THE MIQVEH AND REFORM CONVERTS Walter Jacob
QUESTION: Has liberal Judaism taken a position of the use of a miqveh as part of the conversion ceremony to Judaism ? Should this ancient custom be reintroduced?(Simon Levy, Harrow-on-the-Hill , England)*
ANSWER: The traditional requirements for conversion are clear (Yeb. 46, 46; Shulhan Arukh Yoreh Deah 268; Yad Hil. Issurei Biah 15); a court of three is necessary. Prospective converts must be warned that they are joining a persecuted community and that many new obligations will be placed upon them. They were then to bring a sacrifice in the days when the Temple stood, take a ritual bath, and in the case of the males, be circumcised. To this day the requirements of a beit din, tevilah and berit remain for traditional Jews . The sources are clear on the requirements, but considerable discussion about them exists in the Talmud . For example, R. Eliezer stated that if a prospective male convert was circumcised or took a ritual bath, he was considered a proselyte. R. Joshua insisted on both and his point of view was adopted(Yev. 46b); Hillel and Shammai disagreed about a prospective male convert who was already circumcised; Bet Shammai insisted that blood must be drawn for him, while Bet Hillel stated that one may simply accept that circumcision without drawing blood(Shab. 1353). The rabbinic authorities decided in favor of Bet Shammai(Shulhan Arukh, Yoreh Deah 268.1; Yad Hil. Issurei Biah 14.5). Clearly there were differences of opinion about steps necessary for the ritual of conversion in ancient times. These may reflect historic competition with Christianity , persecution, etc., in the early centuries of our era.
he convert must join
Judaism without any ulterior motives, and if such:’: conversion is void(Yev. 24b). Of course this opinion applies ony prospectively, not retrospectively and bedi-avad they were accepted.
177