Conversion to Judaism has been for many centuries a forbidden topic. In many countries, conversion was actually against the law, and the convert plus the rabbis who converted him were subject to the death penalty. This was true in Eastern Europe into the beginning of the 20th century. Many books written in Czarist Russia, whenever the word "convert' was used, would include a disclaimer that this existed only in ancient times. Therefore, discussion of this topic could not be public, as this would often mean death.
Among the rabbis of the Middle Ages who did discuss the issue, we find two basic approaches One approach was that the Torah is for the People of Israel. The occasional non-Jew who wishes to join us is welcome, but the people of the world, as a whole, would, at best, live in peace with their Jewish neighbors; not join them. The other view is that Judaism was meant to be a Universal religion. In the future all men and women will worship G-d in purity. But does this mean they will literally become Jews, or something in between?
RAMBAM seems to indicate that all will join in the faith, but not necessarily in the peoplehood of Israel. In the laws of Torah study, in discussing the traditional exhortation to not teach Torah to the nations (this was often met with opposition and violence),RAMBAM says that this applies to pagans and those who do not recognize the truth of the Scriptures. For those who do, it is meritorious to teach them, so they may see what Scripture is REALLY saying, and be brought to the Truth. In his description of the Messianic era, he writes that Christianity and Islam were used by G-d as tools to bring the knowledge of the G-d of Israel and His Word "to distant lands and islands" where Jews never went, so that when the world is filled with the knowledge of G-d, all can then come to the true faith. Nevertheless, he doesn't insist on conversion, but acceptance of G-d and his Torah. Israel will always have a special place, as the "Kingdom of Priests".
A similar idea is to be found in the writings of Rabbi Nachman of Breslov. (1772-1810). He sees the primary task of the Tzaddikim (righteous, saintly people) as elevating the "fallen sparks" and returning them to G-d. He points out that this is hinted in the name Moshe (Moses). In Hebrew, every letter has a numeric equivalent. This is one method of Torah interpretation, and is called Gematria. The Gematria of the word "shmad" (apostasy/destruction) is 344. The Gematria of "ratzon" (good will Divine favor) is 346. The Gematria of Moshe is 345, right between the two. Moshe, and all righteous people, must be constantly involved in raising up the fallen and bringing them to G-d. This includes the fallen of Israel, who have become distanced from G-d, as well as the fallen sparks among the Nations. Rabbi Nachman stresses that we must be active in making Gerim. However, there are two kinds of Gerim. Gerim B'fo'al; actual converts who will become fully Jewish, and Gerim B'ko'ach; potential converts who will accept the seven Noahide laws, and "come close to the faith of Israel". He envisions a time when all Mankind will call upon the name of G-d. The three groups, baalei teshuvah (penitent Jews), actual converts, and those who "come close" all have a huge share in the final redemption, and G-d's plan for the world. He calls this process "the repair of the flaws in the altar". He stresses, however, that Jews, as well as those who become Jews, will have a far greater perception of G-d and Torah than can now be imagined. Those who "come close" will perceive G-d as Israel does now.
The Rabbi of Lubavitch, Rabbi Menachem M. Shneerson urged Jews who come into contact with non-Jews to speak with them about the Noachide laws, thus bringing all "close".
There were, and are, many who are uncomfortable about this, feeling that Torah is for Israel, the rest of mankind will become Noachides OF THEIR OWN ACCORD, and we should not be proselytizing in any way.
It is vital to understand, however, that different views exist on this topic in the Torah community.
It must be understood as well that Jews who are not (yet) connected to Torah generally have an "ethnic" rather than a religious sense of identity, and have difficulty understanding how one could join an ethnicity.
An ancient pagan Queen (Helena of Adiabene) and her son, Monbaz, converted to Judaism in the early first century. Monbaz said "My fathers amassed treasure here below, I have amassed treasure above".
May we merit to add to these treasures!
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