1)

(a)Rebbi Chiya bar Aba Amar Rebbi Yochanan learns from the Pasuk in Shelach Lecha "Mishpat Echad Yiheyeh Lachem v'la'Ger ... " - that Gerus requires three 'Dayanim'.

(b)Rebbi Yehudah in the Beraisa learns from the Pasuk in Kedoshim ...

1. ... "v'Chi Yagur Itcha Ger ..." - that we do not believe a person who claims that he is a Ger (see Tosfos DH 'b'Muchzak Lach'), and requires Tevilah & Hatafas Dam Bris (taking a drop of blood in place of Bris Milah)..

2. ... "v'Chi Yagur ... b'Artzechem " - that if he comes with two witnesses, we believe him in Eretz Yisrael.

3. ... "Itcha" (even though we just learned something else from there) - that he is believed even outside Eretz Yisrael.

(c)The Torah nevertheless needs to write b'Artzechem" - to teach us that it is only in Eretz Yisrael that he needs to bring witnesses, but in Chutz la'Aretz, he is believe even without them.

(d)The reason for this distinction is - because in Eretz Yisrael, we suspect that he is really a circumcised Arab, who is masquerading as a Jew because of the praiseworthiness of Eretz Yisrael).

2)

(a)Rav Sheshes justifies the need for a Derashah to teach us that if the Ger brings witnesses, they are believed to say that he converted properly - by establishing the case where they testify, not that they saw the conversion taking place, but that they heard from others that it had (testimony that is not normally acceptable - see Rosh Siman 34).

(b)Although the Tana initially appears to learn from "Itcha" both that the Ger is not believed without witnesses and 'be'Chol Makom she'Itcha' - in fact, he learns the latter Derashah from "Itchem" (in the following Pasuk in Kedoshim, "ha'Ger ha'Gar Itchem").

3)

(a)The Chachamim maintain - that a Ger is obligated to prove that he converted properly, even in Chutz la'Aretz.

(b)They learn from "b'Artzechem" - that one may accept Geirim in Eretz Yisrael, in spite of the suspicion that they are only converting because Eretz Yisrael is a land flowing with milk and honey ...

(c)... and nowadays (in the time of Chazal), because even though the Berachah of 'milk and honey' does not apply - the Mitzvos of Leket, Shichechah, Pe'ah and Ma'aser Ani (an attractive proposition for poor Arabs), does.

(d)Rebbi Chiya bar Aba Amar Rebbi Yochanan saw fit to rule that the Ger is obligated to bring a proof that he Toveled even in Eretz Yisrael, despite the fact that it is the opinion of the Chachamim (and the principle 'Yachid v'Rabim, Halachah k'Rabim') - because the Pesukim fits better with Rebbi Yehudah.

4)

(a)Rebbi Yehudah in a Beraisa, learns from the Pasuk "u'Shfat'tem Tzedek Bein Ish u'Vein Achiv u'Vein Geiro" - that Gerus requires a Beis-Din.

(b)When that man came before Rebbi Yehudah claiming that he had converted without a Beis-Din, and that he had no witnesses (though it is unclear what difference it would have made if he had), but that he had sons - he told him that although he had the authority to disqualify himself (see Tosfos DH 'Ne'eman Atah'), he did not have the authority to disqualify his sons.

(c)We query this however, from Rebbi Yehudah himself, who learns elsewhere from the Pasuk "Yakir" - that, as well as a father being believed to declare one of his sons the Bechor, he is also believed (should he be a Kohen), to declare any of his sons a ben Gerushah or a ben Chalutzah.

(d)The Chachamim say - 'Eino Ne'eman'.

5)

(a)Rav Nachman bar Yitzchak reconciles Rebbi Yehudah's previous statement with his earlier one (refuting his testimony vis-a-vis the man's sons) - inasmuch as, in the earlier ruling, the man by his own admission, was a Nochri, in which case his testimony vis-a-vis his sons is unacceptable.

(b)Ravina disagrees with Rav Nachman bar Yitzchak. In his opinion, Rebbi Yehudah there believed the man with regard to his sons (conforming with his explanation of "Yakir") - and it was with regard to his grandsons that he did not believe him (since the Torah only gives a man the right to invalidate his sons, but not his grandsons.

(c)And we support Ravina's explanation with a Beraisa, where Rebbi Yehudah rules that a person is believed vis-a-vis his small son, but not vis-a-vis his big one, and on which Rebbi Chiya bar Aba Amar Rebbi Yochanan interprets to mean - that a man is believed to invalidate sons who do not themselves have sons, but not those who do (to conform with Ravina).

(d)We reconcile the fact that we rule like Rav Nachman bar Yitzchak with Rebbi Chiya bar Aba Amar Rebbi Yochanan - by confining the latter to the Din of Yakir, and not to a Ger (as we initially thought).

6)

(a)A long Beraisa discusses all the details of Gerus nowadays. If a Nochri wants to convert nowadays - we ask him why he wants to convert, and does he not realize that Yisrael are downtrodden and lowly and that they are constantly suffering.

(b)If he replies 'Eini Kedai' - (i.e. that he is not worthy to share in their troubles, but how he wishes that he would nevertheless be able to do so) we accept him.

(c)Besides some of the less stringent Mitzvos and some of the more stringent ones - we warn him about Leket, Shichechah and Pe'ah.

(d)We mention eating Chelev and breaking Shabbos - with regard to the severe punishments that he will be due to receive, should he contravene them: Kares for the former, Sekilah for the latter.

7)

(a)We tell him ...

1. ... the reward for the Mitzvos (see Agados Maharsha).

2. ... that Olam ha'Ba - is only made for the Tzadikim.

(b)We tell him that Yisrael can take neither too much good - (because too much good causes them to become proud, which in turn, causes them to sin [as the Torah writes in Ekev " ... and you will become proud and forget Hash-m ... "), nor too much punishment.

(c)Apart from the few dissuading words (with which we open the proceedings) - we make no other efforts or apply any other pressure, that might discourage him from going through with the conversion.

(d)Once he undertakes to convert - we do not delay at all, but convert him immediately.

8)

(a)They perform Tevilas Gerus - immediately after the Milah, because one does not delay a Mitzvah unnecessarily.

(b)Whilst the Ger is Toveling, the 'two' Talmidei-Chachamim who attend to the Tevilah teach him - some of the less stringent Mitzvos and some of the more stringent ones ...

(c)... because it is the Tevilah that finalizes his Gerus, and that is when he ought to accept the yoke of Mitzvos (as he becomes a Jew).

(d)The Tevilas Gerus of a woman differs from that of a man - inasmuch as it is women who settle her in the water up to her neck, and the Talmidei-Chachamim stand outside and tell her some of the Mitzvos from there.

9)

(a)A Nidah Tovels in a Mikvah of forty Sa'ah of water - and so do a Ger and an Eved Meshuchrar (even though their Tevilah is not due to Tum'ah, like other Tevilos are).

(b)The Tana that whatever is considered a Chatzitzah (something interrupting between the body and the water) elsewhere - is considered a Chatzitzah regarding a Nidah (who is Toveling to be with her husband) a Ger and an Eved Meshuchrar ...

(c)... even though - unlike other Tevilos, they are not Toveling in order to touch Taharos.

(d)Initially, we tell a Ger a cross-section of Mitzvos to try and dissuade him from converting. The reason for this is hinted in the Pasuk in Yeshayah "v'Nilvah ha'Ger Aleihem v'Nispechu al Beis Yisrael" - from which we learn that Geirim are as problematic to Yisrael as Mispachas (one of the manifestations of the plague of Tzara'as [because they easily revert to their old practices and are a bad example for the rest of Yisrael], see also Tosfos DH 'Kashim').

10)

(a)A ben Noach is sentenced to death for stealing - because of the principle 'Azharasan Zu Hi Misasan' (the Torah's warning spells death to a Nochri who contravenes any of his seven Mitzvos; he does not even require two witnesses and a warning).

(b)We know that he does not have the option of returning the stolen article and avoiding the death-sentence - because the Mitzvah of "v'Heshiv es ha'Gezeilah ... " was said to Yisrael and not to Nochrim.

(c)We inform them of the sin of Matnos Aniyim (Leket, Shichechah ... ), says Rebbi Chiya bar Aba Amar Rebbi Yochanan, because a Ben Noach is killed even for less than a Shaveh-Perutah and does not have the option of returning the article - which teaches us that Nochrim do not forego even the smallest amounts that one steals from them. Therefore it is necessary to teach the Ger to be more liberal with his money and to give the poor their dues.

(d)He cannot have meant that if we do not teach him these Mitzvos, he may kill any poor man who enters his property to take Matnos Aniyim - because then he should have said 'We instruct them to allow the Aniyim to come and take Matnos Aniyim', rather that 'We inform them of the sin of Matnos Aniyim'.

11)

(a)We learn from the Pasuk in Megilas (in connection with Naomi and Rus) "va'Tere Ki Mis'ametzes va'Techdal l'Daber Eilehah" - that, the moment the Ger has seriously decided to convert, we no longer try to dissuade him from going ahead.

(b)For Rus to reply ...

1. ... "ba'Asher Telchi Elech" - Naomi must have told her about Techum Shabbos (see Agados Maharsha).

2. ... "ba'Asher Talini Alin" - ... about the Isur of Yichud (being secluded with a married woman).

3. ... "Amech Ami" - ... that we have six hundred and thirteen Mitzvos.

4. ... "Elokayich Elokai" - ... that Avodah-Zarah is forbidden (even in partnership with serving Hash-m, which is not forbidden to the Bnei Noach [otherwise, what was she telling her new?]).

(c)Rus replied ...

1. ... ba'Asher Tamusi Amus" - when Naomi told her about the four Misos Beis-Din.

2. ... v'Sham Ekaver" - when she told her that even among those deaths there were two levels, because those who are stoned and those who are burned are buried in one grave-yard, whilst those who are killed by the sword are buried in another graveyard together with those who are strangled.

12)

(a)The Beraisa above taught us that if, after the Milah, strands that retard the Mitzvah of Milah remain, the Mitzvah must be re-done. According to the Mishnah in Shabbos, this refers to the row of flesh that covers the majority of the crown (the top part of the Milah) - which Rav Yirmeyahu bar Aba Amar Rav explains to mean the majority of the height of the crown (from the widest part to the tip), even though it does not cover the majority of the

(b)The other area of Halachah that is cited in our Sugya as being affected by this deficiency - is that of Terumah, since a Kohen who is an Arel is prohibited from eating Terumah.

(c)We do not Tovel the Ger before the wound from his Milah has cured - because water is bad for the wound.

(d)To reconcile the Beraisa which requires only two Talmidei-Chachamim to stand by the Ger when he Tovels, with Rebbi Chiya bar Aba Amar Rebbi Yochanan, who learned above that Gerus requires three) - we emend it to read three (instead of two.

13)

(a)Once the Ger has Toveled, writes the Tana, he is a Jew in all respects. The Tana needs to tell us this - to teach us that should he retract and betroth a bas Yisrael, the Kidushin is valid (just like that of a Yisrael Mumar [an apostate]), and that she will therefore require a Get from him before she is permitted to marry anybody else.

(b)The Tana also states that a Ger and an Eved Meshuchrar have the same Din. The problem with explaining this to mean that both need to accept the yoke of Mitzvos is - the Beraisa which teaches that an Eved Meshuchrar does not require Kabalas Ol Mitzvos ...

(c)... because he was already Chayav to observe the Mitzvos as an Eved.

14)

(a)We answer that the author of our Beraisa is the Rabanan, and the author of the latter Beraisa, Rebbi Shimon ben Elazar. The Rabanan say about an Eishes Yefas To'ar, who cries for her father and mother for a month - that should she accept to convert immediately, then he Tovels her (with Kabalas Mitzvos) in which case he may take her immediately as a wife (see Mesores ha'Shas).

(b)According to Rebbi Shimon ben Elazar, he may Tovel her as a Shifchah immediately, even against her will. He is then permitted to set her free and live with her immediately, seeing as even at the time of Shichrur, she does not require Kabalas Mitzvos.

(c)According to Rebbi Shimon ben Elazar - an Eved does not require Kabalas Mitzvos prior to Shichrur, according to the Rabanan, he does.