Highs and Lows During the Conversion Process
The conversion journey is made up of highs and lows. Can't find a rabbi - low. Find a rabbi - high. Rabbi gets busy, misses meetings, doesn't return calls, and doesn’t return emails - low. You find a mentoring family(ies) - high. You feel that your practice is increasing and you know what you are doing - high. You learn more and take on more and realize you know nothing - low. You take a break from increased observance learning for 1 day to several years - low. You get re-energized and begin learning and adding practices - high. Your rabbi says you are ready for a biet din - high. You start thinking about the beit din - freak out, I'm not good enough, I don't know enough, etc. - low. You go in front of the beit din and pass - high (real big high). 2 days to 6 months later - you have this major downer low for no apparent reason - its because your focus has changed and just like planning a wedding afterwards there is a "what do I do with myself" and "what are my goals" - low. Once you realize that is a normal part of the process - lows and highs become based on normal life stuff (marriage, kids, illness, death (g-d forbid), etc.). And every now and then I've heard this from people who I'm in awe of as converts that converted like 20+ years ago - you'll feel like a fraud that's going to be found out -low. People come to you for assistance with their journey (BT and pre-convert) - high.
I wish someone had told me the above - I'd have been more prepared. My advice (wish I'd really done all of this) is to create a personal statement (this I did and have posted to the file section) tracking my progress by date - and continued to do it post-conversion (this I didn't do) - but I think this would have helped me when I have those down moments/feeling like a fraud.
Post Conversion Highs and Lows
Many of us right after the conversion feel a high - some just a little one and others a major one. Then days/weeks/months afterwards we feel a down - usually in proportion to the level of the high. The higher you are the harder the down is. I've only known a few converts that did not go through this (and there is nothing wrong with not having the high/down cycle).
Converting is even more intensive than getting married. You spend years studying, proving yourself, focusing your energy on the goal - converting. And then you reach the goal. What do you do now? You have time that you never used to have how do you fill it? Then there are the doubts that can creep in and make one wonder "am I really a Jew" and "I feel like a pretender".
My only advice is to watch out for these thoughts. When you hit the down know that it is normal. Pick a mitzvah to "refine" your practice of. Try to find a "study buddy" and create a chavrusa to study with weekly, if you can not find anyone local contact Partners in Torah (http://www.partnersintorah.org/ ) and get a study buddy. Keep reminding yourself that the beit din would not have converted you if they did not feel you were ready. Make use of your support system that hopefully you developed during your conversion process.
Depression
Depression is pretty common during conversion. At different points we find ourselves focusing on what we have not learned yet or what we are not doing yet. This is one of the reasons I doing the personal statement and to keep a running list of what mitzvah you are taking on with the date next to it and checking it monthly to update it with "am now keeping" or "did not go as hoped and have these questions so have backed off on it and am now trying to do x". I also recommend keeping a list of the books you read. Again, check this list monthly to update it. If you have good jewish friends that have been with you through your process have them look at your personal statement, specifically the section on what mitzvot you have taken on/are taking on and see if they find things that you forgot.
When you get depressed pull out your list of what you've taken on and read to remind yourself that you do have forward movement and to give yourself credit for what you have accomplished.
I also found that I got depressed when either I had taken on too much too quickly or when I had been stagnate with no forward practice for too long. So look at what is going on when you feel these moments of depression. Look at what you have accomplished. Write a list of what you still want to learn/take on and set priorities and maybe dates for forward action. If the depression is coming on because you took too much on too quickly, take a step back, and stop whatever the last mitzvah was you took on, and stay steady for a few weeks/month, then pick a different mitzvah than the one you were stressing over.
One of the reasons I stress for someone to have a rabbi is that the structured study with a rabbi does help in maintaining a more even keel. It also gives you someone you can take those lists too for advice on what to do next.
You also need to develop a network of friends that can support you during this time. When you start feeling depression over this get together with them. Let their warmth surround you. And if possible get them to talk with you about what you have accomplished and what you are stressing over. It sometimes also helps to be in therapy while going through conversion as conversion is very stressful and a therapist can help you learn stress relieving techniques.
Going through the "study guide" or the list of things the Sydney beit din requires will give you an idea of what you know and what you may still need to learn. You can find all of these documents in the conversion folder within the files section (http://tinyurl.com/bhyxp ). Many people find that they know more than they realize when they are in a depression. And that they know less than they think when they are riding one of the "highs".
-Malka Esther
http://lennhoff.com/jewish_links.htm
Tampilkan postingan dengan label Conversion. Tampilkan semua postingan
Tampilkan postingan dengan label Conversion. Tampilkan semua postingan
Minggu, 13 September 2009
Rabu, 02 September 2009
REBBE NACHMAN ON CONVERTS TO JUDAISM
Compassion for Humanity in the Jewish Tradition
The greatness of the Holy One, blessed be He, is primarily revealed when the non-Jewish nations, too, come to know that there is a Divine Authority. As the Zohar states: When the idolatrous priest Jethro decided to serve God and declared, "Now I know that God is greater than all powers," the Divine name was glorified and exalted from every aspect (Zohar II, Yisro, 69a, citing Exodus 18:11) (Rabbi Nachman of Breslov, Likutei Moharan I, 10:1).
*
"And Jethro the Priest of Midian, father-in-law of Moses, heard of all that God had done for Moses and for Israel, His people…" (Exodus 18:1). Because he was the father-in-law of Moses, he heard and converted. For everything Moses worked to accomplish, during his life and now, after his death, was only to make converts [and bring all humanity back to God] (Rabbi Nachman of Breslov, Likutei Moharan 1:215).
*
Through converts (geirim) and penitents (baalei teshuvah), the Oneness of God is revealed through the very multiplicity of creation. Since they, too, come forth in order to become incorporated into His absolute Oneness, this is most precious to God. Therefore, the Torah stresses that one should love and encourage the proselyte. Similarly, our Sages greatly praised the spiritual levels attained by penitents, who, after having distanced themselves, strive to return to God (Rabbi Noson Sternhartz, Likutei Halachos, Prika Ute'ina, 4:3).
*
"Peace, peace, to the far and the near" (Isaiah 57:19). Converts and penitents often feel the pain of their distance from holiness, due to their past sins and the extent to which they have not yet purified their bodies. Nevertheless, they must also realize how close they really are to God - just as they are right now - for God's love and mercy is limitless. When they grasp this, they can truly draw close to God. These two seemingly opposite perceptions are implied by the verse, "Peace, peace to the far and the near."
This principle is also reflected by the tradition that when a non-Jew comes to convert, he is initially discouraged (Yevamos 47a). This is a consequence of his distance from holiness. However, the entire purpose of this initial discouragement is only to strengthen his resolve and draw him closer. For if after everything, he says, "I know that I am unworthy," that is, he recognizes his distance from holiness, then he is immediately accepted (Rabbi Noson Sternhartz, Likutei Halachos, Shilu'ach HaKan 5:17).
*
In the Ultimate Future, speech will be perfected. Even the non-Jewish nations will use their power of speech to call out to God, as it is written, "For then I will convert the nations to a pure speech, that they shall all call upon the name of God" (Zephaniah 3:9). Thus, speech will be perfected.
At present, speech is lacking and incomplete, for the whole world is not using the power of speech to call out to God. However, in the Ultimate Future, they will all use the power of speech to call out to God, even the non-Jewish nations. Then speech will be perfected. This is the aspect of "a pure speech," since everyone will use speech to call out to God (Rabbi Nachman of Breslov, Likutei Moharan I, 66:3)
YAD L'GERIM - HELPING CONVERTS TO JUDAISM
The greatness of the Holy One, blessed be He, is primarily revealed when the non-Jewish nations, too, come to know that there is a Divine Authority. As the Zohar states: When the idolatrous priest Jethro decided to serve God and declared, "Now I know that God is greater than all powers," the Divine name was glorified and exalted from every aspect (Zohar II, Yisro, 69a, citing Exodus 18:11) (Rabbi Nachman of Breslov, Likutei Moharan I, 10:1).
*
"And Jethro the Priest of Midian, father-in-law of Moses, heard of all that God had done for Moses and for Israel, His people…" (Exodus 18:1). Because he was the father-in-law of Moses, he heard and converted. For everything Moses worked to accomplish, during his life and now, after his death, was only to make converts [and bring all humanity back to God] (Rabbi Nachman of Breslov, Likutei Moharan 1:215).
*
Through converts (geirim) and penitents (baalei teshuvah), the Oneness of God is revealed through the very multiplicity of creation. Since they, too, come forth in order to become incorporated into His absolute Oneness, this is most precious to God. Therefore, the Torah stresses that one should love and encourage the proselyte. Similarly, our Sages greatly praised the spiritual levels attained by penitents, who, after having distanced themselves, strive to return to God (Rabbi Noson Sternhartz, Likutei Halachos, Prika Ute'ina, 4:3).
*
"Peace, peace, to the far and the near" (Isaiah 57:19). Converts and penitents often feel the pain of their distance from holiness, due to their past sins and the extent to which they have not yet purified their bodies. Nevertheless, they must also realize how close they really are to God - just as they are right now - for God's love and mercy is limitless. When they grasp this, they can truly draw close to God. These two seemingly opposite perceptions are implied by the verse, "Peace, peace to the far and the near."
This principle is also reflected by the tradition that when a non-Jew comes to convert, he is initially discouraged (Yevamos 47a). This is a consequence of his distance from holiness. However, the entire purpose of this initial discouragement is only to strengthen his resolve and draw him closer. For if after everything, he says, "I know that I am unworthy," that is, he recognizes his distance from holiness, then he is immediately accepted (Rabbi Noson Sternhartz, Likutei Halachos, Shilu'ach HaKan 5:17).
*
In the Ultimate Future, speech will be perfected. Even the non-Jewish nations will use their power of speech to call out to God, as it is written, "For then I will convert the nations to a pure speech, that they shall all call upon the name of God" (Zephaniah 3:9). Thus, speech will be perfected.
At present, speech is lacking and incomplete, for the whole world is not using the power of speech to call out to God. However, in the Ultimate Future, they will all use the power of speech to call out to God, even the non-Jewish nations. Then speech will be perfected. This is the aspect of "a pure speech," since everyone will use speech to call out to God (Rabbi Nachman of Breslov, Likutei Moharan I, 66:3)
YAD L'GERIM - HELPING CONVERTS TO JUDAISM
Minggu, 24 Mei 2009
Judaism for Gentiles?
As provoking as before, my Facebook friend, Asher Meza posted another new video calling gentiles to convert to Judaism. Some people are getting disturbed by the title. Judaism for what ? Historically we are never a missionary religion. We don't seek converts. What the text sources does he use to support this ?
I think if I could help clarifying things, certainly what Asher means "gentiles" here is not literally gentiles. In this video, he is showing that he is very aware there are many people who are interested in Judaism but are not in the right situation to start the conversion process immediately (e.g. living too far from Jewish community). They are the gentiles he is talking about. The Sages of the Talmud call someone who is considering conversion a "Ger sheba l'his'gayer" - "a convert who comes to convert", not a "goy sheba l'his'gayer" - not a "gentile who comes to convert". So what does it mean ? It means a true convert is already Jewish from the beginning. They are Jewish souls who got lost somewhere along the way.
So if you reject being just a good Noahide, if you think you are one of those potential true converts, while you are working to improve your situation, until you become able to complete the conversion, you got stuck in the so-called "Transitional Judaism". Here are some the do's and the dont's when you are practising it.
- You can keep laws of kashrut (eating kosher).
- You can observe Shabbat but you have to violate at least one ruling (e.g. light the candle after halachic time). According to many sources, when the Talmud teaches that an Akum (heathen - but sometimes could be nachri - non-Jew, and changed by censors) who rests is liable to the death penalty, that is referring to resting from sunrise to sunrise on any day, unlike the Jewish sabbath which begins at sundown Friday and ends 72 minutes after sundown Saturday.
- You can put mezuzot in your house. Rambam states this explicitly in chapter 10 of Hilkhoth Melakhim in the Mishne Torah. Some say you should do it without the blessing. When you're fully convert, you put it on again, this time with the blessing.
- You have to keep the laws of Tzniut (dressing modestly).
- You can wear kippah, but please be careful, when you wear it, people might think you are a Jew when you're not, especially if you are still eating cheese burger. In such case, you would desecreate G-d's name (Chillul Hashem).
- You can wear tzitzit but it would be better to consult with your local Orthodox rabbi first.
- You have to perform Tzedakah as much as possible.
- You can start praying using siddurim.
- Use your time to learn and experience all that you can about Judaism. Learning Hebrew is also highly recommended.
You can find Asher Meza in his website BeJewish.org
Jumat, 07 November 2008
Go for Your Conversion
Lesson from weekly Torah reading: Parashat Lech Lecha (Gen 12:1-17:27)
G-d said to Abram, "Go for yourself from your land, from your relatives, and from your father's house to the land that I will show you." (Gen 12:1)
The first five verses in this parashah is dealing with conversion topic. Imagine what Abraham had to tell his father.
“Dad. We need to talk.”
“Yes, my son?”
“I have to go to some unknown land because G-d commanded so.”
Probably the foremost challenge in conversion process is when you’re telling your parents, your relatives, and your friends. You hardly can predict their reaction. It’s a very daunting moment. They may look at you (dressed up with strings hanging around from your waist) as if you are an alien from Mars. They may think that you joined the most backward and fanatical cult. And what do you mean you can’t eat from my table anymore?
Almost every converts had to deal with this situation. Remember, for all situation, a convert-in-process shall allow their parents and friends a time to adjust to the idea. I think this is also the main reason why G-d did not command Abraham when they were in Ur Kasdim, his native land, but at later point when the whole family had journeyed and settled in Haran, some hundred kilometers northwards. It is to allow the whole family to wrestle with Abraham’s idea.
As Yanki Tauber wrote in The First Jew:
A Jew is a journeyer. To be a Jew is to be constantly moving from what you are to what you can be, and from what you have made of yourself to yet a deeper truth of what you are. To be a Jew is to be engaged in a perpetual quest to improve yourself and improve G-d's world; to transcend the world and transcend your self; to transcend even as you improve and to improve even as you transcend.
Abraham is the first to struggle the idea that the idols are not G-d. He keeps improving the idea until he reaches the conclusion that there is only one true G-d, the Creator of the universe.
When the family starts their journey, it is written: "Terah took his son Abram, and Lot the son of Haran, his grandson and his daughter-in-law Sarai, the wife of Abram his son, and they departed with them from Ur Kasdim to go to the land of Canaan." (Gen 11:31)
Take notice that actually they knew their destination from beginning. The Midrash notes that Terah ultimately repented from idolatry, however he stops far from the destination because he stops improving, he stops transcending, he stops in Haran, while Abraham continues to higher level. That makes Abram became Abraham, the first Jew, the first convert.
Back to what a convert-in-process may face, if he or she is married, he or she has to deal with their spouse as well. Our parashah seems to tackle this too.
Abram took his wife, Sarai (Gen 12:5).
It is understood that Abraham took Sarah through persuassion. The Zohar explains that because a man is forbidden to take his wife to a foreign land without her consent. Thus, same principle applied to conversion today. For further insights on dealing with parents and spouse, I suggest to read Anita Diamant's Choosing a Jewish Life.
Lastly, Abraham is regarded as the first Jew simply because Abraham did not keep the knowledge for himself, rather he spread it to anyone who would listen and influenced many people to acknowledge G-d (that also tells why Noach failed to be the first Jew). The souls they made in Haran (Gen 12:5) refer to those whom they had converted to the faith in one G-d, for Abraham converted the men and Sarah the women.
G-d said to Abram, "Go for yourself from your land, from your relatives, and from your father's house to the land that I will show you." (Gen 12:1)
The first five verses in this parashah is dealing with conversion topic. Imagine what Abraham had to tell his father.
“Dad. We need to talk.”
“Yes, my son?”
“I have to go to some unknown land because G-d commanded so.”
Probably the foremost challenge in conversion process is when you’re telling your parents, your relatives, and your friends. You hardly can predict their reaction. It’s a very daunting moment. They may look at you (dressed up with strings hanging around from your waist) as if you are an alien from Mars. They may think that you joined the most backward and fanatical cult. And what do you mean you can’t eat from my table anymore?
Almost every converts had to deal with this situation. Remember, for all situation, a convert-in-process shall allow their parents and friends a time to adjust to the idea. I think this is also the main reason why G-d did not command Abraham when they were in Ur Kasdim, his native land, but at later point when the whole family had journeyed and settled in Haran, some hundred kilometers northwards. It is to allow the whole family to wrestle with Abraham’s idea.
As Yanki Tauber wrote in The First Jew:
A Jew is a journeyer. To be a Jew is to be constantly moving from what you are to what you can be, and from what you have made of yourself to yet a deeper truth of what you are. To be a Jew is to be engaged in a perpetual quest to improve yourself and improve G-d's world; to transcend the world and transcend your self; to transcend even as you improve and to improve even as you transcend.
Abraham is the first to struggle the idea that the idols are not G-d. He keeps improving the idea until he reaches the conclusion that there is only one true G-d, the Creator of the universe.
When the family starts their journey, it is written: "Terah took his son Abram, and Lot the son of Haran, his grandson and his daughter-in-law Sarai, the wife of Abram his son, and they departed with them from Ur Kasdim to go to the land of Canaan." (Gen 11:31)
Take notice that actually they knew their destination from beginning. The Midrash notes that Terah ultimately repented from idolatry, however he stops far from the destination because he stops improving, he stops transcending, he stops in Haran, while Abraham continues to higher level. That makes Abram became Abraham, the first Jew, the first convert.
Back to what a convert-in-process may face, if he or she is married, he or she has to deal with their spouse as well. Our parashah seems to tackle this too.
Abram took his wife, Sarai (Gen 12:5).
It is understood that Abraham took Sarah through persuassion. The Zohar explains that because a man is forbidden to take his wife to a foreign land without her consent. Thus, same principle applied to conversion today. For further insights on dealing with parents and spouse, I suggest to read Anita Diamant's Choosing a Jewish Life.
Lastly, Abraham is regarded as the first Jew simply because Abraham did not keep the knowledge for himself, rather he spread it to anyone who would listen and influenced many people to acknowledge G-d (that also tells why Noach failed to be the first Jew). The souls they made in Haran (Gen 12:5) refer to those whom they had converted to the faith in one G-d, for Abraham converted the men and Sarah the women.
B'ezrat Hashem, with G-d's help, the author is now following the footsteps of Abraham.
Rabu, 03 September 2008
Beginner Reading List
Conversion to Judaism does require extensive study. Many rabbi will give you a reading list to start with. These are some books that highly recommended:
1. “To Be a Jew” - R. Hayim Halevy Donin
http://www.amazon.com/Be-Jew-Jewish-Observance-Contemporary/dp/0465086241/ref=sr_1_11?ie=UTF8&s=books&qid=1200978529&sr=1-11
This book covers all basic stuff you should know, not only to be a Jew but also to be a 'good' Jew.
2. “To Pray as a Jew” - R. Hayim Halevy Donin
http://www.amazon.com/Pray-As-Jew-Synagogue-Service/dp/0465086330/ref=sr_1_1?ie=UTF8&s=books&qid=1200978624&sr=1-1
An excellent guide to learn the structure of Jewish prayer and its contents and how to properly perform "service of the heart" in a Jewish way.
3. “Jewish Literacy” - R. Joseph Telushkinhttp://www.amazon.com/Jewish-Literacy-Important-Religion-History/dp/0688085067/ref=pd_sim_b_title_6
A great book to boost up your Jewish knowlegde.
4. “Chumash” - Artscroll Stone Edition - R. Nosson Scherman
http://www.amazon.com/Chumash-Stone-Artscroll-Nosson-Scherman/dp/0899060145/ref=pd_bbs_2?ie=UTF8&s=books&qid=1200979070&sr=1-2
This is a MUST for Torah study. You might want to check in http://www.artscroll.com/ for better price (usually there’s a BIG discount during holidays)
5. “Siddur Tehillat Hashem” - Annotated Edition - R. Nissen Mangel
http://www.amazon.com/Siddur-Tehillat-Hashem-Annotated-Translation/dp/0826601529/ref=sr_1_1?ie=UTF8&s=books&qid=1200979234&sr=1-1
After you read "To Pray as a Jew", you need a siddur to practice your new habit to daily prayer. This is the siddur used by Chabad Lubavitch hasidism. Check it out in http://www.kehotonline.com/ for better price. Alternative siddur for beginner is non other than the famous "The Complete Artscroll Siddur". Check out their website to obtain more info http://www.artscroll.com/
6. “How to Run a Traditional Jewish Household” - Blu Greenberg
http://www.amazon.com/How-Run-Traditional-Jewish-Household/dp/0876688822/ref=sr_1_1?ie=UTF8&s=books&qid=1208269352&sr=1-1
The information is a little bit outdated however it gives a very clear and beautiful window what an observant lifestyle should fit in this modern time. This can be a good complementary for "To be a Jew".
I will continue to the advanced reading list in another post. Until next time.
1. “To Be a Jew” - R. Hayim Halevy Donin
http://www.amazon.com/Be-Jew-Jewish-Observance-Contemporary/dp/0465086241/ref=sr_1_11?ie=UTF8&s=books&qid=1200978529&sr=1-11
This book covers all basic stuff you should know, not only to be a Jew but also to be a 'good' Jew.
2. “To Pray as a Jew” - R. Hayim Halevy Donin
http://www.amazon.com/Pray-As-Jew-Synagogue-Service/dp/0465086330/ref=sr_1_1?ie=UTF8&s=books&qid=1200978624&sr=1-1
An excellent guide to learn the structure of Jewish prayer and its contents and how to properly perform "service of the heart" in a Jewish way.
3. “Jewish Literacy” - R. Joseph Telushkinhttp://www.amazon.com/Jewish-Literacy-Important-Religion-History/dp/0688085067/ref=pd_sim_b_title_6
A great book to boost up your Jewish knowlegde.
4. “Chumash” - Artscroll Stone Edition - R. Nosson Scherman
http://www.amazon.com/Chumash-Stone-Artscroll-Nosson-Scherman/dp/0899060145/ref=pd_bbs_2?ie=UTF8&s=books&qid=1200979070&sr=1-2
This is a MUST for Torah study. You might want to check in http://www.artscroll.com/ for better price (usually there’s a BIG discount during holidays)
5. “Siddur Tehillat Hashem” - Annotated Edition - R. Nissen Mangel
http://www.amazon.com/Siddur-Tehillat-Hashem-Annotated-Translation/dp/0826601529/ref=sr_1_1?ie=UTF8&s=books&qid=1200979234&sr=1-1
After you read "To Pray as a Jew", you need a siddur to practice your new habit to daily prayer. This is the siddur used by Chabad Lubavitch hasidism. Check it out in http://www.kehotonline.com/ for better price. Alternative siddur for beginner is non other than the famous "The Complete Artscroll Siddur". Check out their website to obtain more info http://www.artscroll.com/
6. “How to Run a Traditional Jewish Household” - Blu Greenberg
http://www.amazon.com/How-Run-Traditional-Jewish-Household/dp/0876688822/ref=sr_1_1?ie=UTF8&s=books&qid=1208269352&sr=1-1
The information is a little bit outdated however it gives a very clear and beautiful window what an observant lifestyle should fit in this modern time. This can be a good complementary for "To be a Jew".
7. "Shaarei Halacha" - R. Ze'ev Greenwald
Your gate to learn summary of the Jewish law. Among the many topics included in this work are: Tzitzis, the daily routine, prayer, tefillin, blessings, the Sabbath, festivals and special days, the dietary laws, and mourning. Shaarei Halachah has been hailed as the Kitzur Shulchan Aruch for our time!
I will continue to the advanced reading list in another post. Until next time.
Orthodox Conversion to Judaism
Although Judaism is not a missionary religion, it opens to everyone who wishes to enter the covenant. This post lists some very good links that deal with orthodox conversion to Judaism.
Official RCA Orthodox Conversion to Judaism
Shema Yisrael Conversion Information
Ohel Sarah Imenu (Conversion guide for women)
Orthodox Conversion to Judaism
Kibbutz Sde Eliyahu organizes annually a special course for potential converts to Judaism, preparing them for the requirements of orthodox conversion
Orthodox Conversion to Judaism - A group of for those who wish to prepare for conversion. Conversion topics will be introduced and the members will be expected to ask questions as they study for their conversion.
Confuse which stream of Judaism that you would join to ? This article explains why you should only convert under Orthodox halachic system
Article By Rabbi Yossy Goldman
Jews By Choice
Very intriguing explaination by Rabbi Tzvi Freeman
How Does One Convert to Judaism?
Besides the story of Ruth, I think this must be the greatest conversion story ever told.
Ger Tzedek of Wilno
This list is not exhaustive as I will come often to update this post.
Shema Yisrael Conversion Information
Ohel Sarah Imenu (Conversion guide for women)
Orthodox Conversion to Judaism
Kibbutz Sde Eliyahu organizes annually a special course for potential converts to Judaism, preparing them for the requirements of orthodox conversion
Orthodox Conversion to Judaism - A group of for those who wish to prepare for conversion. Conversion topics will be introduced and the members will be expected to ask questions as they study for their conversion.
Confuse which stream of Judaism that you would join to ? This article explains why you should only convert under Orthodox halachic system
Article By Rabbi Yossy Goldman
Jews By Choice
Very intriguing explaination by Rabbi Tzvi Freeman
How Does One Convert to Judaism?
Besides the story of Ruth, I think this must be the greatest conversion story ever told.
Ger Tzedek of Wilno
This list is not exhaustive as I will come often to update this post.
Shalom Singapore
My friend Yaakov Baruch just sent me the link to these videos. I think the videos communicate a good message about Jewish community in Singapore. Rabbi Abergel in the video is very warm and friendly. I talked with him several times, in the shul, at breakfast, and eventually he invited me to his office and we talked about my intention to convert.
The first part the rabbi speaks about the community, their origin, when he and his wife came to Singapore and also an interview with Andrew Lim, a native Singaporean who converted to Judaism. I met him once in the shul and he's definitely a very nice guy.
The second part the Rebbetzin speaks about welcoming Shabbat, the role of Jewish woman, the wrong impression on Jewish people, etc.
The first part the rabbi speaks about the community, their origin, when he and his wife came to Singapore and also an interview with Andrew Lim, a native Singaporean who converted to Judaism. I met him once in the shul and he's definitely a very nice guy.
The second part the Rebbetzin speaks about welcoming Shabbat, the role of Jewish woman, the wrong impression on Jewish people, etc.
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