1When a Jew engages in relations with a woman from other nations, taking her as his wife or a Jewess engages in relations with a non-Jew as his wife, they are punished by lashes, according to Scriptural Law.1 As Deuteronomy 7:3 states: “You shall not intermarry with them. Do not give your daughter to his son, and do not take his daughter for your son.” This prohibition applies equally to individuals from the seven Canaanite nations and all other gentiles.2 This was explicitly stated in Ezra3 Nechemiah 10:31: “That we will not give our daughters to the gentiles in the land and that we will not take their daughters for our sons.”איִשְׂרָאֵל שֶׁבָּעַל גּוֹיָה מִשְּׁאָר הָאֻמּוֹת דֶּרֶךְ אִישׁוּת, אוֹ יִשְׂרְאֵלִית שֶׁנִּבְעֲלָה לְגוֹי דֶּרֶךְ אִישׁוּת - הֲרֵי אֵלּוּ לוֹקִין מִן הַתּוֹרָה, שֶׁנֶּאֱמַר "לֹא תִתְחַתֵּן בָּם, בִּתְּךָ לֹא תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא תִקַּח לִבְנֶךָ" (דברים ז, ג). אֶחָד שִׁבְעָה עֲמָמִין, וְאֶחָד כָּל הָאֻמּוֹת בְּאִסּוּר זֶה. וְכֵן מְפֹרָשׁ עַל יְדֵי עֶזְרָא "וַאֲשֶׁר לֹא נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ" (נחמיה י, לא).
2The Scriptural prohibition applies only to marital relations.4 When, by contrast, one engages in relations with a gentile woman with a licentious intent, he is given “stripes for rebellious conduct” according to Rabbinic Law. This is a decree, lest this lead to marriage. If a Jew designates a gentile woman for licentious relations, he is liable for relations with a niddah, a maid-servant, a gentile woman, and a licentious woman.5 If he did not designate her for himself, but instead, engage in relations with her spontaneously, he is only liable for relations with a gentile woman. All of these liabilities are Rabbinic in origin.6 בוְלֹא אָסְרָה תּוֹרָה אֶלָא דֶּרֶךְ חַתְנוּת. אֲבָל הַבָּא עַל הַגּוֹיָה דֶּרֶךְ זְנוּת - מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת מִדִּבְרֵי סוֹפְרִים, גְּזֵרָה שֶׁמָּא יָבוֹא לְהִתְחַתֵּן. וְאִם יִחֲדָהּ לוֹ בִּזְנוּת - חַיָּב עָלֶיהָ מִשּׁוּם נִדָּה, וּמִשּׁוּם שִׁפְחָה, וּמִשּׁוּם גּוֹיָה, וּמִשּׁוּם זוֹנָה. וְאִם לֹא יִחֲדָהּ לוֹ אֶלָא נִקְרֵית מִקְרֶה, אֵינוֹ חַיָּב אֶלָא מִשּׁוּם גּוֹיָה. וְכָל חִיּוּבִין אֵלּוּ מִדִּבְרֵיהֶן.
3When does the above apply? When the man who engaged in relations was an Israelite. If, however, a priest engages in relations with a gentile woman, he is liable for lashes according to Scriptural Law, because of the prohibition against relations with a zonah.7 This prohibition applies both to a non-Jewish zonah and a Jewish one. He receives lashes for relations alone, for he cannot consecrate her.8 גבַּמֶּה דְּבָרִים אֲמוּרִים? בְּשֶׁהָיָה הַבּוֹעֵל יִשְׂרָאֵל. אֲבָל כּוֹהֵן הַבָּא עַל הַגּוֹיָה - לוֹקֶה מִן הַתּוֹרָה מִשּׁוּם זוֹנָה. וְאֶחָד זוֹנָה גּוֹיָה וְאֶחָד זוֹנָה יִשְׂרְאֵלִית. וּבִבְעִילָה בִּלְבָד לוֹקֶה, שֶׁהֲרֵי אֵינָהּ בַּת קִדּוּשִׁין.
4Whenever a man has relations with a gentile woman in public, i.e., the relations are carried out in the presence of ten or more Jews, if a zealous person strikes him and kills him, he is considered praiseworthy and ardent.9 This applies whether the relations were in the context of marriage or licentious in nature.דכָּל הַבּוֹעֵל גּוֹיָה, בֵּין דֶּרֶךְ חַתְנוּת בֵּין דֶּרֶךְ זְנוּת - אִם בְּעָלָהּ בְּפַרְהֶסְיָא, וְהוּא שֶׁיִּבְעֹל לְעֵינֵי עֲשָׂרָה מִיִּשְׂרָאֵל אוֹ יָתֵר - אִם פָּגְעוּ בּוֹ קַנָּאִין וַהֲרָגוּהוּ, הֲרֵי אֵלּוּ מְשֻׁבָּחִין וּזְרִיזִין.
This matter is a halachah conveyed to Moshe at Sinai.10 Support for this can be derived from Pinchas’ slaying of Zimri.11 וְדָבָר זֶה הֲלָכָה לְמֹשֶׁה מִסִּינַי הוּא, וּרְאָיָה לְדָבָר זֶה מַעֲשֵׂה פִּינְחָס בְּזִמְרִי.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

5The zealous person can strike the fornicators only at the time of relations, as was the case with regard to Zimri, as Numbers 25:8 states: “He pierced the woman into her stomach.”12הוְאֵין הַקַּנָּאי רַשָּׁאי לִפְגֹּעַ בָּהֶן אֶלָא בִּשְׁעַת מַעֲשֵׂה כְּזִמְרִי, שֶׁנֶּאֱמַר "וְאֶת הָאִשָּׁה אֶל קֳבָתָהּ" (במדבר כה, ח).
If, however, the transgressor withdraws,13 he should not be slain. Indeed, if the zealous person slays him, he may be executed as a murderer.14אֲבָל אִם פֵּרֵשׁ, אֵין הוֹרְגִין אוֹתוֹ; וְאִם הֲרָגוֹ, נֶהֶרָג עָלָיו.
If the zealous person comes to ask permission from the court to slay him, they do not instruct him to do so,15 even if this takes place at the time of relations.וְאִם בָּא הַקַּנָּאי לִטֹּל רְשׁוּת מִבֵּית דִּין לְהָרְגוֹ - אֵין מוֹרִין לוֹ, וְאַף עַל פִּי שֶׁהוּא בִּשְׁעַת מַעֲשֵׂה.
Not only that, if the zealous person comes to kill the transgressor and he withdraws and kills the zealous person in order to save himself, the transgressor is not executed for killing him.16וְלֹא עוֹד, אֶלָא אִם בָּא הַקַּנָּאי לַהְרֹג אֶת הַבּוֹעֵל, וְנִשְׁמַט הַבּוֹעֵל וְהָרַג הַקַּנָּאי כְּדֵי לְהַצִּיל עַצְמוֹ מִיָּדוֹ - אֵין הַבּוֹעֵל נֶהֱרָג עָלָיו.
When a Jew has relations with the daughter of a resident alien,17 the zealous may not strike him. The transgressor should, however, be given stripes for rebellious conduct.וְהַבָּא עַל בַּת גֵּר תּוֹשָׁב, אֵין הַקַּנָּאִין פּוֹגְעִים בּוֹ; אֲבָל מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת.
6If the zealous did not strike him, nor did he receive stripes from the court,18 his punishment is explicitly stated in the words of the prophetic tradition. He is liable for Karet,19 as Malachi 2:11-12 states: “Judah desecrated that which is sacred to God, by loving and engaging in relations with the daughter of a foreign god. May God cut off from a man who does this any progeny and descendant.” Implied is20 that if he is an Israelite, he will not have progeny among the wise who will raise issues, nor a descendant among the scholars who will respond. If he is a priest, he will not have a descendant who “presents an offering to the Lord of Hosts.”ולֹא פָגְעוּ בּוֹ קַנָּאִים, וְלֹא הִלְקוּהוּ בֵּית דִּין - הֲרֵי עָנְשׁוֹ מְפֹרָשׁ בְּדִבְרֵי קַבָּלָה שֶׁהוּא נִכְרָת, שֶׁנֶּאֱמַר "כִּי חִלֵּל יְהוּדָה אֶת קֹדֶשׁ ה' אֲשֶׁר אָהֵב וּבָעַל בַּת אֵל נֵכָר, יַכְרֵת ה' לָאִישׁ אֲשֶׁר יַעֲשֶׂנָּה עֵר וְעֹנֶה" (ראה מלאכי ב, יא-יב) - אִם יִשְׂרָאֵל הוּא, לֹא יִהְיֶה לוֹ "עֵר" בַּחֲכָמִים "וְעֹנֶה" בַּתַּלְמִידִים; וְאִם כּוֹהֵן הוּא, לֹא יִהְיֶה לוֹ מַגִּישׁ מִנְחָה לַה' צְבָאוֹת.
Thus you have learned that a person who shares intimacy with a gentile woman is considered as if he married a false deity, as the verse states: “engaging in relations with the daughter of a foreign god.” And he is called one who “desecrated that which is sacred to God.”הִנֵּה לָמַדְתָּ שֶׁהַבּוֹעֵל גּוֹיָה כְּאִלּוּ נִתְחַתֵּן לַעֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר "וּבָעַל בַּת אֵל נֵכָר", וְנִקְרָא 'מְחַלֵּל קֹדֶשׁ'.
7Although this transgression is not punishable by execution by the court, it should not be regarded lightly, for it leads to a detriment that has no parallel among all the other forbidden marital relations. For a child conceived from any other forbidden relations, is the father’s son with regard to all matters and is considered a member of the Jewish people, even if he is a mamzer.21 A son conceived by a gentile woman, by contrast, is not considered his son. This is derived from Deuteronomy 7:4: “For he shall sway your son away from following Me.” She turns him away from being one of those who follow God.זעָווֹן זֶה, אַף עַל פִּי שֶׁאֵין בּוֹ מִיתַת בֵּית דִּין, אַל יְהִי קַל בְּעֵינֶיךָ; אֶלָא יֵשׁ בּוֹ הֶפְסֵד, שֶׁאֵין בְּכָל הָעֲרָיוֹת כְּמוֹתוֹ: שֶׁהַבֵּן מִן הָעֶרְוָה, בְּנוֹ הוּא לְכָל דָּבָר, וּבִכְלַל יִשְׂרָאֵל יֵחָשֵׁב, וְאַף עַל פִּי שֶׁהוּא מַמְזֵר; וְהַבֵּן מִן הַגּוֹיָה - אֵינוֹ בְּנוֹ, שֶׁנֶּאֱמַר "כִּי יָסִיר אֶת בִּנְךָ מֵאַחֲרַי" (דברים ז, ד) - מֵסִיר אוֹתוֹ מִלִּהְיוֹת אַחֲרֵי ה'.
8This matter causes one to cling to the gentile nations from whom the Holy One, blessed be He, has separated us, and to turn away from following God and to betray Him.חוְדָבָר זֶה גּוֹרֵם לְהִדָּבֵּק בַּגּוֹיִים, שֶׁהִבְדִּילָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵהֶם, וְלָשׁוּב מֵאַחֲרֵי ה', וְלִמְעֹל בּוֹ.
9When a gentile engages in relations with a Jewish woman, if she is married, he should be executed.22 If she is single, he is not executed.טגּוֹי הַבָּא עַל בַּת יִשְׂרָאֵל: אִם אֵשֶׁת אִישׁ הִיא, נֶהֶרָג עָלֶיהָ; וְאִם פְּנוּיָה הִיא, אֵינוֹ נֶהֶרָג.
10If, by contrast, a Jewish male enters into relations with a gentile woman, when he does so intentionally, she should be executed.23 She is executed because she caused a Jew to be involved in an unseemly transgression, as is the law with regard to an animal.24 This applies regardless of whether the gentile women was a minor of three years of age,25 or an adult, whether she was single or married. And it applies even if the Jew was a minor of nine years old, she is executed.26יאֲבָל יִשְׂרָאֵל שֶׁבָּא עַל הַגּוֹיָה - בֵּין קְטַנָּה בַּת שָׁלוֹשׁ שָׁנִים וְיוֹם אֶחָד בֵּין גְּדוֹלָה, בֵּין פְּנוּיָה בֵּין אֵשֶׁת אִישׁ, וְאַפִלּוּ הָיָה קָטָן בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד - כֵּיוָן שֶׁבָּא עַל הַגּוֹיָה בְּזָדוֹן, הֲרֵי זוֹ נֶהְרֶגֶת, מִפְּנֵי שֶׁבָּאת לְיִשְׂרָאֵל תַּקָלָה עַל יָדֶיהָ, כַּבְּהֵמָה.
This punishment is explicitly mentioned in the Torah, as Numbers 31:16-17 states: “Behold they were involved with the children of Israel according to the advice of Balaam...27 Execute any woman fit to know a man through lying with a male.”וְדָבָר זֶה מְפֹרָשׁ בַּתּוֹרָה, שֶׁנֶּאֱמַר "הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל... וְכָל אִשָּׁה יֹדַעַת אִישׁ לְמִשְׁכַּב זָכָר הֲרֹגוּ" (במדבר לא, טז–יזׂ).
11Servants that have been immersed for the sake of servitude and accepted the mitzvot in which servants are obligated,28 have departed from the category of gentiles, but have yet to enter the category of Jews. For this reason, a maidservant is forbidden29 to a free Jew. This applies to both one’s own maid-servant and a maid-servant belonging to a colleague.יאהָעֲבָדִים שֶׁהִטְבִּילוּ אוֹתָם לְשֵׁם עַבְדוּת, וְקִבְּלוּ עֲלֵיהֶם מִצְווֹת שֶׁהָעֲבָדִים חַיָּבִים בָּהֶם - יָצְאוּ מִכְּלַל הַגּוֹיִים, וְלִכְלַל יִשְׂרָאֵל לֹא בָאוּ. לְפִיכָךְ הַשִּׁפְחָה אֲסוּרָה לְבֶן חוֹרִין, אֶחָד שִׁפְחָתוֹ וְאֶחָד שִׁפְחַת חֲבֵרוֹ.
When a person enters into relations with a maid-servant, he should be given stripes for rebellious conduct as prescribed by the Rabbis.30 It is obvious that a Scriptural prohibition is not involved, for it is explicitly stated in the Torah that a master may give a Hebrew servant a Canaanite maid-servant31 for the sake of relations32 and that she is permitted to him, as Exodus 21:4 states: “If his master will give him a wife.”וְהַבָּא עַל הַשִּׁפְחָה, מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת מִדִּבְרֵי סוֹפְרִים. שֶׁהֲרֵי מְפֹרָשׁ בַּתּוֹרָה שֶׁהָאָדוֹן נוֹתֵן שִׁפְחָה כְּנַעֲנִית לְעַבְדּוֹ הָעִבְרִי, וְהִיא מֻתֶּרֶת לוֹ, שֶׁנֶּאֱמַר "אִם אֲדֹנָיו יִתֶּן לוֹ אִשָּׁה" (שמות כא, ד).
12The Sages did not issue a decree with regard to this matter,33 nor did the Torah require that lashes be given for relations with a maid-servant unless she was designated for a Jewish man, as we explained.34 יבוְלֹא גָזְרוּ חֲכָמִים בְּדָבָר זֶה, וְלֹא חִיְּבָה תּוֹרָה מַלְקוּת בַּשִּׁפְחָה, אֶלָא אִם כֵּן הָיְתָה נֶחֱרֶפֶת לְאִישׁ, כְּמוֹ שֶׁבֵּאַרְנוּ.
13This transgression should not be light in one’s eyes, because it does not involve lashes according to Scriptural Law. For this act also causes the son to be turned away from following God. For a son born of a maid-servant is a servant and is not a full member of Israel. Thus he causes Israel’s holy seed to be profaned and produce servants. Behold Onkelos the translator35 included relations with a servant and a maid-servant in the prohibitions, Deuteronomy 23:18: “There shall not be a promiscuous man and there shall not be a promiscuous woman.” 36יגאַל יְהִי עָווֹן זֶה קַל בְּעֵינֶיךָ, מִפְּנֵי שֶׁאֵין בּוֹ מַלְקוּת מִן הַתּוֹרָה - שֶׁגַּם זֶה גּוֹרֵם לַבֵּן לָסוּר מֵאַחֲרֵי ה', שֶׁהַבֵּן מִן הַשִּׁפְחָה עֶבֶד וְאֵינוֹ מִיִּשְׂרָאֵל, וְנִמְצָא גּוֹרֵם לְזֶרַע הַקֹּדֶשׁ לְהִתְחַלֵּל, וְלִהְיוֹתָם עֲבָדִים. וַהֲרֵי אֻנְקְלוֹס הַמְּתַרְגֵּם כָּלַל בְּעִילַת עֶבֶד וְשִׁפְחָה בִּכְלַל "לֹא יִהְיֶה קָדֵשׁ וְלֹא תִהְיֶה קְדֵשָׁה" (ראה דברים כג, יח).
14When a person engages in relations with a maid-servant, even in public, a zealous person may not strike him, not even at the time of the transgression.37 Similarly, if one marries a maid-servant,38 he does not receive lashes according to Scriptural Law. For from the time she immersed and accepted the mitzvot, she departed from the category of gentiles.ידהַבָּא עַל הַשִּׁפְחָה, וְאַפִלּוּ בְּפַרְהֶסְיָא וּבִשְׁעַת עֲבֵרָה - אֵין הַקַּנָּאִין פּוֹגְעִין בּוֹ. וְכֵן אִם לָקַח שִׁפְחָה דֶּרֶךְ חַתְנוּת - אֵינוֹ לוֹקֶה מִן הַתּוֹרָה, שֶׁמֵּעֵת שֶׁטָּבְלָה וְקִבְּלָה מִצְווֹת יָצְתָה מִכְּלַל הַגּוֹיִים.
15If the identity of a Jewish child becomes confused with that of the child of a maid-servant, the status of both children is doubtful.39 Each of them is considered as possibly a servant. Hence we compel the owner of the maid-servant to free them both.40 If the owner died and the son whose identity was confused is the only son of the servant’s master, when they come of age, they should free each other.41 Then they will be permitted to marry within the Jewish people.טונִתְעָרֵב וְלַד יִשְׂרְאֵלִית בִּוְלַד שִׁפְחָה - הֲרֵי שְׁנֵיהֶן סָפֵק, וְכָל אֶחָד מֵהֶן סְפֵק עֶבֶד; וְכוֹפִין בַּעַל הַשִּׁפְחָה, וּמְשַׁחְרֵר אֶת שְׁנֵיהֶם. וְאִם הָיָה הַבֵּן הוּא אָדוֹן שֶׁל עֶבֶד - כְּשֶׁיִּגְדְּלוּ יְשַׁחְרְרוּ זֶה אֶת זֶה, וְיִהְיוּ מֻתָּרִין לָבוֹא בַּקָּהָל.
16If the children whose identities were confused were female, they are both considered as possibly a maid-servant. If a person enters into relations with either of them, the offspring is considered as a servant because of the doubt.42 Similarly, if the identity of a gentile child becomes confused with that of a Jewish child, we immerse both of them as converts and they are both considered as possibly a convert.43 טזהָיוּ הַתַּעֲרֹבֶת בָּנוֹת, הֲרֵי שְׁתֵּיהֶן סְפֵק שְׁפָחוֹת; וְהַבָּא עַל אַחַת מֵהֶן, הַוָּלָד סְפֵק עֶבֶד. וְכֵן אִם נִתְעָרֵב וְלַד גּוֹיָה בִּוְלַד יִשְׂרְאֵלִית - מַטְבִּילִים אֶת שְׁנֵיהֶן לְשֵׁם גֵּרוּת, וְכָל אַחַת מֵהֶן סְפֵק גִּיּוֹרֶת.
17Whenever any of the gentiles convert and accept all of the mitzvot in the Torah44 or a servant is freed,45 they are considered as Jews with regard to all matters,46 as Numbers 15:15 states: “For the community there will be one law for you and the convert.”יזכָּל הַגּוֹיִים כֻּלָּם, כְּשֶׁיִּתְגַּיְּרוּ וִיקַבְּלוּ עֲלֵיהֶן כָּל הַמִּצְווֹת שֶׁל תּוֹרָה, וְהָעֲבָדִים, כְּשֶׁיִּשְׁתַּחְרְרוּ - הֲרֵי הֵן כְּיִשְׂרָאֵל לְכָל דָּבָר, שֶׁנֶּאֱמַר "הַקָּהָל חֻקָּה אַחַת לָכֶם" (במדבר טו, טו).
A convert may marry within the Jewish community immediately, i.e., a male convert or freed servant may marry a native-born Jewess and an Israelite47 may marry a female convert or a freed maid-servant.וּמֻתָּרִין לְהִכָּנֵס בִּקְהַל ה' מִיָּד. וְהוּא שֶׁיִּשָּׂא הַגֵּר אוֹ הַמְּשֻׁחְרָר בַּת יִשְׂרָאֵל, וְיִשָּׂא הַיִּשְׂרְאֵלִי גִּיּוֹרֶת וּמְשֻׁחְרֶרֶת.
There are four nations from which converts are exceptions: Ammon, Moab, Egypt, and Edom. When a person from one of these nations converts, he is like an Israelite with regard to all matters with the exception of marriage within the Jewish community.חוּץ מֵאַרְבָּעָה עֲמָמִין בִּלְבָד, וְהֵם: עַמּוֹן וּמוֹאָב וּמִצְרַיִם וֶאֱדוֹם. שֶׁהָאֻמּוֹת הָאֵלּוּ, כְּשֶׁיִּתְגַּיֵּר מֵהֶן אָדָם - הֲרֵי הוּא כְּיִשְׂרָאֵל לְכָל דָּבָר, אֶלָא לְעִנְיַן בִּיאָה בַּקָּהָל.
18What are the laws that apply to them in that context? It is forbidden to marry an Ammonite and a Moabite forever. This applies to the males and not the females,48 as Deuteronomy 23:4 states: “An Ammonite and a Moabite shall not enter the congregation of God.”יחוְכֵיצַד דִּינָן? עַמּוֹן וּמוֹאָב - אִסּוּרָן אִסּוּר עוֹלָם, זְכָרִים וְלֹא נְקֵבוֹת, שֶׁנֶּאֱמַר "לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִקְהַל ה'..." (דברים כג, ד).
It is a halachah transmitted to Moses at Sinai that it is a male Ammonite and a male Moabite who are forbidden to marry a native-born Israelite forever,49 including even their son’s grandson forever. An Ammonite woman and a Moabite woman are, by contrast, permitted immediately50 as are converts from other nations.וַהֲלָכָה לְמֹשֶׁה מִסִּינַי, שֶׁהָעַמּוֹנִי הַזָּכָר וְהַמּוֹאָבִי הַזָּכָר הוּא שֶׁאָסוּר לְעוֹלָם לִשָּׂא בַּת יִשְׂרָאֵל, אַפִלּוּ בֶּן בֶּן בְּנוֹ עַד סוֹף הָעוֹלָם; אֲבָל עַמּוֹנִית וּמוֹאָבִית מֻתֶּרֶת מִיָּד כִּשְׁאָר הָאֻמּוֹת.
19An Egyptian and an Edomite convert - both a male and a female - are forbidden to marry among the Jewish people for the first and second generations.יטמִצְרִי וַאֲדוֹמִי, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת: דּוֹר רִאשׁוֹן וְדוֹר שֵׁנִי, אֲסוּרִין לָבוֹא בְּיִשְׂרָאֵל.
The third generation, however, is permitted, as ibid.:9 states: “Children who are born to them may enter the congregation of God in the third generation.”וְדוֹר שְׁלִישִׁי מֻתָּר, שֶׁנֶּאֱמַר "בָּנִים אֲשֶׁר יִוָּלְדוּ לָהֶם דּוֹר שְׁלִישִׁי" (דברים כג, ט).
20When a female Egyptian converts while she is pregnant, her son is considered a second generation Egyptian convert.כמִצְרִית מְעֻבֶּרֶת שֶׁנִּתְגַּיְּרָה, בְּנָהּ שֵׁנִי.
When a second generation Egyptian male convert marries a first generation Egyptian female convert or a first generation Egyptian male convert marries a second generation Egyptian female convert, the child is considered a second generation convert.51 This is derived from the phrase: “Children who are born to them.”52 The verse made the matter dependent on birth.מִצְרִי שֵׁנִי שֶׁנָּשָּׂא מִצְרִית רִאשׁוֹנָה, אוֹ מִצְרִי רִאשׁוֹן שֶׁנָּשָּׂא מִצְרִית שְׁנִיָּה - הַוָּלָד שֵׁנִי, שֶׁנֶּאֱמַר "בָּנִים אֲשֶׁר יִוָּלְדוּ לָהֶם", הַכָּתוּב תְּלָאוֹ בְּלֵידָה.
21When a male Ammonite convert marries a female Egyptian,53 the offspring are considered as Ammonites.54 When a male Egyptian convert marries a female Ammonite, the offspring are considered as Egyptians.55כאגֵּר עַמּוֹנִי שֶׁנָּשָׂא מִצְרִית, הַוָּלָד עַמּוֹנִי. גֵר מִצְרִי שֶׁנָּשָׂא עַמּוֹנִית, הַוָּלָד מִצְרִי.
This is the general principle: Among gentiles, the identity of the offspring is determined by the male. Once they convert, the offspring is given the identity that is of the lowest status.זֶה הַכְּלָל: הַוָּלָד בָּאֻמּוֹת, הוֹלֵךְ אַחַר הַזָּכָר; נִתְגַּיְּרוּ, הוֹלֵךְ אַחַר הַפָּחוֹת.
22A person from the seven Canaanite nations who converts is not forbidden to marry among the Jewish people according to Scriptural Law.56כבמִי שֶׁנִּתְגַּיֵּר מִשִּׁבְעָה עֲמָמִין, אֵינָן אֲסוּרִין מִן הַתּוֹרָה לָבוֹא בַּקָּהָל.
It is known that of them, only the Gibeonites converted.57 Joshua decreed that they be forbidden to marry among the Jewish people,58 both males and females.וְהַדָּבָר יָדוּעַ שֶׁלֹּא נִתְגַּיֵּר מֵהֶן אֶלָא הַגִּבְעוֹנִים. וִיהוֹשֻׁעַ גָּזַר עֲלֵיהֶם שֶׁיִּהְיוּ אֲסוּרִים לָבוֹא בַּקָּהָל, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת.
He instituted this prohibition only during the time a Sanctuary is standing, as Joshua 9:23 states: “You shall be wood-choppers and water-drawers for the house of my God.” He made their ban dependent on the Sanctuary.וְלֹא אָסַר אוֹתָם אֶלָא בִּזְמַן שֶׁיֵּשׁ מִקְדָּשׁ, שֶׁנֶּאֱמַר "וְחֹטְבֵי עֵצִים וְשֹׁאֲבֵי מַיִם לְבֵית אֱלֹהָי" (יהושוע ט, כג), תָּלָה הַרְחָקָתָם בַּמִּקְדָּשׁ.
23They are called Netinim, “the designated ones,” for they were designated for the service in the Sanctuary.כגוְהֵם הַנִּקְרָאִים 'נְתִינִים', לְפִי שֶׁנְּתָנָם לַעֲבוֹדַת הַמִּקְדָּשׁ.
David came and decreed that they should never be allowed to marry among the Jewish people, even at a time when the Sanctuary is no longer standing. This is explicitly stated in Ezra 8:20: “From the Netinim whom David and the officers designated for the service of the Levites.” From this, we see that he did not make the matter dependent on the Sanctuary.59בָּא דָּוִד וְגָזַר עֲלֵיהֶם שֶׁלֹּא יִכָּנְסוּ בַּקָּהָל לְעוֹלָם, וְאַפִלּוּ בִּזְמַן שֶׁאֵין מִקְדָּשׁ. וְכֵן מְפֹרָשׁ בְּעֶזְרָא, "וּמִן הַנְּתִינִים שֶׁנָּתַן דָּוִד וְהַשָּׂרִים לַעֲבֹדַת הַלְוִיִּם" (עזרא ח, כ) - הָא לָמַדְתָּ, שֶׁלֹּא תָלָה אוֹתָם בַּמִּקְדָּשׁ.
24Why did David and his court pass this decree? Because he saw that they were characterized by brazenness and cruelty. For they asked to kill and hang the seven sons of Saul, God’s chosen one,60 and they did not have mercy upon them.כדוְלָמָּה גָּזַר עֲלֵיהֶם הוּא וּבֵית דִּינוֹ? לְפִי שֶׁרָאָה עַזּוּת וְאַכְזָרִיּוּת שֶׁהָיְתָה בָּהֶם בְּעֵת שֶׁבִּקְּשׁוּ שִׁבְעַת בְּנֵי שָׁאוּל בְּחִיר ה' לִתְלוֹתָם, וַהֲרָגוּם וְלֹא רִחֲמוּ עֲלֵיהֶם.
25When Sannecherib, King of Assyria, arose, he confused the identity of all the nations, mixing them together, and exiling them from their place.61 The Egyptians that live in the land of Egypt at present are of other nationalities. This also applies with regard to the Edomites in the field of Edom. Since these four forbidden nations became intermingled with all the nations of the world with whom it is permitted to marry once they convert, all converts are permitted. For when anyone of them separates himself from them by converting, we operate under the presumption that he became separate from the majority.62 Therefore in the present age, in all places, whenever a convert converts, whether he be an Edomite, an Egyptian, an Ammonite, a Moabite, a Kushite, or from any of the other nations, whether male or female, he or she is permitted to marry among the Jewish people immediately. 63כהכְּשֶׁעָלָה סַנְחֵרִיב מֶלֶךְ אַשּׁוּר, בִּלְבֵּל כָּל הָאֻמּוֹת וְעֵרְבָם זֶה בְּזֶה וְהֶגְלָה אוֹתָם מִמְּקוֹמָם. וְאֵלּוּ הַמִּצְרִים שֶׁבְּאֶרֶץ מִצְרַיִם עַתָּה, אֲנָשִׁים אֲחֵרִים הֶם; וְכֵן הָאֲדוֹמִים שֶׁבִּשְׂדֵה אֱדוֹם. וְהוֹאִיל וְנִתְעָרְבוּ אַרְבַּע אֻמּוֹת הָאֲסוּרִים בְּכָל אֻמּוֹת הָעוֹלָם שֶׁהֵן מֻתָּרִים, הֻתַּר הַכֹּל - שֶׁכָּל הַפּוֹרֵשׁ מֵהֶן לְהִתְגַּיֵר, חֶזְקָתוֹ שֶׁפֵּרֵשׁ מִן הָרֹב. לְפִיכָךְ כְּשֶׁיִּתְגַּיֵּר הַגֵּר בַּזְּמַן הַזֶּה בְּכָל מָקוֹם - בֵּין אֲדוֹמִי, בֵּין מִצְרִי, בֵּין עַמּוֹנִי, בֵּין מוֹאָבִי, בֵּין כּוּשִׁי, בֵּין שְׁאָר הָאֻמּוֹת - אֶחָד הַזְּכָרִים וְאֶחָד הַנְּקֵבוֹת, מֻתָּרִין לָבוֹא בַּקָּהָל מִיָּד.