jothar-thanks for your input. Again, no one is denying what you are saying that there has to be an acceptance of the mitzvos -kabbalat ol mitzvot- in its entirety. This is the principle. But how does that relate in the details? As I asked you, say the prospective ger says that he fully accepts the mitzvos and becomes a ger. He goes out and is famished. He eats a cheeseburger. Does that invalidate his geirus? His sin is clearly “leteovon” and it is a backslide but he/she still proclaims his adherence to mitzvos. Does that invalidate his geirus?
May I also point out that R’Moshe was replying to other Rabbonim/Poskim who thought differently. This is Russia,late 1920’s(actual date Sept 21,1928). The other Poskim were most probably as authoritative as R’Moshe, yet, they had a different view. Does their view count for nothing? At that time, R,Moshe was an obscure Rav in Lubian.
As far as the question of geirus for ulterior motives- whatever the facts, if it is done, they are full geirim, so this is a moot point.You can point fingers at the bais din who did it but the actual geirus stands.
And what do you mean a “jewish Orthodox lifestyle”. What happens if the geir carries on Shabbos in Boro Park? According to some respected Poskim he is a mechallel shabos.
What if , as a female ger, she does not cover her hair? Does that invalidate her geirus? Which “mikzas mitzvos’ do we teach the ger?
I am being as polite and sensible here because simply put, the rigidity of inflexibility of the approach to geirus that you advocate is nonsensical. Every geirus is individual and should be treated as such. Rav Sherman tried to invalidate ALL the thousands of geirim made by Rav Druckman- without having a clue who they were or how they lived.
Edited to read: “Something does not seem right”