repeatedly reminds Israelites “for you were strangers in Egypt,” linking the convert’s experience to Israel’s own).
	36	+Is conversion to Judaism encouraged? The answer depends on whom you ask. **Classical halakha** certainly does not *encourage* it in the way many religions do. There is no concept of “saving souls” via conversion in Judaism; on the contrary, rabbinic writings include wary statements about converts – for example, one Talmudic opinion holds that “converts are as difficult for Israel as a sore” (interpreted by commentators to mean that converts can be challenging for the community, perhaps because of their zealousness or the responsibility to educate them). At the same time, Judaism holds up the sincere convert as an exemplar – someone who, without being born Jewish, embraces the faith out of love and conviction.
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40	40	In practice, **Orthodox and many Conservative rabbis take a discouraging stance at first**. They might respond to an inquiry by highlighting Judaism’s burdens: “Why do you wish to join a people who have suffered so much? Jews are obligated to 613 commandments – a heavy yoke – whereas righteous Gentiles already have a place in the World to Come by following just the seven Noahide laws.” Such arguments aim to ensure the person isn’t romanticizing Judaism or converting for superficial reasons. Only after the candidate insists multiple times will these rabbis agree to formally guide them. This procedure stems from the traditional view that a non-Jew has no obligation to become Jewish – one can worship the God of Israel and live an ethical life as a Gentile under the Noahide covenant. Thus, taking on the full responsibility of Jewish law is seen as unnecessary for most, unless they truly desire it.
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