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There is ample evidence of a widespread conversion to Judaism during the period of the Second Temple, especially the latter part of the period, and the word "ger", which in biblical times meant a "stranger", or an "alien", became synonymous with a "proselyte".
Among the notable converts to Judaism may be mentioned the royal family of Adiabene, Aquila and/or Onkelos, Flavius Clemens, the nephew of Vespasian, and Fulvia, wife of Saturninus, a Roman senator. Unique, as the only case of forced conversion in Judaism, was the mass conversion of the Edomites by John Hyrcanus.
In addition to those outstanding figures, however, it is obvious that proselytism was widespread among the ordinary people. The statement of the New Testament that the Pharisees "compass sea and land to make one proselyte" (Matt. 23:15), suggesting a vigorous and active proselytization, may possibly be an exaggeration, but on the other hand, the near pride which the rabbis took in the claim that some of their greatest figures were descended from proselytes point to an openhanded policy toward their acceptance. Such incidents as the different approach of Shammai and Hillel to the request to be taught the principles of Judaism by a potential proselyte (Shabb. 31a) and the incidental mention of "Judah the Ammonite proselyte" (Ber. 28a) point to the fact that the movement was not confined to the upper classes. In fact Josephus states explicitly that in his day the inhabitants of both Greek and barbarian cities evinced a great zeal for Judaism (Contra Ap. 2. 39).
It was during this period that the detailed laws governing the acceptance of proselytes were discussed and codified, and they have remained standard in Orthodox Judaism.
The procedure, established by the tannaim, according to which a "non-Jew" may be accepted into the Jewish faith, was elucidated as follows: "In our days, when a proselyte comes to be converted, we say to him: 'What is your objective? Is it not known to you that today the people of Israel are wretched, driven about, exiled, and in constant suffering?' If he says: 'I know of this and I do not have the merit,' we accept him immediately and we inform him of some of the lighter precepts and of some of the severer ones...we inform him of the chastisements for the transgression of these precepts...and we also inform him of the reward for observing these precepts...we should not overburden him nor be meticulous with him..." (Yev. 47a; cf. Ger. 1, in: M. Higger, Sheva Massekhtot Ketannot (1930), p. 68–69).
The above text refers to a person who converted through conviction. The halakhah also accepts a posteriori, proselytes who had converted in order to marry, to advance themselves, or out of fear (Yev. 24b, in the name of Rav, see TJ, Kid. 4:1, 65b–d; Maim. Yad, Issurei Bi'ah 13:17; Sh. Ar., YD 268:12). The acceptance of a proselyte "under the wings of the Divine Presence" is equivalent to Israel's entry into the covenant, i.e., withcircumcision, immersion, and offering a sacrifice (Ger. 2:4, in: M. Higger; loc. cit. 72).
A proselyte had to sacrifice a burnt offering either of cattle or two young pigeons. R. Johanan b. Zakkai instituted that in those times when sacrifice was no longer possible, a proselyte was not obliged to set aside money for the sacrifice (Ker. 9a). Therefore, in the absence of the Temple, only circumcision and immersion remained and was required for conversion. R. Eliezer and R. Joshua disagreed as to whether someone who immersed himself but was not circumcised or vice versa could be considered a proselyte. According to R. Eliezer, he is a proselyte, even if he performed only one of these commandments. R. Joshua, however, maintained that immersion was indispensable. The halakhic conclusion is that "he is not a proselyte unless he has both been circumcised and has immersed himself" (Yev. 46). The act of conversion must take place before a bet din, consisting of three members; a conversion carried out by the proselyte when alone is invalid (Yev. 46b–47a). There is a suggestion that the three members of the bet din must be witnesses only to his acceptance of the precepts but not to the immersion. Maimonides, however, decided (Yad, Issurei Bi'ah 13:7), that a proselyte who immersed himself in the presence of two members only is not a proselyte. The schools of Shammai and Hillel differed on the issue of a proselyte who had already been circumcised at the time of his conversion: "Bet Shammai states: 'One must draw from him the blood of circumcision'; Bet Hillel states: 'One need not draw the blood of circumcision from him'" (Tosef., Shah. 15:9; TB, Shab. 135a). Most of the rabbinic authorities decide in favor of Bet Shammai (Tos. to Shab. 135a; Maim. Yad, Issurei Bi'ah 14:5; Sh. Ar., YD 268:1), and "who hast sanctified us with Thy commandments and hast commanded us to circumcise proselytes and to draw from them the blood of the covenant" (Shab. 137b) is said in the circumcision benediction of proselytes.
A proselyte must observe all the precepts that bind Jews (613 mitzvoth). The statement: "There shall be one law for the citizen and for the stranger that dwelleth amongst you" (Ex. 12:49), which refers to the paschal lamb, the sages interpreted to mean that the stranger (proselyte) was the equal of the Jewish citizen concerning all the precepts of the Torah (all 613) (Mekh. Pisha, 15). They tried to equalize the status of the proselyte and that of the Jew; certain differences stemming from the origin of the convert, however, remained. According to an anonymous Mishnah, a proselyte may not confess himself after taking out the tithes since the statement occurs in the confession "the land which Thou hast given to us"; nor does he read the section on the first fruits, where the statement is: "which the Lord hath sworn unto our fathers to give unto us." The proselyte, praying by himself must say: "the God of the Fathers of Israel"; in the synagogue he says: "the God of your Fathers" (Ma'as. Sh. 5:14; Bik. 1:4). According to one tradition, R. Judah permitted a proselyte to read the section on the first fruits, claiming that Abraham was the father of the whole world (TJ, Bik. 1:4, 64a; but in Tosef., Bik. 1:2 this permission is only extended to the Kenites). The Palestinian amoraim, R. Joshua b. Levi and R. Avihu, agreed with R. Judah. The authorities (particularly R. Samson in his commentary to Bikkurim (ibid.), and Maimonides in his letter to Obadiah the Proselyte, below) in permitting a proselyte to say "the God of our Fathers" in the prayers based themselves on the same rationale.
A proselyte terminates all former family ties upon conversion and "is considered a newly born child (BORN AGAIN)."
Answer for yourself: Were you aware that the term "Born Again" is a Jewish term referring to the conversion of a "non-Jew" to Judaism and the Jewish Faith? It is proper for Christianity to say that the Christian believer is "Born Again" when in fact he accepts an anti-Judaic faith and one which reveres no the Law of God? I surely don't think so.
His Jewish name is not associated with that of his father and he is referred to as "the son of Abraham (our father)." Later, it became the custom to name the proselyte himself after the first Jew who knew his Creator "Abraham the son of Abraham." According to the letter of the law, a proselyte may marry his relatives. The sages, however, decreed against this "So that they should not say: 'We have come from a greater sanctity to a lesser sanctity'" (Yev. 22a, Yad, Issurei Bi'ah 14:12). The disqualifications pertaining to testimony of relatives in judicial cases of family members do not apply to the proselyte; his relatives also may not inherit from him. If no heirs were born to him after his conversion, his property and his possessions are considered not to belong to anyone, and whoever takes hold of them becomes their owner (BB 3:3, 4:9; Git. 39a; Yad, Zekhi'ah u-Mattanah 1:6).
A proselyte may marry a Jewish woman, even the daughter of a priest (Kid. 73a; Yad, Issurei Bi'ah 19:11; Sh. Ar., EH 7:22). A female proselyte, however, cannot marry a kohen, unless she was converted during childhood, not later than the age of three years and one day (Yev. 60b; Kid. 78a). R. Yose permits the marriage of the daughter of a male or female proselyte to a kohen; R. Eliezer b. Jacob, however, disputes the matter. The statement "From the day of the destruction of the Temple, the kohanim have preserved their dignity and followed the opinion of R. Eliezer b. Jacob" shows that tradition tended toward the latter's opinion. The amoraim, however, decided that he be followed only in those cases where the marriage has not yet taken place. If a female proselyte is already married to a kohen, she is not bound to leave him (Kid. 4:7; TB, Kid. 78b; Yad, Issurei Bi'ah 19:12). A proselyte may also marry a mamzer ("bastard"). According to some opinions, the permission may extend over ten generations, while others claim it should be only until his heathen origin is forgotten (Kid. 72b, 75a).
A proselyte cannot be appointed to any public office. The rabbis based their decision on the verse: "Thou shalt appoint over thee a king from among thy brothers—appointments shall be only from among thy brothers." This injunction does not apply to a proselyte whose mother or father are of Jewish origin (Yev. 45b; Kid. 76b; Tos. Sot. 41b, Yad, Melakhim 1:4). A proselyte may not hold the office of judge in a criminal court; he may act as such in a civil court (Sanh. 36b) and also judge a fellow proselyte, even in a criminal law case (Rashi to Yev. 102a). Unless one of his parents was born Jewish, most authorities bar a proselyte from acting as judge even in a civil court (Alfasi on Sanh. 4:2, Yad, Sanh. 2:9, 11:11). Others are of the opinion that even in a civil court he can only judge a fellow proselyte (Tos. Yev. 45b; Ra-Sh-BA on Yev. 102a).
Answer for yourself: Must one become a proselyte and be obligated to accept and fulfill all 613 Laws in Judaism to be part of the "Israel of God"? No, and it is to this we now turn.