1. The Torah’s Laws for Converts
This week’s parsha, in Chamishi of Parshas Shelach, presents an interesting verse (verse 15) stating that the community should have the same laws, and when a convert joins, he should be governed by the same laws as the Jewish people had when they themselves became Jewish. At the time of matan Torah—the giving of the Torah—the Jewish people essentially underwent a conversion process. The Torah equates future converts to that original process, teaching us how conversion is to be performed for all generations.
What were the three necessary steps for males to become Jewish at that time? First, there was bris—circumcision. Second, immersion in a mikveh—ritual bath. Third, they brought a korban—a sacrificial offering. These three elements together constituted the process of joining klal Yisrael.
2. Conversion in Contemporary Times Without a Korban
The verse teaches that these three steps apply to converts in all generations: bris, mikveh, and bringing a korban. However, nowadays we face a challenge: we do not have the Beis Hamikdash—the Holy Temple—and therefore cannot bring a korban. This raises an important question: is something lacking in conversions today because we are missing this third step? Does this mean that conversions are only partial or incomplete?
The Rebbe discusses this issue at length. The Rambam writes that even though converts today do not bring a korban, when Mashiach comes and the Beis Hamikdash is rebuilt, all those who converted during exile will be required to bring their korban then. This could imply that their conversion was incomplete until they fulfill this obligation.
3. Is Conversion Today Complete Without a Korban?
The Rebbe clarifies that this is not so. In times when there was a Beis Hamikdash and one could bring a korban, if a convert only did bris and mikveh but did not bring the korban, something was indeed lacking—specifically regarding eating consecrated meat (kachim). Without bringing the korban, one could not partake in these offerings.
However, when there is no Beis Hamikdash and it is impossible to bring a korban, this does not detract from the convert’s status at all. The convert becomes 100% Jewish in every respect through bris and mikveh alone. The lack of korban only prevents participation in kachim when it is possible to bring one; if it is impossible due to circumstances beyond one’s control (such as our current era), it does not affect their status as Jews.
The Rebbe emphasizes that bringing a korban is not inherently part of what makes someone Jewish; rather, it is an additional mitzvah incumbent upon converts when possible. Therefore, even after Mashiach comes and the Beis Hamikdash is rebuilt, converts who did not previously bring a korban will still be fully Jewish and permitted to eat kachim immediately—they will simply need to fulfill their outstanding obligation by bringing their korban at that time.
4. Outstanding Obligations and Faith in Redemption
The Rambam notes that while converts are fully Jewish without having brought their korban (when it was impossible), they still have an outstanding obligation to fulfill once circumstances allow. This concept appears elsewhere in halacha: for example, someone who accidentally violated a mitzvah requiring a sin-offering would record it in his notebook (pinkus) with intent to bring it once the Beis Hamikdash was rebuilt.
This practice demonstrates profound faith in the coming of Mashiach and the rebuilding of the Temple—a belief so strong that people would keep track of obligations for years or even generations with full confidence they would eventually fulfill them.
5. Complete Faith in Mashiach’s Coming
This leads into an important principle: belief in Mashiach’s coming is one of Judaism’s thirteen core principles (Ikarim). Many siddurim include “Ani Maamin”—“I believe with complete faith in the coming of Mashiach.” The emphasis on “complete faith” means believing without any doubt whatsoever, even though his arrival may be delayed (Afa pi sheyisma meya). We continue to believe unwaveringly despite any delay.
This message resonates especially as we approach Gimel Tammuz—the third day of Tammuz—which marks the Rebbe’s yahrzeit. The Rebbe tirelessly encouraged Jews everywhere to strengthen their belief in Mashiach’s imminent arrival and made this principle central to his teachings and outreach efforts.
6. Internalizing Faith Beyond Routine Recitation
The Rebbe taught that belief in Mashiach should not become rote or mechanical but must be internalized deeply within our consciousness. While some may recite “Ani Maamin” quickly out of habit, Chabad custom emphasizes living with this faith actively and consciously every day.
No matter how long redemption seems delayed—even after 21 years since Gimel Tammuz—our complete faith remains unshaken. We continue hoping fervently for Mashiach’s arrival so we can rejoice together with all righteous souls throughout history.