Do you feel called to
Join God’s People, Israel?
Our comprehensive program is designed to guide you through the process of formally joining the People of Israel in a historically authentic manner and provide a supportive and inclusive environment for spiritual growth and exploration.
“Our Rabbis taught: One who comes to convert at this time, they say to him: ‘Why did you come to convert? Do you know that Israel at this time is afflicted, oppressed, downtrodden, and rejected, and that tribulations are visited upon them?’ If he says, ‘I know, but I am unworthy,’ they accept him immediately…”
– Babylonian Talmud, Yebamot 47a
Becoming a Jew involves a profound transformation that goes beyond a simple declaration of faith. It is a dynamic process of transformation, where one adopts a new identity that encompasses culture, history,and a new nation as one’s own. To embark on this journey, one must engage in serious study and contemplation, and embrace God’s everlasting covenant with Israel as embodied in the Torah as the guide for one’s life and family. There’s no path as enriching and time tested than this path, the path of the prophets. We are here to help guide you on that journey.
What is different about our orthodox conversion process?
Unlike many conversion programs that span several years, contradicting the wisdom of our sages, we uphold the timeless teachings of Chazal. In adherence to this wisdom, we embrace an “open door” policy to invite individuals to connect with the Divine much faster than many other modern conversion routes. Our primary focus prior to conversion is on guiding you through a transformative journey, shedding idolatrous practices (avodah zara) and embracing the historic Jewish People as your own.
Our Process
01
Understand the Fundamentals
In alignment with classic codes of Jewish law, we prioritize teaching and assessing your understanding of non-negotiable principles, particularly: commitment to worship and pray to the One true God alone; to not worship or pray to any form or image, whether real or imagined; to embrace the everlasting Covenant of Torah, neither adding to nor nullifying its commandments; to recognize the council of judges in the Temple premises (the ‘Great Sanhedrin’) as the only universal legal authority explicitly ordained by God to interpret how we are to uphold the commandments of Torah; not to delegitimize other Jews due to differences over post-Talmudic customs (disagreement is not synonymous with delegitimization); and to accept the historical People of Israel as your own people and to identify with them. Once you demonstrate a thorough grasp of these fundamentals and accept the Jewish People as your people and the incomparable God of Israel as your God (this includes accepting His Torah), we will facilitate your geruth (‘conversion’) and welcome you as a member of the Jewish community.
02
Beth Din, Milah, & Mikvah
Regardless of gender, the conversion process includes unconditional acceptance of the Covenant of Torah, without conditions, in the presence of a formal Beth Din (rabbinical court). Males should already be circumcised before scheduling a date for their formal conversion. On the day of the completion of the formal conversion, a miniscule gentle pinprick in the location of circumcision is made for the ‘blood of circumcision’ to be witnessed by the Beth Din. Classical Torah Judaism does not sanction ‘female circumcision’ (FGM). Newcomers, regardless of gender, are to formally accept upon themselves the Covenant a second and final time in the presence of the Beth Din on the day of their conversion while they are already standing in the waters of the miqwah (a qualified pool of water). The moment a newcomer’s head emerges from the waters of the miqwah, their immutable formal status before God and classic Jewish law per the ancient Sages of Israel is that of a full member of the People of Israel, a full child of the Covenant of Torah, as it is written: “…an everlasting law for all your generations, as you (the native-born) are, so is the newcomer before the ETERNAL — one Torah and one adjudication for you (the native-born) and for the newcomer who immigrates unto you.” (Numbers 15:15-16)
03
Continued Education
Following your conversion, you’ll continue learning with the Mishnah Walk, completing required courses at your own pace. Our comprehensive curriculum covers essential topics, including Jewish Ethics, Kashrut, Hebrew Prayers, and Holiday Observance. Optional advanced studies, such as Hebrew language, will also be available. We look forward to embracing you as a valued member of our community
Interested in converting?
We would love to chat with you and answer any questions you may have regarding Giyur (conversion).
Giyur Form
Frequently Asked Questions
Find answers to commonly asked questions about Giyur and our program.
Does Jewish leadership agree to your conversion program?
According to Torah, the only universally authoritative leadership is the council of elders who instruct ‘from the Temple premises. No such council exists in the present era. There is, therefore, no universally recognized leadership in the present era. Instead, what we have are various communities who voluntarily submit to the guidance of leaders of their own choosing in leu of the Great Sanhedrin. Our rabbinic leadership recognizes the validity of our conversions. Our conversion program is based on the guidelines of the Talmudic Sages and in accordance with the classical codes of Jewish law. Currently, mainstream conversion programs stray from the explicit guidelines of our Sages that the overseers of a conversion should complete the conversion process as soon as they perceive the sincerity of the newcomer and see that he embraces the Torah on a fundamental level, without requiring months or years of intensive study. Our Sages taught that we should not expound at length on the intimidating aspects of Torah, lest we overwhelm the newcomer and cause him to abandon the good path he is on — the path to join the nation of the Covenant. Rather, the newcomer should be informed of a general overview of the Torah Covenant only a second time while he is already in the waters of immersion. While violation of our Sages’ words regarding the immediacy of conversion does not invalidate the conversions of those who violate it, but it does create an array of other serious issues. Such consequences include: an increase in animosity toward traditional Jewish communities, disenchantment, abandonment of Torah observance, and severe misrepresentation of Torah values which fuel antisemitism. It is the duty of every educated leader to correct this calamitous breach, to put an end to this desecration of God’s Name, and return to the guidelines of classical Torah Judaism regarding acceptance of newcomers. Then His Name will be sanctified among the nations.
Do I need to be circumcised?
Males should already be circumcised before scheduling a date for their formal conversion. A member of the Beth Din must visually confirm that they’re circumcised before scheduling a date for the formal conversion. On the day of the completion of the formal conversion, a miniscule gentle pinprick in the location of circumcision is made for the ‘blood of circumcision’ to be witnessed by the Beth Din. Classical Torah Judaism does not sanction ‘female circumcision’ (FGM).
Do newcomers need to live in a Jewish community?
Living in a Torah-observant community is ideal, but it’s not a prerequisite for faithfulness to God and His Torah. Just as a secular-born Jew can embrace Torah without living in a religious community, so too can a newcomer from the nations. It’s a misconception to think that one must live in a specific community to be a committed Jew.
Just as we recognize the importance of the Holy Land, a functioning Sanhedrin, and a Temple, yet understand that their absence doesn’t negate one’s Jewish identity, so too should we acknowledge that living outside a Torah-observant community doesn’t preclude newcomers from keeping Torah.
As the Torah states, ‘One Torah and one adjudication for the native-born and for the newcomer alike’ (Numbers 9:14). This timeless principle reminds us that Torah observance is accessible and applicable to all, regardless of background or location.
When it is not feasible for the newcomer to relocate, we offer alternative options for individuals to for formally associate with the people of Israel until they are able to join an established community, as well as support for creating and establishing Jewish communities in new locations.
Our goal is to provide a meaningful and authentic connection to the people of Israel, rather than simply offering a superficial or makeshift solution. We believe that this approach is essential for fostering a sense of community and belonging among newcomers, while also promoting the integrity and continuity of Jewish tradition.
Does the State of Israel accept your conversions for the purpose of making ‘aliyah’?
Our conversions are not legally recognized by the State of Israel, in the same manner that the majority of Orthodox conversions are not recognized by the State of Israel. This is not due to the such conversions being invalid or illegitimate, but due to the lack of sufficient representation of Orthodox Jews in the Israeli government. There is currently only one stream of Orthodoxy acting as the sole legal representative of all Orthodox Jews before the State of Israel. This is despite the fact that Orthodox Jews around the world never agreed to be represented by that organization (the ‘Israeli Rabbinate’). Neither the Modern Orthodox mainstream nor the so-called ‘Ultra-Orthodox’ mainstream ascribe supreme authority to ‘the Israeli Rabbinate’. Additionally, whereas the Israeli government doesn’t recognize most Orthodox conversions, it does recognize Reform conversions — conversions which the Orthodox mainstream does not recognize. Consequently, it is a mistake to conflate recognition by the State of Israel with whether a conversion is legitimate according to Torah Judaism. It is important to recall that per the Torah, the only universally authoritative leadership is the council of elders who instruct ‘from the Temple premises. No such council exists in the present era. There is, therefore, no universally recognized leadership in the present era. Instead, what we have are various communities who voluntarily submit to the guidance of leaders of their own choosing in leu of the Great Sanhedrin. Non-Orthodox Jews who value Jewish identity subscribe to the guidance of non-Orthodox Jewish organizations, such as Conservative Judaism’s Rabbinical Assembly and & CJLS, whereas Orthodox Jews subscribe to various different rabbinic councils or independent scholars whom they respect, each community according to its tradition or choosing. The legal implication, insofar as the State of Israel is concerned, is that whereas non-Orthodox ‘denominations’ have official voices presenting their movements in the State of Israel, the various Orthodox groups do not. This is because unlike non-Orthodox ‘denominations’, Orthodox Judaism is not a single organization. This itself should tell us that much work remains to be done for our restoration. May we awaken to the task, speedily and in our days.
How is a woman’s modesty protected during the mikvah process?
A female assistant helps position a female newcomer in the miqwah for the sake of modesty, and instructs her in how to immerse before the Beth Din enters to witness her immersion. When the female assistant sees that the female newcomer understands how to immerse properly, the Beth Din is called in to witness the immersion. It is sufficient for the Beth Din to merely see her head and hair fully submerge one time in order for the conversion to be finalized and legitimate.
Does the newcomer need to be fully observant of halakha before conversion?
Being fully Torah observant means fully embracing the Covenant of Torah without reservations. It is a frame of mind and condition of heart which necessarily results in a lifelong journey of living out the commandments to the degree one is able, not beyond what one is able. Torah observance is not about achieving perfection, but rather about committing to a path of growth and obedience.
It’s also important to note that the expectations of the ultra-Orthodox establishment are not always representative of the classical Jewish approach. We recognize that there are diverse perspectives and customs within the Jewish world, but our aim is to prioritize adherence to Torah commandments over post-Talmudic traditions and stringencies.
Our approach is to focus on the unchanging fundamental principles of Torah observance, rather than impose a set of ever shifting expectations or demands. We believe this approach, prioritizing Torah commandments in a holistic manner rather than getting lost in the minutiae, allows for a more authentic and meaningful life of Torah, for the Jew-from-birth and the newcomer alike, one that is grounded in the timeless teachings of the Torah; one that foments inspiring and thriving Jewish communities wherever Jews may be.