prerequisite. Sincere converts could, of course, marry Jews (Shulhan Arukh, Even Ha-ezer 4, 8-10). Those who converted for the sake of marriage or for the sake of wealth or power, or those who were prompted by greed, were not considered proper proselytes(Yev. 24b, 76a; Shulhan Arukh, Yoreh De-ah 268. 12), but the matter is not quite as clear cut as it might seem, since various Biblical texts were interpreted as referring to conversion for the sake of marriage. This is how the captive woman(Deut. 21:13) was seen(Kid. 68b; Yev. 48a). Furthermore, prohibition against marriage with the Ammonite or a Moabite was limited to males, while females were permitted to be married immediately after conversion(Yev. 76b). Another statement in the same tractate held that we do not question the motivation of converts if they joined us during persecution or if they could gain no improvement of status by doing so(Yev. 24b). Others went even further; thus Hillel converted a Gentile who sought to become a High Priest(Shab. 31a), while Rabbi Hiya converted a woman who simply wished to marry a Jew(Men. 44a).
In the Middle Ages a major distinction concerning converts developed between the Spanish authorities and the Franco-German rabbis(B.Z. Wacholder,“Proselytizing in the Classical Halakhah,” Historia Judaica, Vol. 20, 77ff). The form represented chiefly by Alfas and Maimonides , emphasized purity of purpose, and did not recognize any injunction to seek proselytes, a matter questioned by Simon ben Zemah of Duran(Encyclopedia Talmudit V1, p. 426). Therefore, only those who came with noble and lofty purposes were to be accepted(Yak, Hil. Isurei Bi-a 13.14ff). The Tosafists, on the other hand, stressed the commandment of seeking converts and were willing to do so even if not all the technical requirements could be met (Tosafot to Kid. 62b; Git . 88b, 109b; Yev. 45bff; Or Zarua 11, 26a, 99). There were a fair number of converts during the Tosafist period despite the Church injunctions against conversions. So, Wacholder
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