(Devarim 23:9) "The banim which will be born to them, the third generation shall come for them into the congregation of the L-rd": "banim" (lit.,) "sons," and not daughters. These are the words of R. Shimon. And the sages say: "which will be born to them": to include the daughters.
R. Shimon said (to them:) What I am saying follows a fortiori, viz. If where Scripture forbade the males (from entry) forever (i.e., in the instance of Amon and Moav), it permitted the daughters immediately, then, where it forbade the males only until three generations (i.e., in the instance of an Edomi), how much more so should the females be permitted immediately! They responded: If you are stating a halachah, we will accept it; if you are ratiocinating, we can answer you. R. Shimon: I am stating a halachah, and the verse supports me — "banim" (sons), and not "banoth" (daughters).
"the third generation": I might think that both the second and the third generation are forbidden; it is, therefore, written "the third generation (shall come for them into the congregation of the L-rd.") R. Yehudah said: Minyamin, an Egyptian proselyte, was a friend of mine of the disciples of R. Akiva, and he said to me: I am an Egyptian proselyte married to an Egyptian proselytess, and I am going to marry my son to the daughter of an Egyptian proselytess, so that my grandson will be fit to enter the congregation (of Israel) in fulfillment of "the third generation shall come, etc."
(דברים כג ט) בָּנִים, בָּנִים וְלֹא בָנוֹת, דִּבְרֵי רַבִּי שִׁמְעוֹן. וַחֲכָמִים אוֹמְרִים: אֲשֶׁר יִוָּלְדוּ לָהֶם לְרַבּוֹת אֶת הַבָּנוֹת.
(Devarim 23:9) "The banim which will be born to them, the third generation shall come for them into the congregation of the L-rd": "banim" (lit.,) "sons," and not daughters. These are the words of R. Shimon. And the sages say: "which will be born to them": to include the daughters.
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.
R. Shimon said (to them:) What I am saying follows a fortiori, viz. If where Scripture forbade the males (from entry) forever (i.e., in the instance of Amon and Moav), it permitted the daughters immediately, then, where it forbade the males only until three generations (i.e., in the instance of an Edomi), how much more so should the females be permitted immediately! They responded: If you are stating a halachah, we will accept it; if you are ratiocinating, we can answer you. R. Shimon: I am stating a halachah, and the verse supports me — "banim" (sons), and not "banoth" (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׳.
"the third generation": I might think that both the second and the third generation are forbidden; it is, therefore, written "the third generation (shall come for them into the congregation of the L-rd.") R. Yehudah said: Minyamin, an Egyptian proselyte, was a friend of mine of the disciples of R. Akiva, and he said to me: I am an Egyptian proselyte married to an Egyptian proselytess, and I am going to marry my son to the daughter of an Egyptian proselytess, so that my grandson will be fit to enter the congregation (of Israel) in fulfillment of "the third generation shall come, etc."