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If we believe that Yahadus is emes and that yakiru v'yeid'u kol yoshvei
teivel that emes, how can we <i>not</i> have a chiyuv to be mekaabel
geirim!?<br>
<br>
I think the omission from Halacha of the Mechilta forbidding Kabbolas
Geirim from Amalek is rooted in this logical conclusion.<br>
<br>
KT,<br>
YGB<br>
<br>
Michael Makovi wrote:
<blockquote
cite="mid:331485a50801031830g48e4ee4dp975a07b4c0dec241@mail.gmail.com"
type="cite">
<div>From Areivim "L conversion case"</div>
<div> </div>
<div>>R MYG wrote:<br>
>This might be for Avodah (so please answer there) but I don't
>think that there is any Chiyuv to be Mekabel Geirim, anyway. </div>
<div>>I'm not replying on Avodah since I do not as yet have the
>particulars. Rav Riskin's topic at his Shabbat Hagadol shiur last
>year dealt with the chiyuv not only to be mekabel gerim, but to
>actively encourage gerut. <br>
>Alas, I did not take notes. However, Ohr Torah usually produces
>a CD of the shiur the following year, so, hopefully I can report
>back sometime in Adar II with sources.<br>
><br>
>David I. Cohen<br>
<br>
To actively encourage gerut sounds strange; I'd be fascinated then to
hear what Rabbi Riskin says.<br>
<br>
Regardless, there certainly seems basis to say there is a chiyuv to be
mekabel gerim; the Gemara in Yevamot says we don't push them away too
much; I'm not sure, but it seems reasonable that the reason is because
once someone shows an honest and eager desire to join Am Yisrael, we
are required to welcome them with open arms. </div>
<div> </div>
<div>However, Rabbi Yehuda Henkin in Equality Lost, page 89, writes:</div>
<div> </div>
<div>"Except for the case of a Gentile who repeatedly demonstrates
his sincere desire to convert 11...beit din is under no obligation to
convert anyone.12"</div>
<div> </div>
<div>11 - "Tosafot, Yevamot 109b, s.v. Ra'ah tachat ra'ah."</div>
<div>12 - "Beit din's obligation to convert commences only after a
decision is reached to accept the candidate; see Bnei Banim, ibid [vol
2]., p. 141."<br>
</div>
<div>The body of his text implies there is a chiyuv to be m'kabel;
"EXCEPT for the case" of someone who shows a sincere desire, there is
no chiyuv to be m'kabel, meaning there is a chiyuv to be m'kabel on
someone who shows sincere desire. But according to footnote 12, the
chiyuv commences only when the beit din decides to accept the
candidate; if someone shows sincere desire but the beit din does not
accept him (for whatever reason), then there is no chiyuv to be m'kabel
despite his sincere desire.
</div>
<div> </div>
<div>A possible resolution would be the answer to the question, does
a beit din have the ability to reject a completely worthy candidate? If
the answer is no (i.e. if the beit din has a chiyuv to accept a worthy
candidate), then in effect, there is a chiyuv to be m'kabel, because
there is a chiyuv to decide to accept a worthy would-be-ger, and once
that decision is made, there is a chiyuv to convert him, and these two
chiyuvim combine to make a chiyuv to convert a worthy candidate.
</div>
<div> </div>
<div>Does anyone have Rabbi Henkin's teshuvot Bnei Banim on hand? My
rabbi probably does (my rabbi's rabbi is Rabbi Henkin himself), but I
won't see him until yom rishon.</div>
<div><br>
Mikha'el Makovi<br>
<br>
</div>
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