Pisqa’ 2531
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.2
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,3
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! 4
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,5 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). 6