Editing Conversion to Judaism (section)

==Overview==
{{See also|Gerim|Righteous Proselyte}}
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 some denominations' converts by other denominations.

For [[Rabbinic Judaism]], the laws governing conversion (''gerut'') are based on codes of law and texts, including discussions in the [[Talmud]], through the ''[[Shulkhan 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. The majority of rabbis have traditionally rejected potential converts three times, and if the potential convert remains adamant in their desire to convert, the rabbi will then allow them to begin the process.<ref name="autogenerated1" /> These practices do not have any solid basis in the written text, and while they may have been the practice in some locations, it was not universal, and a number of rabbis have not followed these practices.<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>

In order to convert, the conversion candidate must have a [[circumcision]] (if male) and immerse in the ''[[mikveh]]'' before a kosher ''beth din'', comprising three Jewish males who are ''[[shomer Shabbat]]''.<ref name=":0" /> There is also a requirement to accept the [[Mitzvah|Jewish commandments]] (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, there are rabbis 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 Judaism takes a more lenient approach to the ''[[Conservative halakha|halakhic]]'' rules 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 ritual bath ([[mikvah]]), appearance before a rabbinical court (''[[beit din]]'') and, for men, circumcision (''brit milah'') 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."

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=http://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 [https://shj.org/living-humanistic-judaism/radical-inclusion/becoming-a-humanistic-jew/ adoption], reflecting alterations in family ties and cultural aspirations rather than fundamental belief changes.