[Avodah] Court retroactively revokes conversions

[Daniel Eidensohn]

R' Michael Makovi wrote:
>> Achiezer (3:26) is translated as:
>>
>> "Where, however, it is evident that later he will certainly transgress Torah
>> prohibions - the violatin of the Sabbath and the eating of    non-kosher
>> meat [i.e., nonobservance of the Jewish dietary laws] - and we clearly know
>> his intent, that he converts only for             appearance's sake, with no
>> inner conviction, this constitutes a proven assessment that what he says -
>> that he accepts the commandments upon himself is not [worth] anything.
>> Consequently, this is a flaw in his acceptance of the commandmetns that
>> prevents [the conversion from taking effect]."
>>
>> R' Daniel Eidensohn
>>     
>
> In other words, violating Shabbat and kashrut doesn't necessarily have
> to invalidate the gerut, but we say that it does, because these are so
> important that no one violating them b'teiavon can possibly be a good
> Jew (whether because his will is so weak, or because it can't truly be
> merely b'teiavon), and thus they serve as benchmarks, by our own
> choice and discretion, not intrinsically.
>
>   
What you are saying is simply not the view of the Achiezer. He doesn't 
single them as being inherently different than the other mitzvos if he 
actually meant that they really are not different than the other mitzvos 
but are simple pragmatic benchmarks.  Your understanding simply doesnt 
fit into his words


אחיעזר (ג:כו.ד): ב"ה, בחורף תרע"ב. ומה"ט נראה מה שחשש הרה"ג מהר"י פאזען 
לגייר לפי שלא ישמור דיני ישראל כהלכה, אפ"ל דאין לחוש לזה כיון דמקבל עליו 
כל המצות אף שחושב לעבור על איזה מהמצות אח"כ לתיאבון, מ"מ אין זה מניעה 
לקבלת המצות, ודוקא היכא שמתנה שלא לקבל עליו זהו חסרון בקבלת המצות דמעכב. 
אולם היכא שברור הדבר שבודאי יעבור אחרי כן על איסורי תורה חלול שבת ואכילת 
טריפות ואנו יודעים בבירור כונתו שאינו מתגייר רק לפנים ולבו בל עמו, הרי 
אומדנא דמוכח שמה שאומר שמקבל עליו המצות לאו כלום הוא א"כ זהו חסרון בקבלת 
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