Conversion

Why? Does God expect the Gentiles to convert? Why not remain at the standard of the righteous and wise men of the nations?

*mind

Would a Litvak who is a sworn Jew want to be one of the Righteous Among the Nations? 🙂 And besides, as a Gentile, a Jew would have a hard time engaging in Torah study, and it would be difficult for him to give up studying Torah.

With best wishes, Levin-Ger

What really needs to be asked is which court will Ramda choose to convert to - the court of the state conversion system or a private court?

Best regards, H’ Daf

I fail to understand why, for the attitude and knowledge he has become accustomed to, it is worth it for him to spend the rest of his life fulfilling tasteless and odorless halachic obligations, which are nothing more than fulfilling the will of the Creator, so if the Creator does not want it from him, there is no point in getting into it.
I really do not understand what is so beautiful about Judaism that he would want to join it of his own free will. He can keep his attitude and status for himself even as a gentile [without anyone knowing…].

To Rabbi Levin Hagar, from the land of Hagar (Shn. ’ “Moab and the Immigrants”).
You spoke well.
I will probably convert in my state court and in this I will also come out in favor of Eliezer's method here. And carefully.

Eliezer, see column 142.

Rabbi, I would be happy if the Rabbi could expand and answer my question above. I am asking seriously. What makes a Rabbi convert? Is it possible to fulfill God's will in the universal path? Halacha is intended for Jews. It is difficult for me to say that the entire motivation for conversion is the Briske experience (and also, does a Gentile not have a learning experience? I wonder).

If it's hard for you to say, don't say it.

Wow wow, you're tough. I gave up 🙂

In the 19th century, 1987, it seems that the question of whether it is worth converting someone who turns out to be a gentile depends on the investigation of whether the reward of the mitzvot is consequential or deontological.

If the reward of the mitzvot is consequential, then it becomes clear that for about fifty years that a person kept a mitzvot, there was no mitzvah at all and there were no acts of mitzvah at all.

On the other hand, if the judgment is deontological, then for decades there was a complete intention to keep a mitzvot, and for this intention a person deserves a full reward even though his actions did not contain the fulfillment of a mitzvah.

However, someone who decided when it became clear that he had been a gentile all his life that he was not interested in converting - it then became clear retroactively that he had not really wanted to keep a mitzvot all his life, and if so, from the deontological perspective, he had no real intention to keep a mitzvot.

Therefore, it is appropriate for someone who is found to be a Gentile to convert, lest he retroactively lose the reward of his deontological commandments, and all his commandments that he observed while he thought he was a Jew will not be like a ’parfisa’ thrown into the river to be drained!

Greetings, Levonimos the Haredi, an endless elephant

Nice. There's more to pepper with that good. But if we're not talking about the reward but the reward of a mitzvah, which I am.

Sh”el,
It seems to me that there is no need to want to accept more and more prohibitions upon himself in order to receive a deontological reward. It is enough for him to make an effort to observe those that have been imposed on him in order for him to receive a reward. Therefore, in my opinion, that Gentile will receive a deontological reward for the commandments he observes, even if he decides to remain a Gentile.