Pisqa’ 253256H:255;JN2:179-180. 1. “The sons born to them” (Dt.23:9)— sons, but not daughters, [stand under the three-generation ban]: Words of R. Shimon. But sages say: “Born to them” (Dt.23:9)— this includes [Edomite and Egyptian] daughters under the rule.257Cf. M. Yev. 8:3.
2. Said R. Shimon: It’s a simple matter of logic! Just as in a context in which males are excluded forever, females are granted immediate entry,258Cf. Dt.23:4 at Pisqa 249.1-2. doesn’t it follow logically that, in a context such as ours (i.e., Dt.23:9), in which males are excluded for only three generations, we should we grant females immediate entry? They replied to him: If this rule has been transmitted as tradition, we must consider it; but if it’s only a logical deduction, it can always be refuted! He answered them: No, indeed— I’m transmitting a tradition!259=M. Yev. 8:3. The verse supports me: “Sons” (Dt.23:9)— [are excluded for three generations,] but not daughters!
3. “By the third generation they may enter the Community of Israel” (Dt.23:9)— is it possible to say that the first- and second-generation offspring [of converted Edomites and Egyptians] shall have permission to enter, but only the third generation shall be excluded? The Teaching states: “By the third generation they may enter the Community of Israel” (Dt.23:9)— On this basis you can teach that: First- and second-generation offspring are forbidden entry into the community, but the third generation is permitted.4. Said R. Judah: Benjamin,260Some texts read: Minyaminthe Egyptian proselyte, was a companion of mine among the disciples of R. Akiva. And he announced: I am an Egyptian proselyte, and I am married to a woman who is an Egyptian proselyte, and please note that I’m planning to marry my son off to a woman who is the daughter of an Egyptian proselyte— all so that my son’s son may appropriately enter the community, and fulfill what is stated: “By the third generation they may enter the Community of Israel” (Dt.23:9).261=T. Qid. 5:4. Cf. T. Yad. 2:18.
(דברים כג ט) בָּנִים, בָּנִים וְלֹא בָנוֹת, דִּבְרֵי רַבִּי שִׁמְעוֹן. וַחֲכָמִים אוֹמְרִים: אֲשֶׁר יִוָּלְדוּ לָהֶם לְרַבּוֹת אֶת הַבָּנוֹת.
Pisqa’ 253256H:255;JN2:179-180.
1. “The sons born to them” (Dt.23:9)—
sons, but not daughters,
[stand under the three-generation ban]:
Words of R. Shimon.
But sages say:
“Born to them” (Dt.23:9)—
this includes [Edomite and Egyptian] daughters under the rule.257Cf. M. Yev. 8:3.
אָמַר רַבִּי שִׁמְעוֹן: קַל וָחֹמֶר הַדְּבָרִים, וּמָה אִם בְּמָקוֹם שֶׁאָסַר זְכָרִים אִסּוּר עוֹלָם הִתִּיר אֶת הַנְּקֵבוֹת מִיָּד, מָקוֹם שֶׁלֹּא אָסַר אֶת הַזְּכָרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת אֵינוֹ דִין שֶׁנַּתִּיר אֶת הַנְּקֵבוֹת מִיָּד? אָמְרוּ לוֹ: אִם הֲלָכָה נְקַבֵּל, וְאִם לְדִין יֵשׁ תְּשׁוּבָה. אָמַר לָהֶם: לֹא כִי, הֲלָכָה אֲנִי אוֹמֵר וְהַכָּתוּב מְסַיְּעֵנִי, בָּנִים וְלֹא בָנוֹת.
2. Said R. Shimon:
It’s a simple matter of logic!
Just as in a context
in which males are excluded forever,
females are granted immediate entry,258Cf. Dt.23:4 at Pisqa 249.1-2.
doesn’t it follow logically that,
in a context such as ours (i.e., Dt.23:9),
in which males are excluded for only three generations,
we should we grant females immediate entry?
They replied to him:
If this rule has been transmitted as tradition,
we must consider it;
but if it’s only a logical deduction,
it can always be refuted!
He answered them:
No, indeed—
I’m transmitting a tradition! 259=M. Yev. 8:3.
The verse supports me:
“Sons” (Dt.23:9)—
[are excluded for three generations,]
but not daughters!
דּוֹר שְׁלִישִׁי, יָכוֹל רִאשׁוֹן וְשֵׁנִי מֻתָּר וּשְׁלִישִׁי יְהֵא אָסוּר? תַּלְמוּד לוֹמַר: דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל ה׳. אֱמֹר מֵעַתָּה רִאשׁוֹן וְשֵׁנִי אָסוּר וּשְׁלִישִׁי מֻתָּר. אָמַר רַבִּי יְהוּדָה: בִּנְיָמִן גֵּר מִצְרִי הָיָה לִי חָבֵר מִתַּלְמִידֵי רַבִּי עֲקִיבָא, וְאָמַר: אֲנִי גֵּר מִצְרִי וְנָשׂוּי אֲנִי אִשָּׁה גִּיּוֹרֶת מִצְרִית, וַהֲרֵינִי הוֹלֵךְ לְהַשִּׂיא אֶת בְּנִי אִשָּׁה בַּת גִּיּוֹרֶת מִצְרִית כְּדֵי שֶׁיְּהֵא בֶּן בְּנִי רָאוּי לָבֹא בַקָּהָל, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל ה׳.
3. “By the third generation they may enter the Community of Israel” (Dt.23:9)—
is it possible to say that
the first- and second-generation offspring
[of converted Edomites and Egyptians]
shall have permission to enter,
but only the third generation shall be excluded?
The Teaching states:
“By the third generation they may enter the Community of Israel” (Dt.23:9)—
On this basis you can teach that:
First- and second-generation offspring
are forbidden entry into the community,
but the third generation is permitted.4. Said R. Judah:
Benjamin,260Some texts read: Minyamin the Egyptian proselyte,
was a companion of mine among the disciples of R. Akiva.
And he announced:
I am an Egyptian proselyte,
and I am married to a woman who is an Egyptian proselyte,
and please note that I’m planning to marry my son off
to a woman who is the daughter of an Egyptian proselyte—
all so that my son’s son
may appropriately enter the community,
and fulfill what is stated:
“By the third generation they may enter the Community of Israel” (Dt.23:9). 261=T. Qid. 5:4. Cf. T. Yad. 2:18.