Why? Does God expect gentiles to convert? Why not remain in the category of the pious and wise among the nations of the world?

*intellect

Would a dyed-in-the-wool Litvak like Rabbi Michael Abraham want to be among the “pious” of the nations of the world? 🙂 And besides, as a gentile Rabbi Michael Abraham would have a problem engaging in Torah study, and giving up Torah study would be hard for him.

Best regards,
Levin-Ger

What really ought to be asked is which religious court Rabbi Michael Abraham would choose for his conversion—would it be the court of the state conversion system or a private religious court?

Best regards,
H. Daf

I can’t understand why, for the sake of the outlook and knowledge he has become accustomed to, it would be worthwhile for him to spend the rest of his life observing halakhic obligations that have neither taste nor fragrance, and are only there to fulfill the Creator’s will—so if the Creator does not want this from him, there is no point in getting into it.
I truly don’t understand what he finds so appealing in Judaism that he would want to join it of his own free will. He can keep the outlook and the status for himself even as a gentile [without anyone knowing…].

To the honorable Rabbi Levin the convert, from the land of the convert (as it is stated: “Moab and the strangers”).
Well said.
Apparently I would convert in a state religious court, and thereby I would also satisfy Eliezer’s view here. Consider this carefully.

Eliezer, see column 142.

Rabbi, I’d be glad if you could elaborate and answer my question above. I’m asking seriously. What would cause the Rabbi to convert? One can fulfill God’s will through the universal path. Jewish law was intended for Jews. It’s hard for me to say that the whole motivation for conversion is the Brisker experience (and also, does a gentile not have a learning experience? I’m astonished).

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

Whoa, whoa, you’re tough. I surrender 🙂

With God’s help, 16 Cheshvan 5780

It seems that the question whether someone who discovers that he is a gentile should convert depends on the inquiry into whether the reward for commandments is consequentialist or deontological.

If the reward for a commandment is consequentialist, then it turns out that for about fifty years, while a person was observing commandments, he was not actually commanded at all, and there were no commandment-acts here whatsoever.

By contrast, if the judgment is deontological, then for decades there was a complete intention to fulfill commandments, and for that intention a person deserves full reward, even though his acts did not actually constitute fulfillment of a commandment.

However, if once it becomes clear that he had been a gentile all his life, he decides that he has no interest in converting—then it becomes clear retroactively that all his life he never truly wanted to fulfill commandments, and therefore even from the deontological perspective he did not have a genuine intention to fulfill commandments.

Therefore, it is fitting for one who is found to be a gentile to convert, lest he retroactively lose the deontological reward for his commandments, and lest all the commandments he observed while imagining he was a Jew be like a “perfisa” thrown into the river and lost!

Best regards, Launimus the Gardite, an endless elephant

Nice. There is still much more to analyze on this. But if we are not dealing with reward, but rather with “the reward of a commandment is a commandment,” that is different.

What should have been written is,
It seems to me that there is no need for him to want to take upon himself more and more prohibitions in order to receive deontological reward. It is enough that he strives to observe those that were imposed on him in order to merit reward. Therefore, in my opinion, that gentile will receive deontological reward for the commandments he observed, even if he decides to remain a gentile.