by Rabbi David Novak
Disclaimer: The opinions expressed here are that of the writer and do not necessarily represent the views of the Union for Traditional Judaism, unless otherwise indicated.
Because of a psychological condition, a woman cannot place her head under water. Could this woman convert without full bodily immersion?
The following responsum is reprinted from Tomeikh KaHalakhah volume 3. Tomeikh KaHalakhah is UTJ’s series of volumes of responsa (teshuvot) promulgated by the Union For Traditional Judaism’s Panel of Halakhic Inquiry.
The Talmud states in connection with the conversion of a woman: “Women place her in the water up to her neck, and three [following Rabbi Yohanan’s emendation of the baraita] Torah scholars stand outside and instruct her in some light and some weighty commandments…in the place where the niddah [menstruant woman] immerses herself, so does the convert.” Furthermore, the Talmud states that “whatever interferes (hotzetz) with the immersion of a niddah also interferes with the immersion of a convert” (Yevamot 47b). From this it is clear that the completion of the immersion of a woman occurs when she fully immerses her entire body. The Shulhan Arukh (Yoreh De’ah 268:2) emphasizes that the tevillah (immersion) must be “proper” (hogenet). (For the Torah requirement of full bodily immersion, see Shulhan Arukh Yoreh De’ah 198:1 re Sifra on Lev. 22:6-7.) The indispensability of full tevillah for conversion is also emphasized in Keritot 9a. And it is emphasized that immersion completes the process of conversion in Yevamot 47b (taval v’alah) and 46a (see Y. Kiddushin 3:13/65d).
Regarding a woman who has a severe phobia of placing her head under water, even if the woman could get herself to immerse fully for the conversion event (cf. by taking a tranquilizer just beforehand), it is difficult to conceive that she could accept in good faith her monthly obligation to immerse herself following the niddah period. In such a case, she is incapable of accepting all the commandments of the Torah and tradition, and her conversion is thus disqualified, even if full immersion did take place at that time (Bekhorot 30b re T. Dem’ai 2:5).
Furthermore, there is no obligation for any gentile to convert to Judaism (see Tosefta Sanhedrin 13:2 and Sanhedrin 105a re Psalms 9:18—the view of Rabbi Yeshoshua; Maimonides, Hilkhot Melakhim, 8.10). In Responsa Seridei Eish, Yoreh De’ah #67 and #68, Rabbi Yehi’el Ya’akov Weinberg rules that a man who is unable to be circumcised for medical reasons may not convert with only immersion based on this same reasoning. In responsum #68, there is a letter of Rabbi Chaim Ozer Grodzinski, who concurs with this ruling. It may be concluded, therefore, that conversion without full tevillah is in no way permissible, irrespective of unusual personal circumstances. Finally, there is no obligation for a rabbinical tribunal to accept any convert that its members believe is unsuited, for whatever reason, for conversion (see Yevamot 24b).
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One of the founding members of the UTJ, Rabbi David Novak is recognized scholar in Talmud and theology. He has served on the Panel of Halakhic Inquiry and contributed to the UTJ’s 3-volume Tomeikh K’Hakalakha, a series of questions & answers on topical religious issues.
A disciple of Rabbi Saul Lieberman, Rabbi Novak is the author of many books and scholarly works, including:
Rabbi Novak holds the J. Richard and Dorothy Shiff Chair of Jewish Studies as Professor of Religion and Philosophy at the University of Toronto, where he is a member of University College and the Centre for Jewish Studies. He is also a consulting scholar and a member of the Board of Advisors of the James Madison Program in American Ideals and Institutions at Princeton University.