View source for Conversion to Judaism

{{Short description|Religious conversion of non-Jews}}
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'''Conversion to Judaism''' ({{langx|he|גִּיּוּר|translit=giyur}} or {{langx|he|גֵּרוּת|translit=gerut}}) is the process by which [[gentile|non-Jews]] adopt the [[Judaism|Jewish religion]] and become [[Gerim (Jewish religious category)|members]] of the Jewish [[ethnoreligion|ethnoreligious community]]. It thus resembles both [[religious conversion|conversion]] to other religions and [[naturalization]].<ref name="Prentiss2003">{{cite book|author=Craig R. Prentiss|title=Religion and the Creation of Race and Ethnicity: An Introduction|url=https://books.google.com/books?id=ze30q1hm8uUC&pg=PA85|date=June 2003|publisher=NYU Press|isbn=978-0-8147-6700-9|page=85}} "Thus, by converting to Judaism, the religion, a gentile becomes not only a Judahist—one who practices Judaism—but a Jew. Such a one is then part of the Jewish community as much as of the community of Judaism"</ref><ref name="autogenerated1"/> The procedure and requirements for conversion depend on the sponsoring [[Jewish denominations|denomination]]. Furthermore, a conversion done in accordance with one Jewish denomination is not a guarantee of recognition by another denomination.<ref name="autogenerated1">{{cite web|title=Converting to Judaism|date=12 July 2011|newspaper=BBC|url=http://www.bbc.co.uk/religion/religions/judaism/beliefs/conversion.shtml|access-date=18 November 2016}}</ref> Normally, though not always, the conversions performed by more stringent denominations are recognized by less stringent ones, but not the other way around. A formal conversion is also sometimes undertaken by individuals who are raised Jewish or have Jewish ancestry but who may not be [[Who is a Jew?|considered Jewish]] according to stringent interpretations of [[halakha|traditional Jewish law]].<ref>{{cite news|title=So You Want to Convert to Judaism? It's Not That Easy|first=Uriel|last=Heilman|newspaper=Haaretz|date=6 October 2014|url=https://www.haaretz.com/jewish/features/1.619493|access-date=18 November 2016}}</ref>

There are some groups that have adopted Jewish customs and practices. For example, in [[Russia]] the [[Subbotniks]] have adopted most aspects of Judaism without formal conversion to Judaism.<ref>{{cite web|url=http://www.molokane.org/subbotniki/Russia/antifashist.html |title=Russian Saturday! |publisher=Molokane.org |access-date=2012-07-21}}</ref> However, if Subbotniks, or anyone without a formal conversion, wish to marry into a traditional Jewish community or immigrate to Israel under the [[Law of Return]], they must have a formal conversion.<ref>{{cite web |url=http://www.jrtelegraph.com/2008/11/the-plight-of-subbotniks.html |title=The Plight of Subbotniks |website=Jewish Russian Telegraph |date=25 November 2008 |access-date=2012-07-21 |archive-date=17 August 2011 |archive-url=https://web.archive.org/web/20110817090251/http://www.jrtelegraph.com/2008/11/the-plight-of-subbotniks.html |url-status=dead}}</ref>

== Terminology ==
The word ''[[gerim (Jewish religious category)|ger]]'' comes from the verb {{Transliteration|he|lagur}} ({{lang|he|לגור}}), meaning "to reside" or "to sojourn [with]". In the [[Hebrew Bible]] ''ger'' is defined as a "foreigner", or "sojourner".<ref>{{cite web|url=http://bibleencyclopedia.com/stranger.htm |title=Stranger |publisher=Bible Encyclopedia |access-date=2012-07-21}}</ref> Rabbi Marc Angel writes:
{{Blockquote|text=The Hebrew ''ger'' (in post-Biblical times translated as "proselyte") literally means "resident" and refers to a non-Israelite who lived among the [[Israelite]] community. When the Torah commands compassion and equal justice for the ''ger'', it is referring to these "residents". Rabbinic tradition interpreted the word ''ger'' as referring to proselytes..."<ref>Marc D. Angel (2005). "Choosing to Be Jewish", K'Tav Publishing.</ref>}}

Angel's explanation of the literal meaning of "''ger''" as alien is borne out in biblical verses such as {{bibleverse||Lev|19:34|HE}}:
{{Blockquote|text=The stranger that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.}}

Another verse which has been interpreted as referring to non-Jews converting to Judaism is [[Book of Esther|Esther]] 8:17, although no process is described. ({{bibleverse||Esther|8:17|HE}}).

The word ''ger'' in Numbers, chapter 15, is rendered as ''[[proselyte|prosílytos]]'' ({{langx|grc-x-koine|προσήλυτος}}) in the [[Septuagint]], and ''gyura'' ({{langx|jpa|גיורא}}) in [[Targum Onkelos]], which word in both cases denotes a "convert to Judaism".<ref>[[Targum Onkelos]] on Numbers 15:15{{ndash}}16</ref>

A formal male convert to Judaism is referred to as a ''ger'' and a formal female convert is a ''giyoret''.<ref>{{bibleverse|Numbers|15:15-16|HE}}</ref> In all branches of Judaism, a ''ger'' or ''giyoret'' is considered a full Jew; a word rendered in most English translations of the Hebrew Bible as "stranger", "resident", or "foreigner." In [[Karaite Judaism]] the term ''ger'' only refers to a non-Jew who has yet to convert to Judaism fully, and once converted to Karaitism, is no longer called ''ger''.<ref>{{Cite web |url=http://www.karaitejudaism.org/talks/Gerim_By_Eliezer_haKohen.pdf |title=Can a Ger become a Yisreeli? |access-date=6 September 2010 |archive-date=4 March 2016 |archive-url=https://web.archive.org/web/20160304131751/http://www.karaitejudaism.org/talks/Gerim_By_Eliezer_haKohen.pdf |url-status=usurped }}</ref>

In the [[Talmud]], ''ger'' is used in two senses: ''ger tzedek'' refers to a "righteous convert", a proselyte to Judaism, and ''[[ger toshav]]'', a non-Jewish inhabitant of the [[Land of Israel]] who observes the [[Seven Laws of Noah]] and has repudiated all links with [[idolatry]].<ref>{{cite web|url=http://www.7for70.com/ |title=Ger Toshav – A Look at the Sources for Contemporary Application:A Proposal for Intermarried and other Allies in our Midst |publisher=7for70.com |access-date=2012-07-21}}</ref> In [[Modern Hebrew]], the unqualified term ''ger'' means ''ger tzedek''.<ref>{{cite web |url=http://judaism.about.com/cs/conversion/f/ger.htm |title=Converts – Conversion to Judaism |publisher=Judaism.about.com |date=11 June 2009 |access-date=2012-07-21 |archive-date=11 July 2014 |archive-url=https://web.archive.org/web/20140711212509/http://judaism.about.com/cs/conversion/f/ger.htm |url-status=dead }}</ref>

==Overview==
{{See also|Gerim|Proselyte}}
[[File:1795-William-Blake-Naomi-entreating-Ruth-Orpah.jpg|thumb|[[Naomi (biblical figure)|Naomi]] entreating [[Ruth (biblical figure)|Ruth]] and [[Orpah]] to return to the land of Moab by William Blake, 1795]]
[[File:Hebrew Pentateuch (The S.S. Teacher's Edition-The Holy Bible - Plate IX).jpg|thumb|A portion of the [[Pentateuch]] in Hebrew, British Library Oriental MS. 1,497 containing Numbers 6:3-10, dated 12th century. Lines of the Pentateuch alternate with the [[Targum]] ascribed to [[Onkelos]] (a convert to Judaism)]]
According to [[Maimonides]] (''Isurei Biah'' 13:14), converts were accepted since the beginning of Jewish history, and the foreign wives of Jewish leaders—such as [[Samson]] and [[Solomon]]—were converts. Yet he says (''Isurei Biah'' 13:15) that in the times of Jewish political power, such as the days of Kings [[David]] (hypothesized to have been during the [[David#Historicity|11th or 10th centuries]] BCE) and [[Solomon]] (mid-10th century BCE), ''[[Beth din|batei din]]'' (Jewish courts) did not accept converts who may have not had the right intention, and they had to wait and prove their intentions to be legally accepted.<ref name="Moments">{{cite web|url=http://www.myvirtualpaper.com/doc/flatbush-jewish-news/may_13_final/2010051301/18.html#6|title=Moments of Hisorerus|date=13 May 2010|access-date=21 November 2011|work=Flatbush Jewish Journal|archive-url=https://web.archive.org/web/20150709094933/http://www.myvirtualpaper.com/doc/flatbush-jewish-news/may_13_final/2010051301/18.html#6|archive-date=9 July 2015|url-status=dead}}</ref>

With the notable exception of some [[Syrian Jewish]] communities (primarily the [[Brooklyn]], New York, and [[Deal, New Jersey]], communities),<ref>{{cite news|url=https://www.nytimes.com/2007/10/14/magazine/14syrians-t.html?_r=4&ref=magazine&oref=slogin&oref=slogin |last=Chafets |first=Zev |newspaper=The New York Times |title=The Sy Empire |date=14 October 2007 |access-date=2015-12-08}}</ref> all mainstream forms of Judaism today are open to sincere converts,<ref>{{cite web |url=https://www.myjewishlearning.com/article/jewish-attitudes-toward-proselytes/ |title=Jewish Attitudes Toward Proselytes |first=Valerie S. |last=Thaler |publisher=My Jewish Learning |access-date=2025-05-06}}</ref> with all denominations accepting converts converted within their denominations. The rules vary between denominations, as does the acceptance of converts from one denomination by another.

For [[Rabbinic Judaism]], the laws governing conversion (''gerut'') are based on codes of law and texts, including discussions in the [[Talmud]], through the ''[[Shulhan Arukh]]'' and subsequent interpretations. (Many of the guidelines of accepting converts are based on the [[Book of Ruth]] and the manner whereby [[Ruth (biblical figure)|Ruth]] was brought into the fold through her mother-in-law, [[Naomi (Bible)|Naomi]]).<ref name="Moments"/> These rules are held as authoritative by [[Orthodox Judaism]] and [[Conservative Judaism]].

In Judaism, [[proselytism|proselytizing]] is discouraged, and religious ''gerut'' is somewhat discouraged. An ancient tradition called for a sponsoring rabbi to discourage potential converts three times. If the potential convert remained adamant in their desire to convert, the rabbi would then begin the process.<ref name="autogenerated1" /> This practice does not have any solid basis in the written text, and while it may have been the practice in some locations, it was not universal. The tradition is uncommon in modern practice.<ref>{{Cite web|url=https://www.rabbimichaelsamuel.com/rabbi-ben-tsion-uziels-compassionate-but-pragmatic-approach-to-halacha/|title=Rabbi Ben Tsion Uziel's Compassionate but Pragmatic Approach to Halacha « Rabbi Michael Leo Samuel|website=rabbimichaelsamuel.com|date=11 February 2010 |language=en-US|access-date=2025-05-06}}</ref><ref name=":0">{{Cite news|url=http://blogs.timesofisrael.com/conversion-and-rabbinic-incompetence-a-response-to-rabbi-chaim-navon/|title=Conversion and Rabbinic incompetence – a response to Rabbi Chaim Navon|work=The Times of Israel|access-date=2018-03-08|language=en-US}}</ref>

To convert, the candidate must have a [[circumcision]] if male, and immerse in the [[mikveh]] before a [[beth din]] comprising three Jewish men who are [[shomer Shabbat]].<ref name=":0" /> There is also a requirement to accept the [[mitzvah|mitzvot]] (although not necessarily a commitment to keep them).

Today, the process has become more centralized, with the conversion candidate having to convince a rabbi and the ''beth din of'' their sincerity, and there will usually be a considerable amount of study. In addition to studying, potential converts are typically expected to become involved in the Jewish community. This includes attending services, participating in holidays and rituals, and building relationships with other Jews in the community. They will then be tested and formally accepted, and the convert is issued a ''Shtar geirut'' ("Certificate of Conversion").<ref>{{cite web |url=http://www.arthistoryclub.com/art_history/Who_Is_A_Jew%3F |title=Who is a Jew? – Art History Online Reference and Guide |publisher=Arthistoryclub.com |date=29 January 2012 |access-date=2012-07-21 |archive-date=27 September 2011 |archive-url=https://web.archive.org/web/20110927220027/http://www.arthistoryclub.com/art_history/Who_Is_A_Jew%3F |url-status=dead}}</ref> As the conversion process becomes more centralized in Israel, there are only a limited number of permanent conversion courts that are acceptable to the [[Chief Rabbinate of Israel]]. However, rabbis are willing to conduct decentralized conversions and are recognized by each other. Two of the more prominent of these rabbis are [[Chuck Davidson]] and [[Haim Amsalem]].

[[Conservative halakha]] takes a more lenient approach than [[Modern Orthodox Judaism]]. Its approach to the validity of conversions is based on whether the conversion procedure followed Rabbinic norms rather than the reliability of those performing it or the nature of the obligations the convert undertook. Accordingly, it may accept the validity of some [[Reform Judaism|Reform]] and [[Reconstructionist Judaism|Reconstructionist]] conversions, but only if they include immersion in a mikveh before a rabbinical court (''[[beit din]]'') and, for men, circumcision, or a symbolic circumcision for those already circumcised (''hatafat dam brit'').<ref>{{Cite news |last=Heilman |first=Uriel |date=21 October 2014 |title=10 FAQs about Jewish conversion |url=https://www.timesofisrael.com/10-faqs-about-jewish-conversion/ |work=The Times of Israel}}</ref>

The requirements of [[Reform Judaism]] for conversions are extremely different and far more lenient. The denomination states that "people considering conversion are expected to study Jewish theology, rituals, history, culture, and customs, and to begin incorporating Jewish practices into their lives. The length and format of the course of study will vary from rabbi to rabbi and community to community. However, most now require a course in basic Judaism and individual study with a rabbi, as well as attendance at services and participation in home practice and synagogue life."{{Citation needed|date=October 2025}}

Although an infant conversion might be accepted in some circumstances, such as in the case of adopted children or children whose parents convert, children who convert would typically be asked if they want to remain Jewish after reaching religious adulthood, which is 12 years of age for a girl and 13 for a boy. This standard is applied by Orthodox and Conservative Judaism, which accept halakha as binding and normative.<ref>{{cite book |last=Robinson |first=George |title=Essential Judaism: A Complete Guide to Beliefs, Customs and Rituals |location=New York |publisher=Simon & Schuster |date=2000 |isbn=0-671-03480-4 |pages=229–232}}</ref><ref>{{cite web |url=http://www.shamash.org/lists/scj-faq/HTML/faq/02-03.html |url-status=dead |archive-url=https://web.archive.org/web/19961018021028/http://shamash.org/lists/scj-faq/HTML/faq/02-03.html |archive-date=1996-10-18 |title=What is Conservative Judaism? |publisher=Shamash.org |access-date=2012-07-21}}</ref>

[[Reconstructionist Judaism]] values the symbolism of the conversion ritual and encourages those who were not born of Jewish parents and who wish to convert to undergo this rite of passage. The Reconstructionist course of study for a prospective convert, which the rabbi and congregation determine the individual is working with, includes history, observance, beliefs, and learning to make educated choices. The completion of the process is marked by ritual immersion for men and women; circumcision or hatafat dam brit (a symbolic drop of blood) for men (unless there exists an extraordinary physical or emotional hazard); a valid ''[[beth din]]'' (in Reconstructionist conversions, dialogue with three "knowledgeable Jews", at least one of whom is a rabbi), and often a public welcoming ceremony.<ref>{{cite web|url=http://www.jewishrecon.org/resource/faqs-reconstructionist-approaches-jewish-ideas-and-practices|title=FAQs on Reconstructionist Approaches to Jewish Ideas and Practices|access-date=4 November 2014|archive-date=28 February 2017|archive-url=https://web.archive.org/web/20170228085133/http://jewishrecon.org/resource/faqs-reconstructionist-approaches-jewish-ideas-and-practices|url-status=dead}}</ref>

[[Karaite Judaism]] does not accept the Talmud and, therefore, has different requirements for conversion. Traditionally non-proselytizing, Karaite Judaism's long-standing abstention from conversions was recently lifted. On 1 August 2007, the Karaites reportedly converted their first new members in 500 years. At a ceremony in their Northern California synagogue, ten adults and four minors swore fealty to Judaism after completing a year of study. This conversion comes 15 years after the Karaite Council of Sages reversed its centuries-old ban on accepting converts.<ref>{{cite news |url=https://www.jta.org/cgi-bin/iowa/breaking/103393.html |title=Karaites hold first conversion in 500 years |archive-url=https://web.archive.org/web/20081011151023/http://www.jta.org/cgi-bin/iowa/breaking/103393.html |archive-date=11 October 2008 |date=2 August 2007 |newspaper=JTA Breaking News}}</ref>

[[Humanistic Judaism]] postulates that "conversion" does not suit the process of becoming a Jew, as it implies a change in belief, which is not chosen like behavioral changes. The shift is better described as naturalization, affiliation, or adoption, reflecting alterations in family ties and cultural aspirations rather than fundamental belief changes.<ref>{{Cite web |title=Becoming a Humanistic Jew |url=https://shj.org/living-humanistic-judaism/radical-inclusion/becoming-a-humanistic-jew/ |access-date=2025-10-25 |website=Society for Humanistic Judaism |language=en-US}}</ref>

== In ancient times ==
In antiquity, conversion to Judaism appears to have been a voluntary and individual process, rather than the result of organized [[missionary]] efforts.<ref name=":1">{{Cite book |last=Gruen |first=Erich S. |title=The First Jewish Revolt: Archaeology, History and Ideology |date=2002 |publisher=Routledge |others=J. Andrew Overman |isbn=978-0-203-16744-1 |editor-last=Berlin |editor-first=Andrea M. |edition= |location=Abingdon, Oxon |pages=32 |chapter=Roman perspectives on the Jews in the age of the Great Revolt |editor-last2=Overman |editor-first2=J. Andrew}}</ref> While some non-Jews did convert—both men and women—because they found Judaism or elements of it appealing, no unambiguous evidence suggests that Jews actively sought to convert others.<ref name=":1" /> The question of Jewish missionary activity remains debated, but existing evidence does not support the notion that Jews deliberately approached non-Jews with the goal of turning them into Jews.<ref name=":1" />

[[Louis Feldman]]'s views on active Jewish missionizing have changed.{{Explain|reason=changed from what earlier views?|date=December 2023}} While viewing classical Judaism as being receptive to converts, especially from the second century BC through the first century AD, he points to a lack of either missionizing tracts or records of the names of rabbis who sought converts as evidence for the lack of active Jewish missionizing.<ref name="Feldman">{{cite book |author=Louis H. Feldman |title=Judaism And Hellenism Reconsidered |publisher=Brill |year=2006}}</ref>{{rp|205–06}} Feldman maintains that conversion to Judaism was common and the Jewish population was large both within the Land of Israel and in the Diaspora.<ref name="Feldman" />{{rp|183–203, 206}} According to [[Lester L. Grabbe]], although there are "various references to proselytizing in the literature from the Greek and Roman periods", "it seems unlikely that there was a major 'mission' on the part of the Jews to gain Gentile converts."<ref>{{Citation |title=A History of the Jews and Judaism in the Second Temple Period, Volume 4: The Jews under the Roman Shadow (4 BCE–150 CE) |date=2021 |issue=99 |pages=496 |series=Library of Second Temple studies |place=London |publisher=Clark |isbn=978-0-567-70070-4}}</ref>

Other historians believe that conversion during the Roman era was limited in number and did not account for much of the Jewish population growth, due to various factors such as the illegality of male conversion to Judaism in the Roman world from the mid-second century. Another factor that made conversion difficult in the Roman world was the halakhic requirement of [[Brit milah|circumcision]], a requirement that proselytizing [[Circumcision controversy in early Christianity|Christianity quickly dropped]]. The [[Fiscus Judaicus]], a tax imposed on Jews in 70&nbsp;AD and relaxed to exclude [[Christians]] in 96&nbsp;AD, also limited Judaism's appeal.<ref name="docs.google.com">{{cite web |last=Goodman |first=Martin |date=26 February 2010 |title=Secta and natio |url=https://docs.google.com/document/d/1Ib2suAQgXxDFZ5zLdag9DMTFCaDPkJrDwResH1I_J4I/edit |access-date=2 October 2013 |work=The Times Literary Supplement}}</ref>

=== Early debate on requirement for circumcision ===
According to ''[[The Jewish Encyclopedia]]'' article on circumcision,<ref>{{cite encyclopedia |title=Circumcision |at=Circumcision of Proselytes |url=https://www.jewishencyclopedia.com/articles/4391-circumcision#anchor8 |access-date=2025-05-06 |encyclopedia=Jewish Encyclopedia}}</ref> in the first century AD, before the [[Mishnah]] was edited, the requirement for circumcision of proselytes was an open issue between the [[Zealots]] and liberal parties in ancient Israel. [[Joshua ben Hananiah]] argued that besides accepting Jewish beliefs and laws, a prospective convert to Judaism must undergo immersion in a ''mikveh''. In contrast, [[Eliezer ben Hurcanus]] makes circumcision a condition for the conversion. A similar controversy between the [[Shammai]]tes and the [[Hillel the Elder|Hillelites]] is given regarding a proselyte [[aposthia|born without a foreskin]]: the former demanding the spilling of a drop of blood symbolic of the Brit Milah, thereby entering into the covenant; the latter declaring it to be unnecessary.<ref>Babylonian Talmud, Shabbat 135a and Gerim 2:2, cited in ''The Way of the Boundary Crosser: An Introduction to Jewish Flexidoxy''. Lanham, MD: Rowman & Littlefield, 2005. 214-19.</ref>

In discussions about the necessity of circumcision for those born of a Jewish mother, lending some support to the need for circumcision of converts, the [[Midrash]] states: "If thy sons accept My Godhead [by undergoing circumcision] I shall be their God and bring them into the land; but if they do not observe My covenant in regard either to circumcision or to the [[Shabbat|Sabbath]], they shall not enter the [[Promised Land|land of promise]]" ([[Midrash]] Genesis Rabbah xlvi). "The [[Godfearers|Sabbath-keepers who are not circumcised]] are intruders, and deserve punishment" ([[Midrash]] Deut. Rabbah i).

However, the opposing view is supported in the [[Babylonian Talmud]] by [[Joshua ben Hananiah]]: "A male convert who has been immersed but not circumcised, or circumcised but not immersed, is a convert."<ref>Babylonian Talmud, Yevamot 46a and Gerim 1:6, cited in ''The Way of the Boundary Crosser: An Introduction to Jewish Flexidoxy''. Lanham, MD: Rowman & Littlefield, 2005. 214-19</ref> Note this view is later rejected by the Talmud.

[[Josephus]] in ''[[Antiquities of the Jews]]'', Book 20 Chapter 2, recorded the story of [[Izates II|King Izates]] of [[Adiabene]] who decided to follow the [[613 Mitzvot|Law of Moses]] at the advice of a Jewish merchant named Ananias. He was going to get circumcised, but his mother, Helen, who herself embraced the Jewish customs, advised against it on the grounds that the subjects would not stand to be ruled by someone who followed such "strange and foreign rites". Ananias likewise advised against it, on the grounds that worship of God was superior to circumcision ([[Robert Eisenman]] in ''James the Brother of Jesus'' claims that Ananias is [[Paul the Apostle]], who held similar views, although this is a novel interpretation lacking support in mainstream scholarship) and that God would forgive him for fear of his subjects. So Izates decided against it. However, later, "a certain other Jew that came out of Galilee, whose name was Eleazar," who was well versed in the Law, convinced him that he should, on the grounds that it was one thing to read the Law and another thing to practice it, and so he did. Once Helen and Ananias found out, they were struck by great fear of the possible consequences, but as Josephus put it, God looked after Izates. As his reign was peaceful and blessed, Helen visited the [[Second Temple]] to thank God, and since there was a terrible famine at the time, she brought much food and aid to the people of Jerusalem.<ref>{{cite book |author=Josephus F |access-date=2011-01-20 |url=http://sacred-texts.com/jud/josephus/ant-20.htm |title=Antiquities of the Jews - Book XX Chapter 2}}</ref>

==Requirements==
The [[Amoraim]] who produced the [[Talmud]] set out basic requirements for [[religious conversion|conversion]] to Judaism ([[Keritot]] 8b), which must be witnessed and affirmed by a ''[[beth din]] (a'' rabbinical court composed of three Jewish males above the age of Bar Mitzvah). The judges on the Beth Din should be observant of Jewish law. Common Orthodox practice is for all of the  judges to be Rabbis or Orthodox clergy. Today conversion requirements and the time required to complete conversion differ according to denomination and rabbinic sponsor. The basic requirements set out in the Talmud include:

* [[Circumcision in the Bible|Circumcision]] (''[[Brit milah]]'' or ''[[hatafat dam brit]]'') for men. If the male is already circumcised, a single drop of blood is drawn as a symbolic circumcision <ref name="autogenerated1" /> 
* Immersion (''[[tevilah]]'') in a ritual bath (''mikveh'') for both men and women<ref name="autogenerated1" />
* Offering a certain sacrifice ([[korban]]) in the Temple (the [[Beit Hamikdash]]) (this is not currently required as a part of modern conversion to Judaism)

The consensus of ''halakhic'' authorities also requires a convert to understand and formally accept the duties of classical [[Halakha|Jewish law]]. This is not stated explicitly in the Talmud, but was inferred by subsequent [[Rishonim|commentators]].<ref>{{cite web|url=https://www.jewishvirtuallibrary.org/jsource/Judaism/Conversion.html |title=Conversion |website=Jewish Virtual Library |access-date=2012-07-21}}</ref>

After confirming that all these requirements have been met, the beth din issues a "Certificate of Conversion" (''Shtar Giur''), certifying that the person is now a Jew.

==Modern practice==
The requirements for conversions vary somewhat within the different branches of Judaism, so whether or not a conversion is recognized by another denomination is often an issue fraught with religious politics. The Orthodox rejection of non-Orthodox conversions is derived less from qualms with the conversion process itself, since Conservative and even some Reform conversions are very similar to Orthodox conversions with respect to duration and content, but rather from that the Orthodox presumption that the convert was not properly instructed in Jewish Law to Orthodox Jewish standards.<ref>{{Cite web|url=https://www.myjewishlearning.com/article/cross-denominational-differences-regarding-conversion/|title = Denominational Differences on Conversion |website=My Jewish Learning}}</ref> The conflicting interpretations of whether non-Orthodox conversions are considered valid also have implications for converts aiming to acquire Israeli citizenship as personal status in Israel is heavily influenced by the decisions of the Great Rabbinical Court in Israel, which rejects non-Orthodox conversions.<ref>{{Cite journal |last=Hacker |first=Daphna |date=2009 |title=Inter-Religious Marriages in Israel: Gendered Implications for Conversion, Children, and Citizenship |journal=[[Israel Studies]] |volume=14 |issue=2 |pages=178–179|doi=10.2979/ISR.2009.14.2.178 }}</ref> Furthermore, there have been arguments made by scholars such as Hacker which argue that modern conversions are significantly influenced by the gender of the convert. This is due to the jurisdiction of the Great Rabbinical Court in Israel regarding personal status of Israeli citizens, which does not recognize inter-faith marriages and does not recognize children of paternal Jews as Jewish if the mother is not or has not converted to Orthodox Judaism.<ref>{{Cite journal |last=Hacker |first=Daphna |date=2009 |title=Inter-Religious Marriages in Israel: Gendered Implications for Conversion, Children, and Citizenship |journal=[[Israel Studies]] |volume=14 |issue=2 |page=180-182|doi=10.2979/ISR.2009.14.2.178 }}</ref> 

In general, immersion in the ''mikveh'' is an important part of a traditional conversion. If the person who is converting is male, [[circumcision]] is a part of the traditional conversion process as well. If the male who is converting has already been circumcised, then a ritual removal of a single drop of blood will take place (''hatafat dam brit'').<ref>{{cite web|url=http://www.convert.org/Conversion_Process.html |title=The Conversion Process |website=Conversion to Judaism Resource Center |access-date=2012-07-21 |archive-url=https://web.archive.org/web/20130204065120/http://www.convert.org/Conversion_Process.html |archive-date=2013-02-04 |url-status=usurped}}</ref> However, more liberal branches of Judaism have a more relaxed requirement of immersion and circumcision.

==Maturity==
Someone who converts as a minor (younger than 12 for a girl and 13 for a boy) is required to fulfill the requirements of conversion, that is circumcision and mikvah, but are not required to perform an 'acceptance of the mitzvoth'. The conversion instead is done ''al daat beth din'', i.e. the acceptance is done by the Beth Din presiding over the conversion.
The child lives as a Jew until their [[Bar and bat mitzvah|bar/bat mitzvah]] and they then have the option of rejecting their conversion. Once they have accepted to continue as a Jew the conversion can no longer be rejected.<ref>{{cite web|url=http://www.convert.org/Converting_Infants.html |title=Converting Infants and Children to Judaism: A Guide for Parents |website=Conversion to Judaism Resource Center |access-date=2012-07-21 |archive-url=https://web.archive.org/web/20130207162047/http://www.convert.org/Converting_Infants.html |archive-date=2013-02-07 |url-status=usurped}}</ref>

==Reform Jewish views==
In the United States, [[Reform Judaism]] rejects the concept that any rules or rituals should be considered necessary for conversion to Judaism. In the late 19th century, the [[Central Conference of American Rabbis]], the official body of American Reform rabbis, formally resolved to permit the admission of converts "without any initiatory rite, ceremony, or observance whatsoever." (CCAR Yearbook 3 (1893), 73–95; ''American Reform Responsa'' (ARR), no. 68, at 236–237.)

Although this resolution has often been examined critically by many Reform rabbis, the resolution still remains the official policy of American Reform Judaism (CCAR Responsa "Circumcision for an Eight-Year-Old Convert" 5756.13 and [[Solomon Freehof]], ''Reform Responsa for Our Time'', no. 15.) Thus, American Reform Judaism does not require ritual immersion in a ''mikveh'', circumcision, or acceptance of mitzvot as normative. Appearance before a [[Beth Din]] is recommended, but is not considered necessary. Converts are asked to commit to religious standards set by the local Reform community.<ref>{{cite web|url=http://www.reformjudaism.org/choosing-judaism-0 |title=Choosing Judaism |website=Reform Judaism |access-date=2015-04-07 |archive-url=https://web.archive.org/web/20150417090208/http://www.reformjudaism.org/choosing-judaism-0 |archive-date=2015-04-17 |url-status=deviated}}</ref>

In actual practice, the requirements for conversion of any individual are determined by the Rabbi who sponsors the convert. Typically, Reform Rabbis require prospective converts to take a course of study in Judaism, such as an "Introduction to Judaism" course, to participate in worship at a synagogue, and to live as a Jew (however that is interpreted by the individual Rabbi) for a period of time. A period of one year is common, although individual Rabbis' requirements vary. When the sponsoring Rabbi feels that the candidate is ready, a Beth Din may be convened. Other rituals such as immersion in a mikvah, circumcision (or [[Hatafat dam brit]]), and a public ceremony to celebrate the conversion, are also at the discretion of the Rabbi.<ref>{{cite web|url=http://www.reformjudaism.org/choosing-judaism-0|title=Choosing Judaism|website=Reform Judaism|date=13 September 2023 }}</ref>{{failed verification|date=May 2025}}<ref>{{cite news|last1=Sanghani|first1=Radhika|title=Zooey Deschanel is Jewish. These three women changed their religions for love too|url=https://www.telegraph.co.uk/women/womens-life/11986331/Zooey-Deschanel-Female-religious-converts-who-changed-faith-for-love.html |archive-url=https://ghostarchive.org/archive/20220112/https://www.telegraph.co.uk/women/womens-life/11986331/Zooey-Deschanel-Female-religious-converts-who-changed-faith-for-love.html |archive-date=12 January 2022 |url-access=subscription |url-status=live|newspaper=The Telegraph|date=10 November 2015|quote=Julie Grey, Zara Gluch and Hannah Martin all converted religions after falling in love}}{{cbignore}}</ref>

==Interdenominational views==
In response to the tremendous variations that exist within the Reform community, the Conservative Jewish movement attempted to set a nuanced approach. The Conservative [[Committee on Jewish Law and Standards]] has issued a [[responsum|legal opinion]] stating that Reform conversions may be accepted as valid only when they include the minimal Conservative halachic requirements of [[milah]] and [[Tvilah|t'vilah]], appearance before a Conservative Beth Din, and a course of Conservative study. (''Proceedings of Committee on Jewish Law and Standards: 1980–1985'', pp.&nbsp;77–101.)

In general, branches of Orthodox Judaism consider non-Orthodox conversions either inadequate or of questionable halachic compliance, and such conversions are therefore not accepted by these branches of Judaism. Conversely, both Conservative and Reform Judaism accept the Orthodox conversion process as being valid. Since 2008, Haredi Orthodox religious courts in Israel have been rejecting conversions from a number of Orthodox rabbis, since the Chief Rabbinate do not accept the authority of the presiding rabbis.<ref>{{Cite web|url=https://jewishweek.timesofisrael.com/israels-conversion-laws-are-about-to-get-stricter/|title=Israel's Conversion Laws Are About to Get Stricter|website=[[The Jewish Week]]|access-date=20 August 2019|archive-date=28 July 2020|archive-url=https://web.archive.org/web/20200728210114/https://jewishweek.timesofisrael.com/israels-conversion-laws-are-about-to-get-stricter/|url-status=dead}}</ref><ref>{{cite news|url=http://www.ynetnews.com/articles/0,7340,L-3538630,00.html |title=Thousands of conversions questioned - Israel Jewish Scene, Ynetnews |newspaper=Ynetnews |date=2 May 2008 |publisher=Ynetnews.com |access-date=2012-07-21}}</ref>

==Intra-Orthodox controversy==
{{Update|date=August 2016}}
In 2008, a Haredi-dominated [[Badatz]] in Israel annulled thousands of conversions performed by the [[Military Rabbinate]] in Israel. The [[Chief Rabbinate of Israel]], which is the only state-recognized authority on religious matters, backed by Rabbi [[Ovadia Yosef]], ruled against this, making the annulment legally invalid for purposes of Israeli law.<ref>{{cite news|url=http://www.ynetnews.com/articles/0,7340,L-3538630,00.html |title=Conversions, The Chief Rabbis and the RCA |newspaper=Ynetnews |date=2 May 2008 |publisher=Ynetnews.com |access-date=2012-07-21}}</ref>

==Karaite views==
As of 2006, the ''Moetzet Hakhamim'' (Council of Sages) began to accept converts to [[Karaite Judaism]] through the [[Karaite Jewish University]]. The process requires one year of learning, circumcision (for males), and the taking of the vow that Ruth took:

<blockquote>
{{rtl-para|hbo|{{Script/Hebrew|
כִּי אֶל-אֲשֶׁר תֵּלְכִי אֵלֵךְ, וּבַאֲשֶׁר תָּלִינִי אָלִין—עַמֵּךְ עַמִּי, וֵאלֹהַיִךְ אֱלֹהָי. בַּאֲשֶׁר תָּמוּתִי אָמוּת, וְשָׁם אֶקָּבֵר; כֹּה יַעֲשֶׂה יְהוָה לִי, וְכֹה יוֹסִיף—כִּי הַמָּוֶת, יַפְרִיד בֵּינִי וּבֵינֵךְ.}}}}"For whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God; where thou diest, will I die, and there will I be buried; the {{Sc|L|ORD}} do so to me, and more also, if aught but death part thee and me." {{bibleverse|Ruth|1:16-17|HE}}
</blockquote>

==Attempts to resolve the "Who is a Jew?" issue==
{{Main|Who is a Jew?}}

===1950s: proposed joint beth din===
In the 1950s Rabbi [[Joseph Soloveitchik]] and other members of the [[Rabbinical Council of America]] engaged in a series of private negotiations with the leaders of Conservative Judaism's [[Rabbinical Assembly]], including [[Saul Lieberman]]; their goal was to create a joint Orthodox-Conservative national beth din for all Jews in the United States. It would create communal standards of marriage and divorce. It was to be modeled after the Israeli Chief Rabbinate, where all the judges would have been Orthodox, while it would have been accepted by the larger Conservative movement as legitimate. Conservative rabbis in the Rabbinical Assembly created a ''Joint Conference on Jewish Law'', devoting a year to this effort.{{Citation needed|date=May 2009}}

For a number of reasons, the project did not succeed. According to Orthodox Rabbi Louis Bernstein, the major reason for its failure was the Orthodox rabbis' insistence that the Conservative Rabbinical Assembly agree to expel Conservative rabbis for actions they took prior to the formation of the new beth din, and the RA refused to do so.<ref>{{Cite book|last=Bernstein|first=Louis|title=The Emergence of the English Speaking Orthodox Rabbinate|publisher=Yeshiva University|year=1977}}</ref> According to Orthodox Rabbi [[Emanuel Rackman]], former president of the RCA, the major reason for its failure was pressure from [[haredi]] Orthodox rabbis, who held that any cooperation between Orthodoxy and Conservatism was forbidden. In 1956, Rabbi [[Harry Halpern]], of the ''Joint Conference'' wrote a report on the demise of this beth din. He writes that negotiations between the Orthodox and Conservative denominations were completed and agreed upon, but then a new requirement was demanded by the RCA: The RA must "impose severe sanctions" upon Conservative rabbis for actions they took before this new beth din was formed. Halpern writes that the RA "could not assent to rigorously disciplining our members at the behest of an outside group." He goes on to write that although subsequent efforts were made to cooperate with the Orthodox, a letter from eleven [[Rosh yeshiva|Rosh Yeshivas]] was circulated declaring that Orthodox rabbis are forbidden to cooperate with Conservative rabbis.<ref>Proceedings of the CJLS of the Conservative Movement 1927–1970 Vol. II, p.850-852.</ref>

===1978–1983: Denver program, patrilineal descent ===
In [[Denver]], Colorado, a joint Orthodox, Traditional, Conservative and Reform Bet Din was formed to promote uniform standards for conversion to Judaism. A number of rabbis were Orthodox and had ''semicha'' from Orthodox yeshivas, but were serving in synagogues without a [[mechitza]]; these synagogues were called ''traditional Judaism''. Over a five-year period they performed some 750 conversions to Judaism. However, in 1983 the joint Beth Din was dissolved, due to the unilateral American Reform Jewish decision to change the definition of Jewishness:<ref name="Wertheimer, A People Divided">{{Cite book|last=Wertheimer|first=Jack|title=A People Divided: Judaism in Contemporary America|publisher=University Press of New England|year=1997}}</ref>

{{Blockquote|text=The move was precipitated by the resolution on patrilineality adopted that year by the Central Conference of American Rabbis. This decision to redefine Jewish identity, as well as the designation of Denver as a pilot community for a new Reform out reach effort to recruit converts, convinced the Traditional and Conservative rabbis that they could no longer participate in the joint board...the national decision of the Reform rabbinate placed the Traditional and Conservative rabbis in an untenable position. They could not cooperate in a conversion program with rabbis who held so different a conception of Jewish identity. And furthermore, they could not supervise conversions that would occur with increasing frequency due to a Reform outreach effort that was inconsistent with their own understanding of how to relate to potential proselytes.|author=Wertheimer|source=A People Divided<ref name="Wertheimer, A People Divided" />}}

Specifically, in 1983, the [[Central Conference of American Rabbis]] passed a resolution waiving the need for formal conversion for anyone with at least one Jewish parent who has made affirmative acts of Jewish identity. This departed from the traditional position requiring formal conversion to Judaism for children without a [[matrilineal descent|Jewish mother]].<ref>{{Cite web|url=https://www.jewishvirtuallibrary.org/reform-movement-s-resolution-on-patrilineal-descent-march-1983|title=Reform Movement's Resolution on Patrilineal Descent (March 1983)|website=www.jewishvirtuallibrary.org}}</ref> The 1983 resolution of the American Reform movement has had a mixed reception in Reform Jewish communities outside of the United States. Most notably, the [[Israel Movement for Progressive Judaism]] has rejected patrilineal descent and requires formal conversion for anyone without a Jewish mother.<ref>{{cite web|url=http://www.ajc.org/site/apps/nl/content3.asp?c=ijITI2PHKoG&b=840313&ct=1051515|title=The Establishment of Reform Judaism in Israel|url-status=dead|archive-url=https://web.archive.org/web/20160304114546/http://www.ajc.org/site/apps/nl/content3.asp?c=ijITI2PHKoG&b=840313&ct=1051515|archive-date=4 March 2016}}</ref> However, in 2015 the majority of Britain's Assembly of Reform Rabbis voted in favor of a position paper proposing "that individuals who live a Jewish life, and who are patrilineally Jewish, can be welcomed into the Jewish community and confirmed as Jewish through an individual process."<ref name="jpost1">{{cite web|last=Lewis |first=Jerry |url=https://www.jpost.com/Diaspora/UK-Reform-rabbis-accept-patrilineal-descent-409298 |title=UK Reform rabbis accept patrilineal descent - Diaspora - Jerusalem Post |date=17 July 2015 |publisher=Jpost.com |access-date=2015-07-19}}</ref> Britain's Assembly of Reform Rabbis stated that rabbis "would be able to take local decisions – ratified by the [[Beit Din]] – confirming Jewish status."<ref name="jpost1"/>

The end of the joint Beth Din program was welcomed by Haredi Orthodox groups, who saw the program as illegitimate. Further, Haredi groups attempted to prevent non-Orthodox rabbis from following the traditional requirements of converts using a ''mikveh''. In the Haredi view, it is better to have no conversion at all than a non-Orthodox conversion, as all non-Orthodox conversions are not true conversions at all according to them.<ref>''Fifth Anniversary of the Mikveh of East Denver'', Hillel Goldberg</ref>

===1980s: proposed Israeli joint ''beth din''===
In the 1980s Modern Orthodox Rabbi [[Norman Lamm]], Rosh Yeshiva of [[Yeshiva University]], along with other American and Israeli Orthodox rabbis, worked with Conservative and Reform rabbis to come up with solution to the "Who is a Jew?" issue. In 1989 and 1990 Israeli Prime Minister [[Yitzhak Shamir]] spearheaded an effort to find a way to resolve the impasse.{{Citation needed|date=May 2009}}

A plan was developed by Israeli Cabinet Secretary [[Elyakim Rubenstein]], who negotiated secretly for many months with rabbis from Conservative, Reform and Orthodox Judaism, including faculty at Yeshiva University, with Lamm as ''Rosh Yeshiva''. They were planning to create a joint panel that interviewed people who were converting to Judaism and considering making ''aliyah'' (moving to the State of Israel), and would refer them to a beth din that would convert the candidate following traditional halakha. All negotiating parties came to agreement:{{Citation needed|date=September 2009}}
# Conversions must be carried out according to halakha
# the ''beth din'' (rabbinic court) overseeing the conversion would be Orthodox, perhaps appointed by the Chief Rabbinate of Israel, and
# there would be three-way dialogue throughout the process.

Many Reform rabbis took offense at the notion that the ''beth din'' must be strictly halakhic and Orthodox, but they acquiesced. However, when word about this project became public, a number of leading haredi rabbis issued a statement denouncing the project, condemning it as a "travesty of halakha". Rabbi Moshe Sherer, Chairman of Agudath Israel World Organization, stated that "Yes we played a role in putting an end to that farce, and I'm proud we did." Norman Lamm condemned this interference by Sherer, stating that this was "the most damaging thing that he [Sherer] ever did in his forty year career."<ref name="Landau">{{Cite book|last=Landau|first=David|title=Piety & Power|publisher=Hill & Wang|year=1993|page=320}}</ref>

Rabbi Lamm wanted this to be only the beginning of a solution to Jewish disunity. He stated that had this unified conversion plan not been destroyed, he wanted to extend this program to the area of halakhic Jewish divorces, thus ending the problem of ''mamzerut''.<ref name="Landau" />

===1987: Brichto proposal===
In 1987, American-born British rabbi, [[Sidney Brichto]], of the country's [[Liberal Judaism (United Kingdom)|Liberal Judaism]] movement, published widely-discussed proposals for a historic compromise between progressive streams of Judaism and [[Orthodox Judaism]]. He advocated for the Orthodox [[Beit Din]] to oversee contentious areas. In return, progressive rabbis would earn respect from the Orthodox rabbinate, a degree of recognition and a role in Beit Din processes concerning progressive Jewry.<ref name=one>{{cite news |last=Kleerekoper |first=Victor |date=26 February 1993 |url=https://trove.nla.gov.au/newspaper/article/261664606?searchTerm=Perth%20Hebrew%20Congregation |title=Can we be one community? |newspaper=The Australian Jewish News |access-date=3 January 2025}}</ref> Brichto's proposals encouraged rabbi [[John Levi (rabbi)|John Levi]] to support such an initiative in [[Melbourne]].<ref name=one/>

Among Brichto's proposals, progressive streams of Judaism would stop processing their own conversions to Judaism.<ref name=jcohen/> Instead, their prospective converts would have their status conferred on them by an Orthodox Beit Din.<ref name=jcohen/> The Beit Din would be expected to show more leniency than usual, but only expecting that those before them demonstrate knowledge of Orthodox practice rather than observance.<ref name=jcohen>{{cite news |last=Cohen |first=Jeffrey |date=18 November 2008 |url=https://www.thejc.com/judaism/how-chief-rabbis-have-battled-against-reform-yy7ycrjz |title=How Chief Rabbis have battled against Reform |newspaper=The Jewish Chronicle |access-date=3 January 2025}}</ref>

The proposal was rejected by [[Immanuel Jakobovits, Baron Jakobovits]], then [[Chief Rabbi of the United Hebrew Congregations of the Commonwealth]]. Jakobovits reasoned: "How can an Orthodox Beth Din validate a conversion without kabbalat mitzvot [acceptance of the commandments]?"<ref name=jcohen/>

However, in 1990, the Chief Rabbi-elect, [[Jonathan Sacks]] was more favourable to the proposal.<ref name=jcohen/> In a letter to Brichto, he wrote: "As soon as I read your article... I called it publicly 'the most courageous statement by a non-Orthodox Jew this century'. I felt it was a genuine way forward. Others turned out not to share my view." He continued: "It will be a while - 18 months - before I take up office. But I believe we can still explore that way forward together. For if we do not move forward, I fear greatly for our community and for Am Yisrael."<ref name=jcohen/>

===1997: Neeman Commission proposal===
In 1997 the issue of "Who is a Jew?" again arose in the [[State of Israel]], and Orthodox leaders such as Rabbi [[Norman Lamm]] publicly backed the Neeman commission, a group of Orthodox, Conservative and Reform rabbis working to develop joint programs for conversion to Judaism. In 1997 Lamm gave a speech at the World Council of Orthodox Leadership, in Glen Springs, New York, urging Orthodox Jews to support this effort:

{{Blockquote|text=Lamm told his listeners that they should value and encourage the efforts of non-Orthodox leaders to more seriously integrate traditional Jewish practices into the lives of their followers. They should welcome the creation of Reform and Conservative day schools and not see them as a threat to their own, Lamm said. In many communities, Orthodox day schools, or Orthodox-oriented community day schools, have large numbers of students from non-Orthodox families. The liberal movements should be appreciated and encouraged because they are doing something Jewish, even if it is not the way that Orthodox Jews would like them to, he said. "What they are doing is something, and something is better than nothing," he said in his speech. "I'm very openly attacking the notion that we sometimes find in the Orthodox community that 'being a goy is better{{'"}} than being a non-Orthodox Jew, he said in an interview.<ref>{{Cite news|title=Orthodox leader speaks out on Jewish unity, breaking long silence|last=Nussbaum Cohen|first=Debra|date=5 December 1997|publisher=Jewish Telegraphic Agency}}</ref>}}The committee recommended the establishment of a joint institute for Jewish studies, which would be a joint effort by all three streams of Judaism. The committee also recommended that conversion proceedings themselves be held in special conversion courts, to be recognized by all denominations in Judaism. The purpose of the proposal was to prevent a rift in the Jewish people, while at the same time bringing about a state-sponsored arrangement for conversion. On 7 September 1998, the government adopted the Ne'eman Commission Report.

A year later, the Joint Institute for Jewish Studies was established, and since then it has been the official state operator of conversion courses in Israel, including the military conversion courses. In 2015 the institute's name was changed to Nativ – The National Center for Jewish Studies, Identity and Conversion.

===Conversion annulments===
A recent development has been the idea of annulling conversions to Judaism, sometimes many years after they have taken place, due to a reduction in religious observance or change of community by the convert. [[Chuck Davidson]], a Modern Orthodox expert on this conversion crisis explains "From the Middle Ages onwards, the greatest of the rabbis wrote explicitly that even if immediately after the conversion the convert goes off to worship idols, the person is still considered Jewish."<ref name="timesofisrael.com">{{cite news|first=Amanda |last=Borschel-Dan |title=Top court backs rabbis who revoked conversion over secular lifestyle: Israeli justices decide rabbis had the right to cancel Yonit Erez's conversion two years after she became Jewish|date= 18 December 2014|work=[[The Times of Israel]]|url= http://www.timesofisrael.com/top-court-backs-rabbis-who-revoked-conversion-over-secular-lifestyle/}}</ref> The justification given for the change in approach is that the original conversion must never have been valid in the first place as it is clear from the convert's subsequent actions they were insincere at the time of conversion.

A situation of confusion in Jewish identity in Israel was made worse when Haredi Rabbi [[Avraham Sherman]] of Israel's supreme religious court ({{lang|he|בית הדין הרבני הגדול}}) called into question the validity of over 40,000 Jewish conversions when he upheld a ruling by the Ashdod Rabbinical Court to retroactively annul the conversion of a woman who came before them because in their eyes she failed to observe Jewish law.<ref>{{cite web |title=A Tragic Annulment |first=David |last=Ellenson |work=The Jerusalem Report |date=September 2008 |url=http://huc.edu/news/08/8/A%20Tragic%20Annulment.pdf |access-date=2008-09-25 |url-status=dead |archive-url=https://web.archive.org/web/20100527181434/http://www.huc.edu/news/08/8/A%20Tragic%20Annulment.pdf |archive-date=27 May 2010}}</ref><ref>{{cite web |title=Cancelled Conversion |website=[[Center for Women's Justice]] |url=http://www.cwj.org.il/press/rivka-ynet-articles/cancelled-conversion |access-date=2011-09-24 |url-status=dead |archive-url=https://web.archive.org/web/20120324035026/http://www.cwj.org.il/press/rivka-ynet-articles/cancelled-conversion |archive-date=24 March 2012}}</ref>

This crisis deepened when Israel's Rabbinate called into question the validity of soldiers who had undergone conversion in the army, meaning a soldier killed in action could not be buried according to Jewish law.<ref>{{cite web |url=http://www.thejewishweek.com/news/israel/amar_calls_netanyahu_quash_military_conversion_bill |title=Amar Calls on Netanyahu to Quash Military Conversion Bill |publisher=The Jewish Week |date=1 December 2010 |access-date=2012-07-21 |archive-date=11 October 2016 |archive-url=https://web.archive.org/web/20161011024950/http://www.thejewishweek.com/news/israel/amar_calls_netanyahu_quash_military_conversion_bill  |url-status=dead }}</ref> In 2010, the rabbinate created a further distrust in the conversion process when it began refusing to recognize orthodox converts from the United States as Jewish.<ref>{{cite web|last=Mandel |first=Jonah |url=https://www.jpost.com/JewishWorld/JewishNews/Article.aspx?id=216218 |title='National religious rabbis ... JPost - Jewish World - Jewish News |date=6 January 2011 |publisher=Jpost.com |access-date=2012-07-21}}</ref> Indeed, the great-niece of the renowned Zionist [[Nahum Sokolow]] was recently deemed "not Jewish enough" to marry in Israel, after she failed to prove the matrilineal Jewish descent for four generations.<ref>{{cite news|work=[[Ha'aretz]]|title= Sokolow's niece not 'Jewish' enough to get married here|url= https://www.haaretz.com/print-edition/news/sokolow-s-niece-not-jewish-enough-to-marry-here-1.304882}}</ref>

Following a scandal in which U.S. Rabbi [[Barry Freundel]] was arrested on charges of installing hidden cameras in a ''mikveh'' to film women converts undressing, the Israeli Chief Rabbinate said it would review the validity of all past conversions performed by Freundel, then quickly reversed its decision, clarifying that it was joining the Orthodox [[Rabbinical Council of America]] in affirming the validity of the conversions.<ref>{{cite web|work=[[Jewish Telegraphic Agency|JTA]] |title=Rabbi Freundel Conversions Are Valid, Israeli Chief Rabbinate Says|date= 21 October 2014|via= [[The Forward|Jewish Daily Forward]] |url=http://forward.com/articles/207698/rabbi-freundel-conversions-are-valid-israeli-chief/}}</ref>

In December 2014 an Israeli court decided that a conversion could be annulled. In his decision Justice Neal Hendel wrote: "Just as the civil court has the inalienable authority to reverse – in extremely rare cases – a final judgment, so too does the special religious conversion court. For otherwise, we would allow for judgments that are flawed from their inception to exist eternally."<ref name="timesofisrael.com"/>

==Consequences==
Once undergone, a valid [[religious conversion]] to Judaism cannot be overturned. However, a Beth Din may determine that the conversion is void as it was never undertaken correctly in the first place. For example, if the rite of ''mikveh'' was performed incorrectly.<ref>{{cite book|author1=[[Walter Jacob]]|author2=[[Moshe Zemer]]|title=Conversion to Judaism in Jewish Law: Essays and Responsa|url=https://books.google.com/books?id=QKxvMujgKfQC&pg=PA49|year=1994|publisher=Berghahn Books|isbn=978-0-929699-05-9|page=49}}</ref> In recent years, many Orthodox conversions have been overturned. In 2008 Israel's highest religious court invalidated the conversion of 40,000 Jews, mostly from Russian immigrant families, even though they had been approved by an Orthodox rabbi.<ref>{{cite news |url=https://www.nytimes.com/2015/02/07/us/strains-grow-between-israel-and-many-jews-in-the-us.html |title=Strains Grow Between Israel and Many Jews in the U.S. |newspaper=New York Times |date=6 February 2015}}</ref> Debate on what constitutes a valid Beth Din for conversion and for annulling conversions has caused divisions in the Orthodox world. It is an implicit judgment on the character and uprightness of the rabbis in that religious court. For example, when Rabbi [[Barry Freundel]] was arrested on charges of voyeurism for filming women converts at the ''mikveh'' he supervised, Israel's Chief Rabbinate initially threatened to review and possibly invalidate the conversions Freundel had been involved in approving. A crisis between American and Israeli rabbis was averted when the Chief Rabbinate agreed that all conversions completed by Freundel would be considered valid.<ref>{{cite web |url=http://www.huffingtonpost.com/2014/10/22/barry-freundel-conversions_n_6023906.html |title=Conversions Performed By Barry Freundel, Rabbi Arrested For Voyeurism, Still Legitimate: Israel Rabbinate |website=Huffington Post |date=22 October 2014}}</ref>

===Relations between Jews and proselytes===
Judaism is not an openly proselytizing religion. Judaism teaches that the righteous of all nations have a place in the [[Jewish eschatology#World to come|afterlife]].<ref>{{cite web|url=https://religionfacts.com/judaism/afterlife |title=Afterlife in Judaism |website=ReligionFacts |access-date=2025-05-06}}</ref> Much like in the other Abrahamic faiths, Jewish law requires the sincerity of a potential convert. In view of the foregoing considerations, most authorities are very careful about it. Essentially, they want to be sure that the convert knows what they are getting into, and that they are doing it for sincerely religious reasons. However, while conversion for the sake of love for Judaism is considered the best motivation, a conversion for the sake of avoiding intermarriage is gaining acceptance also.<ref>{{cite book|author1=Walter Jacob|author2=Moshe Zemer|title=Conversion to Judaism in Jewish Law: Essays and Responsa|url=https://books.google.com/books?id=QKxvMujgKfQC&pg=PA164|year=1994|publisher=Berghahn Books|isbn=978-0-929699-05-9|page=164}}</ref>

There is a tradition that a prospective convert should be turned away three times as a test of sincerity, though most rabbis no longer follow the tradition.<ref>{{cite web|url=http://www.bbc.co.uk/religion/religions/judaism/beliefs/conversion.shtml |title=BBC – Converting to Judaism |date=20 July 2006 |access-date=2008-09-25}}</ref> Neither the [[Rabbinical Council of America]] nor the [[Rabbinical Assembly]], the leading American [[Orthodox Jews|Orthodox]] and [[Conservative Jews|Conservative]] organizations, suggest taking this action in their conversion policies,<ref>{{cite web|url=https://www.rabbis.org/documents/Comprehensive%20and%20Final%20Geirus%20Policies%20and%20Standards%20Protocol.pdf|title=Geirus Policies and Standards that will Govern The Network of Regional Batei Din for Conversion |date=30 April 2007 |access-date=2025-05-06}}</ref><ref>{{cite web |url=http://www.rabbinicalassembly.org/law/conversion_resources.html |title=Rabbinical Assembly: conversion resources |access-date=2008-09-25 |url-status=dead |archive-url=https://web.archive.org/web/20080527163941/http://www.rabbinicalassembly.org/law/conversion_resources.html |archive-date=27 May 2008}}</ref> with the [[Central Conference of American Rabbis]] (CCAR) and [[Union for Reform Judaism]] (URJ) actively opposing its practice.<ref>{{cite web |url=http://ccarnet.org/Articles/index.cfm?id=215&pge_prg_id=3818&pge_id=1637 |title=CCAR: Guidelines for Rabbis Working with Prospective Gerim |date=2 February 2005 |access-date=2008-09-25 |url-status=dead |archive-date=10 December 2005 |archive-url=https://web.archive.org/web/20051210095657/http://ccarnet.org/Articles/index.cfm?id=215&pge_prg_id=3818&pge_id=1637 }}</ref><ref>{{cite web |url=http://urj.org/outreach/conversion/qa/ |title=Union for Reform Judaism – Converting to Judaism: Questions and Answers |access-date=2008-09-25 |url-status=dead |archive-url=https://archive.today/20051018001058/http://urj.org/outreach/conversion/qa/ |archive-date=18 October 2005}}</ref>

===Halakhic considerations===
Halakha forbids the mistreatment of a convert,<ref>{{cite web|url=http://www.rabbihorowitz.com/PYes/ArticleDetails.cfm?Book_ID=636&ThisGroup_ID=292&Type=Article |title=Parshas Mishpatim |website=RabbiHorowitz.com |access-date=2012-07-21 |archive-url=https://web.archive.org/web/20131216171125/http://www.rabbihorowitz.com/PYes/ArticleDetails.cfm?Book_ID=636&ThisGroup_ID=292&Type=Article |archive-date=2013-12-16 |url-status=usurped}}</ref> including reminding a convert that they were once not a [[Jew]].{{citation needed|date=December 2014}} Hence, little to no distinction is made in Judaism between those who are born Jewish and those who are Jewish as a result of conversion. However, despite Halakha protecting the rights of converts, some Jewish communities have been accused of treating converts as second-class Jews. For example, many communities of [[Syrian Jews]] have banned conversion and refuse to recognise any Jewish conversion, including those done under Orthodox auspices (possibly influenced by sects in Syria like the [[Druze]] which do not accept converts).<ref>{{Cite news |url=https://www.nytimes.com/2007/10/14/magazine/14syrians-t.html?_r=3&ref=magazine&oref=slogin&oref=slogin |work=The New York Times |title=The Sy Empire |first=Zev |last=Chafets |date=14 October 2007 |access-date=2010-04-01}}</ref>

According to [[Orthodox Judaism|Orthodox]] interpretations of [[Halakha]], converts face a limited number of restrictions. A marriage between a female convert and a [[kohen]] (members of the priestly class) is prohibited and any children of the union do not inherit their father's kohen status. While a Jew by birth may not marry a [[mamzer]], a convert can.<ref>{{cite web |url=http://www-english.tamu.edu/pers/fac/myers/lindemann_debate.html |title=Lindemann vs. Myers The Transcript |archive-url=https://web.archive.org/web/20081216072124/http://www-english.tamu.edu/pers/fac/myers/lindemann_debate.html |archive-date=16 December 2008  |url-status=dead}}</ref> Descendants of converts can become rabbis. For instance, [[Rabbi Meir]] Baal Ha Nes is thought to be a descendant of a proselyte. [[Rabbi Akiva]] was also a very well-known son of converts. The Talmud lists many of the Jewish nation's greatest individuals who had either descended from or were themselves converts. [[Asenath]], the wife of [[Joseph]] (son of [[Jacob]]), is mentioned as a possible convert. There are Midrash attesting to her conversion along with other women. This includes [[Hagar]], [[Zipporah]], [[Shiphrah and Puah|Shiphrah, Puah]], the Daughter Of Pharaoh, [[Rahab]], [[Ruth (biblical figure)|Ruth]], and [[Jael]].<ref>{{cite web |last1=Kadari |first1=Tamar |title=Asenath: Midrash and Aggadah |url=https://jwa.org/encyclopedia/article/asenath-midrash-and-aggadah |website=Jewish Women's Archive}}</ref> In fact, [[King David]] is descended from [[Book of Ruth|Ruth]], a convert to Judaism. ({{bibleverse||Ruth|4:13–22|HE}}) In Orthodox and Conservative communities that maintain tribal distinctions, converts become ''Yisraelim'' (Israelites), ordinary Jews with no tribal or inter-Jewish distinctions. Converts typically follow the customs of their congregations. So, a convert who prays at a [[Sephardi]] synagogue would follow Sephardi customs and learn Sephardi Hebrew.{{Citation needed|date=May 2009}}

A convert chooses his or her own Hebrew first name upon conversion but is traditionally known as the son or daughter of Abraham and Sarah, the first patriarch and matriarch in the Torah, often with the additional qualifier of "Avinu" (our father) and "Imenu" (our mother). Hence, a convert named Akiva would be known, for ritual purposes in a synagogue, as "Akiva ben Avraham Avinu"; in cases where the mother's name is used, such as for the prayer for recovery from an illness, he would be known as "Akiva ben Sarah Imenu".<ref>{{cite web|url=http://www.ukdp.co.uk/name-change-religious-conversion/#Judaism |title=Changing Your Name Upon Religious Conversion &#124; UK Deed Poll |publisher=Ukdp.co.uk |access-date=2012-07-21}}</ref>

Talmudic opinions on converts are numerous; some positive, some negative. A quote from the [[Talmud]] labels the convert "hard on Israel as a scab". Many interpretations explain this quote as meaning converts can be unobservant and lead Jews to be unobservant or converts can be so observant that born Jews feel ashamed.<ref>{{Cite web|url=https://www.jewishpress.com/news/israel/government-israel/hearing-on-e1-zone-construction-plan-postponed-again/2023/03/12/|archive-url=https://web.archive.org/web/20081216071447/http://www.jewishpress.com/displayContent_new.cfm?mode=a&sectionid=58&contentid=13089&contentName=Daf+Yomi|url-status=live|title=Hearing on E1 Zone Construction Plan Postponed Again|first=Hana Levi|last=Julian|archive-date=16 December 2008}}</ref>

==Jews by choice==
The term "Jews by choice" is often used to describe people who chose to convert to Judaism, many of whom have no ancestral connection to the Jewish people. It is often contrasted with such terms as "Jew by birth" (or "Jew by chance"). The practice of conversion to Judaism is sometimes understood within Orthodox Judaism in terms of [[reincarnation]]. According to this school of thought in Judaism, when non-Jews are drawn to Judaism, it is because they had been Jews in a former life. Such souls may "wander among nations" through multiple lives, until they find their way back to Judaism, including through finding themselves born in a gentile family with a "lost" Jewish ancestor.<ref>''Jewish Tales of Reincarnation', By Yonasson Gershom, Yonasson Gershom, Jason Aronson, Incorporated, 31 January 2000</ref>{{Better source needed|date=May 2021}}

==Bnei Anusim==
In recent decades, there has been a renewed Jewish conversion interest with some Bnei Anusim, that is, the descendants of Jews who were [[forced conversion|forced to convert]] to other faiths.

The [[Hebrew language|Hebrew]] term for forced converts is "[[Anusim]]" (lit. "forced [converts]"), while the descendants of said converts are called "Bnei Anusim" (lit. "children of forced [converts]").

In the modern era, the single most notable and numerous group of Bnei Anusim converts are the [[Sephardic Bnei Anusim]], descendants of those [[Sephardic Jews]] who were forced to convert to Christianity during the Spanish and Portuguese Inquisition. They are found throughout [[Iberia]] (Spain and Portugal) and [[Iberoamerica]] (the Hispanic countries of the Americas plus Brazil). There has been a continuous steady growth among them who are now prospective converts, actively seeking conversions back to Judaism.{{citation needed|date=May 2018}}

Since many Bnei Anusim (i.e. descendants of forced converts) lack an unbroken matrilineal Jewish line of descent or lack satisfactory documentary evidence to that effect (even if they can prove Jewish ancestry along one or all other of their lineages besides their direct matrilineal lineage), conversion has been a growing option for them to return to Judaism.<ref>{{cite web|url=http://www.kulanu.org/anousim/index.html |title=Index|access-date=18 June 2009 }}{{dead link|date=June 2016|bot=medic}}{{cbignore|bot=medic}}</ref>

==See also==
<!-- New links in alphabetical order please -->
* [[Abraham ben Abraham]]
* [[Lord George Gordon]]
* [[Kuzari]]
* [[List of converts to Judaism]]
* [[Machon Meir]]
* [[Miller Introduction to Judaism Program]]
* [[Proactive conversion]]
* [[Tovia Singer#Outreach Judaism|Outreach Judaism]]
* [[Gerim (Jewish religious category)|Gerim]]

==References==
{{Reflist}}

==Further reading==
* Rabbi [[Herbert Bomzer|Herbert W. Bomzer]], ''The Chosen Road'' (1996, {{ISBN|978-0-8840-0187-4}}). An anecdotal approach to explaining the process of conversion to Judaism.
* Rabbi Steven Carr Reuben and Jennifer S. Hanin (foreword by Bob Saget) [https://web.archive.org/web/20110902060129/http://becomingjewishbook.com/ ''Becoming Jewish: The Challenges, Rewards, and Paths to Conversion''], Rowman & Littlefield Publishers, 2011, 272 pp. - Jointly written by a rabbi and a convert to Judaism, this book provides a modern, comprehensive overview of the reasons, practices, and results of Jewish conversion. It addresses all denominations of Judaism and covers topics as varied as how to tell family and friends to antisemitism, to pop Kaballah.
* Menachem Finkelstein, ''[https://publishersrow.com/www.publishersrow.com:443/preview/conversion/ebookpreview/shid1_bid3118.htm Conversion: Halakhah and Practice]'', Bar-Ilan University Press, 2006, 784 pp. - This is the most comprehensive and complete compilation of laws covering giyur in English. Authored by a sitting Israeli judge, this groundbreaking volume examines the entire Halakhic literature on the subject, from the time of Mishnah and Talmud until today.
* ''Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement 1927–1970'', Vol. II, Ed. David Golinkin, The Rabbinical Assembly, 1997
* Norman Lamm, ''Seventy Faces: Divided we stand, but its time to try an idea that might help us stand taller'', Moment Vol. II, No. 6, June 1986 – Sivan 5746
* Moshe Lavee, ''[https://www.academia.edu/690256/THE_TRACTATE_OF_CONVERSION_BT_YEB_46_48_AND_THE_EVOLUTION_OF_CONVERSION_PROCEDURE The Tractae of Conversion, EAJS 4, 2010, pp. 169-213]''
* Moshe Lavee, ''[https://www.academia.edu/598950/Converting_The_Missionary_Image_of_Abraham_Rabbinic_Traditions_Migrating_from_the_Land_of_Israel_to_Babylon Converting The Missionary Image of Abraham: Rabbinic Traditions Migrating from the Land of Israel to Babylon, in: George H. Kooten, Martin Goodman and J.T.A.G.M. Ruiten, Abraham, the Nations, and the Hagarites: Jewish, Christian, and Islamic Perspectives on Kinship with Abraham (Leiden: Brill, 2010), pp. 203 - 222.]''
* Mayer E. Rabinowitz ''Comments to the Agunot Conference in Jerusalem'', July 1998, and on the Learn@JTS website.
* Emmanuel Rackman, letter in ''Jewish Week'' 8 May 1997, page 28.
* Joseph Soloveitchik ''Orthodox, Conservative and Reform Jews in the United States: Second article in a series on Responsa of Orthodox Judaism in the United States'', 1954
* Jack Wertheimer, Ed., ''Tradition Renewed: A History of the Jewish Theological Seminary of America'', Vol. II, p.&nbsp;450, 474, JTS, NY, 1997
* Rabbi Josef Lifland ''Converts and Conversion to Judaism''. Gefen Publishing House. {{ISBN|965-229-235-4}}
*{{cite book |editor1-last=Dunkelgrun |editor1-first=Theodor |editor2-last=Maciejko |editor2-first=Pawel |title=Bastards and Believers: Jewish Converts and Conversion from the Bible to the Present |date=2020 |publisher=University of Pennsylvania Press |isbn=978-0-8122-5188-3 |language=en}}

==External links==
{{Wikiquote}}
* [https://www.orthodox-conversion.com/ Orthodox Conversion to Judaism]
* [https://maascenter.aju.edu/intro/ American Jewish University: Miller Introduction to Judaism Program]
* [https://thecjn.ca/perspectives/conversion-process-an-emotional-journey-for-all-involved/ Canadian Jewish News: Conversion Process an Emotional Journey For All Involved]
* [https://darshanyeshiva.org Darshan Yeshiva: Jewish Learning for For Beginners and Conversion to Judaism]
* [https://www.chabad.org/library/article_cdo/aid/2972927/jewish/how-to-convert-to-judaism.htm Chabad.org: How to Convert to Judaism]
* [https://www.jewishideas.org/conversion-judaism Institute for Jewish Ideas and Ideals: Conversion to Judaism]
* [http://www.nativhagiur.org.il/en/ Nativ - The National Center for Jewish Studies, Identity, and Conversion]

{{Jews and Judaism}}
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[[Category:Conversion to Judaism| ]]
[[Category:Jewish courts and civil law]]