The Gemara analyzes the baraita. The Master said in the baraita: With regard to a potential convert who comes to a court in order to convert, the judges of the court say to him: What did you see that motivated you to come to convert? And they inform him of some of the lenient mitzvot and some of the stringent mitzvot. The Gemara asks: What is the reason to say this to him? It is so that if he is going to withdraw from the conversion process, let him withdraw already at this stage. He should not be convinced to continue, as Rabbi Ḥelbo said: Converts are as harmful to the Jewish people as a leprous scab [sappaḥat] on the skin, as it is written: “And the convert shall join himself with them, and they shall cleave [venispeḥu] to the house of Jacob” (Isaiah 14:1). This alludes to the fact that the cleaving of the convert to the Jewish people is like a scab.
Rashi Yevamot 47b
The term sapachat (scab) means that the convert will retain his/her original practices and the Jews will learn from them and rely on them in matters of ritual and law.
Tosafot Yeshanim Yevamot 47b
Another explanation: God punishes us [the Jews] because of the converts for the following reason. God sees the meticulous observance of the convert [they cling to the tradition like a scab] and then sees the laxity of the Jews' observance.
The Occident (December, 1864)
We have been favored with a letter from New Orleans respecting a rabbinic order lately issued by Rev. Dr. B. Illowy, interdicting Mohalim circumcising children of non-Jewish mothers. The reasons assigned are that the children are not made Israelites by circumcision, and at best they require Tebilah also, wherefore the act of proselyting them is not completed by the Milah only. The community however may be deceived, and regard circumcised gentiles illegally as members of the house of Israel.
Rabbi Tzvi Hirsch Kalischer (1795-1874)
You should not refrain from circumcising a boy whose father is Jewish as we are commanded to grant him the opportunity to be circumcised immmediately at the directive of his father. Thus, when he grows up, he will quickly be able to perform the willl of his father by ritually immersing himself according to the Jewish law of conversion.
Rabbi Eliezer Melamed (Israel, 21st Century)
The question is as follows: In order to avoid intermarriage can a rabbi convert a non-Jew to observe a traditional Jewish lifestyle without a commitment to complete observance of the mitzvah?
In recent years, I have come to the conclusion that one may convert a non-Jew who will observe a traditional Jewish life in order to avoid intermarriage.
Letter Signed by 40 Israeli Rabbis, May 2022
A series of articles have come to our attention where a rabbi has permitted conversion of non-Jews who will not aceept to live bound by all the mitzvot but only as a traditional Jew. This view is very dangerous since it will allow non-Jews to enter the community even though their conversion is inadequate. No conversion can be performed without a commitment to live a life of complete observance of mitzvot.