Yevamot

either too much prosperity. or too much suffering'. He is not, however, to be persuaded or dissuaded too much.  If he accepted,  he is circumcised forthwith. Should any shreds  which render the circumcision invalid remain, he is to be circumcised a second time. As soon as he is healed arrangements are made for his immediate ablution, when two learned men must stand by his side and acquaint him with some of the minor commandments and with some of the major ones.  When he comes up after his ablution he is deemed to be an Israelite in all respects. In the case of a woman proselyte, women make her sit in the water up to her neck, while two learned men stand outside and give her instruction in some of the minor commandments and some of the major ones. The same law  applies to a proselyte and to an emancipated slave; and only where a menstruant may perform her ablution  may a proselyte and an emancipated slave perform this ablution;  and whatever is deemed an interception in ritual bathing  is also deemed to be an interception in the ablutions of a proselyte, an emancipated slave and a menstruant. The Master said, 'If a man desires to become a proselyte … he is to be addressed as follows: "What reason have you for desiring to become a proselyte …" and he is made acquainted with some of the minor, and with some of the major commandments'. What is the reason? — In order that if he desire to withdraw let him do so;  for R. Helbo said: Proselytes are as hard for Israel [to endure] as a sore,  because it is written in Scripture. And the proselyte  shall join himself with them, and they shall cleave  to the house of Jacob. 'He is informed of the sin [of the neglect of the commandment of] Gleanings, the Forgotten Sheaf, the Corner and the Poor Man's Tithe'. What is the reason? — R. Hiyya b. Abba replied in the name of R. Johanan: Because a Noahide  would rather be killed than spend so much as a perutah  which is not returnable. 'He  is not, however, to be persuaded, or dissuaded too much'. R. Eleazar said: What is the Scriptural proof? — It is written, And when she saw that she was steadfastly minded to go with her, she left off speaking unto her.  'We are forbidden', she  told her,  '[to move on the Sabbath beyond the] Sabbath boundaries'!  — 'Whither thou goest' [the other replied] 'I will go'. 'We are forbidden private meeting between man and woman'!  — 'Where thou lodgest. I will lodge' 'We have been commanded six hundred and thirteen commandments'! — 'Thy people shall be my people'. 'We are forbidden idolatry'! — 'And thy God my God'. 'Four modes of death  were entrusted to Beth din'!  — 'Where thou diest, will I die'. 'Two graveyards  were placed at the disposal of the Beth din'! — 'And there will I be buried'.  Presently she saw that she was steadfastly minded etc. 'If he accepted, he is circumcised forthwith'. What is the reason? — The performance of a commandment must not in any way be delayed. 'Should any shreds which render the circumcision invalid remain etc.', as we learned: These are the shreds which render the circumcision invalid: Flesh which covers the greater part of the corona,  [a priest having been so circumcised] is not permitted to eat terumah; and R. Jeremiah b. Abba explained in the name of Rab: Flesh which covers the greater part of the height of the corona. 'As soon as he is healed arrangements are made for his immediate ablution'. Only after he is healed but not before!  What is the reason? — Because the water might irritate the wound. 'When two learned men must stand by his side'. Did not R. Hiyya, however, state in the name of R. Johanan that the initiation of a proselyte requires the presence of three? — But, surely. R. Johanan told the tanna:  Read, 'three'. 'When he comes up after his ablution he is deemed to be an Israelite in all respects'. In respect of what practical issue? — In that if he retracted and then betrothed the daughter of an Israelite he is regarded as a non-conforming Israelite and his betrothal is valid. 'The same law applies to a proselyte and to an emancipated slave'. Assuming this  to apply to the acceptance of the yoke of the commandments,  the following contradiction may be pointed out: This  applies only to a proselyte. but an emancipated slave need not accept!  — R. Shesheth replied: This is no contradiction, One statement is that of R. Simeon; the other, that of the Rabbis. For it was taught: And bewail her father and her mother etc.  This only applies when she did not accept,  but if she did accept,  her ablution may be arranged, and he is permitted to marry her forthwith. R. Simeon b. Eleazar said: Even though she did not accept  he may force her to perform one ablution as a mark of her slavery and a second ablution as a mark of her emancipation, and having liberated her