ancient times. The Talmud also contains a variety of opinions about the desirability of accepting converts. These reflect historic competition with Christianity , persecution, etc. in the early centuries of our era.
The Talmudic discussions insist that the convert must join Judaism without any ulterior motives, and if such are present, the conversion is void(Yev. 24b). Of course this opinion applies only prospectively, not retrospective, and bediavad, they were accepted. This is hardly at issue here, but let us understand this line of reasoning as well. Some authorities were more lenient in regard to ulterior motives, so Hillel (Shab. 31a) readily accepted a convert who stated that he wished eventually to become a high priest. R. Hiya accepted a woman who wanted to marry one of his students (Men. 44a). In modern times, although most Orthodox authorities would reject converts who seek to join us for the sake of marriage, some would accept them in order to avoid conversion by Reform rabbis(Mendel Kirshbaum, Menahem Meshiv,#9), because civil marriage has preceded, or because the couple is living together (David Hoffman, Melamed Lehoil, Even Haezer 8, 10; Yoreh Deah 85). Similar arguments have been advanced by Meshullam Kutner in Uketorah Yaasu and Moses Feinstein in Igrot Mosheh(Even Haezer I, 27). However, the greatest number of Orthodox authorities have rejected these arguments(Joseph Saul Nathenson, Jacob Ettlinger , Yehiel Weinberg ). Their rejection even for consideration as converts is based upon ulterior motivation and the likelihood that they would not accept all the mitzvot as they are generally not observed in the Jewish community today, and probably not kept by the Jewish partner(Isaac Herzog , Hekhal Yitzhoq, Even Haezer 1, #20; Moses Feinstein , Igrot Mosheh Yoreh Deah, 1,#157, 160; Even Haezer 111,#4). 1 have quoted all of these modern Orthodox authorities to show that our gerut may not be accepted by traditional authorities. The Orthodox would, in any case, not