משנה: אֵלּוּ מְבִיאִין וְלֹא קוֹרִין. הַגֵּר מֵבִיא וְאֵינוֹ קוֹרֵא שֶׁאֵינוֹ יָכוֹל לוֹמַר אֲשֶׁר נִשְׁבַּע יי֨ לַאֲבוֹתֵינוּ לָתֵת לָנוּ. וְאִם הָֽיְתָה אִמּוֹ מִיִּשְׂרָאֵל מֵבִיא וְקוֹרֵא. וּכְשֶׁהוּא מִתְפַּלֵּל בֵּינוֹ לְבֵין עַצְמוֹ אוֹמֵר אֱלֹהֵי אֲבוֹת יִשְׂרָאֵל. וּכְשֶׁהוּא בְּבֵית הַכְּנֶסֶת אוֹמֵר אֱלֹהֵי אֲבוֹתֵיכֶם. וְאִם הָֽיְתָה אִמּוֹ מִיִּשְׂרָאֵל אוֹמֵר אֱלֹהֵי אֲבוֹתֵינוּ. MISHNAH: 67He only excludes valley figs. The following bring but do not make the declaration. The proselyte brings but does not make the declaration since he cannot say (Deuteronomy.26.3">Deut. 26:3): “That the Eternal had sworn to our forefathers to give us.” But if his mother was Jewish68The child of a Jewish mother is automatically Jewish. But since Kiddushin 3:10:1" href="/Jerusalem_Talmud_Kiddushin.3.10.1">Mishnah Qiddušin 3:12 states that “in all cases where marriage is possible and not sinful, the child is classified with the male”, the child is still classified as a proselyte. he brings and makes the declaration. When he prays in private69In the first benediction of the ‘Amidah prayer., he says “God of the forefathers of Israel.” When he is in the synagogue, he says “God of your forefathers.” But if his mother was Jewish he says “God of our forefathers.”
הלכה: וְאֵילּוּ מְבִיאִין וְלֹא קוֹרִין. רִבִּי יוֹנָה וְרִבִּי יוֹסֵא תְּרַוֵיהוֹן בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בִּבְנֵי קֵינִי חוֹתֵן מֹשֶׁה הִיא מַתְנִיתָא. וּבְנֵי קֵינִי חוֹתֵן מֹשֶׁה מְבִיאִין וְקוֹרִין. דִּכְתִיב לְכָה אִתָּנוּ וְהֵטַבְנוּ לָךְ. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי לָֽעְזָר לֹא אָמַר כֵּן אֶלָּא מָה טַעַם אָֽמְרוּ הָאֶפִּיטְרוֹפִּין וְהָעֶבֶד וְהַשָּׁלִיחַ וְהָאִשָּׁה וְטוּמְטוּם וְאַנְדְרוֹגֻינוֹס מְבִיאִין וְלֹא קוֹרִין. שֶׁהַגֵּר הֲרֵי אָמוּר בַּפָּרָשָׁה. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק תִּיפְתָּר בְּהָהֵן גֵּר דְּהָכָא בִּבְנֵי קֵינִי חוֹתֵן מֹשֶׁה. וּבְנֵי קֵינִי חוֹתֵן מֹשֶׁה מְבִיאִין וְקוֹרִין. HALAKHAH: 70The different interpretations of this Halakhah are discussed in Tosefta ki-Fshutah Zeraïm pp. 823–825.: “The following bring but do not make the declaration”. Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks of a proselyte of the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration, as it is written (Numbers.10.29">Num. 10:29): “Go with us and we shall treat you well.71In Tosephta 1:2: “Rebbi Jehudah said, all proselytes bring but do not make the declaration, except that a Qenite proselyte brings and makes the declaration.” This contradicts the opinion given here that a Qenite proselyte can make the declaration only if he is the son of a Jewish mother.
The problem is, why should the proselyte, son of a Jewish mother (Bikkurim 1:4:3" href="/Jerusalem_Talmud_Bikkurim.1.4.3">Note 68), be able to make the declaration? He would not be able to declare “that the Eternal had sworn to our forefathers to give us” since the Land was distributed to males only. The daughters of Ẓelofḥad could inherit only as sole heirs of their father who was of those counted at the Exodus; the Land was never promised to the females. But since the family of Jithro were invited by Moses to join the Israelites and received part of the Land (Judges.1.16">Jud. 1:16), a Qenite can declare “that the Eternal had sworn to give us” from his father’s side and “to our forefathers’ from the mother’s. {The hypothesis that the Qenites were not considered as Israelites at the conquest is difficult to accept.}” Rebbi Ḥizqiah in the name of Rebbi Eleazar did not say so72They do not disagree with the statement of R. Samuel ben Rav Isaac but with context and meaning. In the first version, only the sentence about the proselyte, son of a Jewish mother, refers to Qenites. but: Why did they say73Mishnah 5. The first three are not owners, the last three are not male. “the guardians, the slave, the agent, the woman, the sexless and the hermaphrodite can bring but do not make the declaration,” is not the proselyte mentioned here74Since the proselyte cannot say “that the Eternal had sworn to our forefathers to give us” but can make the declaration if his mother is Jewish, why cannot the persons mentioned in Mishnah 5 (with the exception of the slave) make the declaration since presumably they are children of a Jewish mother?? Rebbi Samuel ben Rav Isaac said, explain it by the proselyte mentioned here75Mishnah 5 in its entirety only deals with Qenites. This is difficult to accept since then the Mishnah would have become meaningless with the Babylonian exile., by the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration.
אָמַר רִבִּי יוֹסֵי קִייְמָהּ בִּנְיָמִן בַּר עַשְׁתּוֹר קוֹמֵי רִבִּי חִייָה בַּר בָּא. בְּגוֹי שֶׁבָּא בָעֲבֵירָה עַל בַּת יִשְׂרָאֵל הִיא מַתְנִיתָא. רִבִּי יוֹנָה לֹא אָמַר כֵּן אֶלָּא רִבִּי שָׁמַע לְאִילֵּין דְּבֵי בַּר עַשְׁתּוֹר דְּאִינּוּן גֵּרִים בְּנֵי גֵרִים אוֹמְרִין אֱלֹהֵי אֲבוֹתֵינוּ. וְהָא תַנִּינָן אִם הָֽיְתָה אִמּוֹ מִיִּשְׂרָאֵל אוֹמֵר אֱלֹהֵי אֲבוֹתֵינוּ. הָא גְּרִים בְּנֵי גֵרִים לֹא. אָמַר רִבִּי יוֹסֵה קִייְמָהּ בִּנְיָמִן בַּר עַשְׁתּוֹר קוֹמֵי רִבִּי חִייָה בַּר בָּא. רִבִּי חִזְקִיָה בְשֵׁם רִבִּי חִייָה בַּר בָּא קִייְמָהּ בַּר עַשְׁתּוֹר קוֹמֵינָן. בְּגוֹי שֶׁבָּא בָעֲבֵירָה עַל בַּת יִשְׂרָאֵל הִיא מַתְנִיתָא. Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman76Since the Torah in many places requires that the proselyte and the natural born Jew be equal in rights and duties, the proselyte mentioned here cannot be the child of a proselyte who by converting became a 100% Jew. The solution given is difficult since by Kiddushin 3:10:1" href="/Jerusalem_Talmud_Kiddushin.3.10.1">Mishnah Qiddušin 3:12 the child of an unconverted Gentile and a Jewish mother follows the mother only because there can be no marriage outside the faith in Jewish law. In similar situations, the Babli explains the rules to refer to a child of proselytes whose mother was pregnant when the parents converted. In that case, the child is Jewish but not the child of Jewish parents since at conception the parents were Gentile. E. g., if born on a Sabbath, if such a child is a male he cannot be circumcized on the Sabbath. Since a solution is chosen here which seems to contradict Kiddushin 3:10:1" href="/Jerusalem_Talmud_Kiddushin.3.10.1">Mishnah Qiddušin 3:12, one might infer that the Yerushalmi determines the status of the baby not by the status of the parents at conception (whose time is impossible to determine exactly) but at birth.. Rebbi Jonah did not say so, but: Rebbi77It seems that a name has disappeared here. heard those of the family bar Astor, who were proselytes, children of proselytes68The child of a Jewish mother is automatically Jewish. But since Kiddushin 3:10:1" href="/Jerusalem_Talmud_Kiddushin.3.10.1">Mishnah Qiddušin 3:12 states that “in all cases where marriage is possible and not sinful, the child is classified with the male”, the child is still classified as a proselyte., say “God of our forefathers.” But did we not state: “If his mother was Jewish he says ‘God of our forefathers’ ”? That means, not proselytes children of proselytes! Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba. Rebbi Ḥizqiah in the name of Rebbi Ḥiyya bar Abba: Benjamin bar Astor explained it before us: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman.
רִבִּי זְרִיקָן אָמַר רִבִּי זְעוּרָא בָּעֵי. כְּלוּם הוּא מִתְכַּוֵּין לֹא לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב. וְכִי אַבְרָהָם יִצְחָק וְיַעֲקֹב אֲבוֹתֵיהֶם הָיוּ. נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא לַזְּכָרִים שֶׁמָּא לַנְקֵיבוֹת. Rebbi Zeriqan said, Rebbi Zeïra asked: Do they not refer to Abraham, Isaac, and Jacob? Were Abraham, Isaac, and Jacob their forefathers? Did not the Holy One, praise to Him, swear to the males but not to the females78Since the females should not be important in this respect, the Mishnah is unexplainable.?
תַּנֵּי בְשֵׁם רִבִּי יְהוּדָה גֵּר עַצְמוֹ מֵבִיא וְקוֹרֵא. מַה טָעֲמָא כִּי אַב הֲמוֹן גּוֹיִם נְתַתִּיךָ. לְשֶׁעָבַר הָיִיתָ אַב לָאֲרָם. וְעַכְשָׁיו מִיכָּן וְהֵילֶךְ אַתָּה אַב לְכָל־הַגּוֹיִם. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר הֲלָכָה כְּרִבִּי יְהוּדָה. אָתָא עוֹבְדָא קוֹמֵי דְרִבִּי אַבָּהוּ וְהוֹרֵי כְּרִבִּי יְהוּדָה. It was stated in the name of Rebbi Jehudah: The proselyte himself brings and makes the declaration79Since this contradicts the statements of R. Jehudah in Tosephta 1:2, it is clear that the Tosephta was not known to the editors of the Yerushalmi.. What is the reason? (Genesis.17.5">Gen. 17:5) “For I made you the father of the multitude of Gentiles.” In the past you were the father of Aram, from now onwards you will be father of all Gentiles. Rebbi Joshua ben Levi said, practice follows Rebbi Jehudah. A case80About the prayers to be recited by proselytes. Since the Babli does not take up the problem, it agrees that the proselyte everywhere says “God of our forefathers.” came before Rebbi Abbahu and he instructed following Rebbi Jehudah.