II Reis 17:25 Passagens Relacionadas

Any person who converts because of love, i. e., a man because of a woman or a woman because of a man, or proselytes of the king’s table³¹People who convert in order to obtain a government post., or lion proselytes³²The ancestors of the Samaritans who converted because of fear of the lions (2K. 17:25 ff.), or the proselytes of Mordechai and Esther³³“And many of the people of the land became Jewish, for the fear of the Jews fell on them” (Esth. 8:17)., one does not accept. Rav said, they are proselytes³⁴This is rabbinic practice.; one does not reject them in the way one has to reject proselytes from the start³⁵A person who wants to become Jewish has to be told that he is better off not being a Jew (Babli Yebamot47b) and sent away; he can be accepted only if he comes back.
This is the translation of the text of L. The text is problematic since שֶׁמָּא “perhaps” is Babylonian Aramaic. According to G, one has to read: “They have to be approached a second time, to convert them for the name [of Heaven].” While the text of L represents rabbinic practice from the Middle Ages, the text of G has no echo in rabbinic literature. Therefore, the text of L has to be preferred.. But one accepts them; they need to be received in a friendly way; perhaps³⁶One continues to prove that in fact all categories of people enumerated in the Mishnah were among the returnees from the Babylonian captivity. they became proselytes for God²⁴I. e., were honest converts to be counted as Jews..

Why are Samaritans disqualified¹²⁰Why does one not intermarry with Samaritans?? Rebbi Joḥanan said, because they are lions’ proselytes¹²¹The originally Gentile part of the population of Samaria adopted the worship “of the local god” because they were attacked by lions, 2K. 17:24–41. In the Babli, Qiddušin 75b, this is identified as the teaching of R. Ismael.. But if somebody converted not for Heaven’s sake and then converted for Heaven’s sake, does one not accept him¹²²That argument may have had validity in the first few generations after the destruction of Samaria, but in talmudic times the Samaritans had been monotheists for at least 700 years.? Rebbi Joḥanan in the name of Rebbi Eleazar¹²³In Jebamot 7:6 (Note 129), “R. Ismael”. In the Babli, loc.cit., identified as teaching of R. Aqiba.: Because the child is a bastard if a Gentile or a slave have intercourse with a Jewish woman¹²⁴Assuming that the deportees from Cutha and Media who were resettled in Samaria were mostly male. When they intermarried with local Jewish women, in this opinion the children were all bastards.. But did not Rebbi Aqiba say, they are genuine proselytes¹²⁵Even if the preceding opinion were generally accepted, which it is not, it would be irrelevant concerning Samaritans. Agreed to in the Babli, loc.cit.? Because they require levirate marriage from the preliminarily married and free the definitively married¹²⁶Jebamot 1, Notes 192–196. Pharisaic tradition frees the preliminarily married woman and obligates the definitively married one. The Samaritan ruling had its partisans among the rabbinic school of Shammai (Jebamot 1:6, Note 193.). But do not the rabbis say, there is no bastard from a sister-in-law¹²⁷Even if a childless widow flouts the rules and marries an unrelated man without ḥalîṣah, the child is not a bastard and can marry in the congregation (Mishnah Jebamot 4:15). Therefore even a Samaritan who is the offspring of a rabbinically forbidden marriage should be an acceptable marriage partner.? Because they are not conversant with the fine points in writing bills of divorce¹²⁸There could be women divorced according to Samaritan rules who would not be considered divorced by rabbinic rules and, therefore, their children in a second marriage would be bastards not eligible for marriage with Jews.. But does not Rabban Gamliel accept their bills of divorce¹⁰⁶Kafr ‘Uthnay, a village near Megiddo on the Southern border of Jewish Galilee (Mishnah 7:7). While the Mishnah speaks only of a Samaritan witness, Rabban Gamliel accepted two Samaritans.? Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: Because they intermingled with the priests of the High Places: “He chose priests from the borderline of the people,¹²⁹1K. 12:31. The root קצה “to be distant, of the elite” of מקצת is identified with קוץ, קצץ “to cut, to chop off”, one of whose derivatives is קוֹץ “thorn”. (The same explanation is in the Babli, loc.cit., of R. Joḥanan following R. Ismael.) In any case, there is no reason to exclude marriages with Samaritans other than general convention; but cf. Demay 3:4, Note 98.”. Rebbi Ila said, from the “thorns” of the people, i. e., from the disqualified of the people.