Frequently Asked Questions
Q: What does Deuteronomy 23:9 mean when it says 'the third generation' can enter the congregation of the Lord?
A: This verse refers to the descendants of certain nations (like Ammonites and Moabites) who were initially restricted from marrying into the Jewish people. According to Rashi and the Talmud (Yevamot 76b), the 'third generation' means the grandchildren of a convert from those nations—after two generations, their descendants are permitted to fully join the Jewish community.
Q: Why does the Torah restrict some nations from joining the Jewish people immediately?
A: The Talmud (Yevamot 76b) explains that certain nations, like Ammon and Moab, acted with cruelty or ingratitude toward the Jewish people (e.g., Moab hired Balaam to curse Israel). The restriction was a consequence of their actions. However, after sincere conversion and time (three generations), their descendants could fully integrate, showing that repentance and commitment to Torah can overcome past barriers.
Q: Does Deuteronomy 23:9 still apply today regarding converts?
A: According to halacha (Jewish law), the restrictions mentioned in this verse no longer apply today because the identities of the ancient Ammonite and Moabite nations have been lost through assimilation (Rambam, Hilchot Issurei Biah 12:25). All sincere converts are fully accepted into the Jewish people without generational limitations.
Q: What lesson can we learn from the 'third generation' rule in this verse?
A: The Midrash teaches that this law emphasizes the power of transformation and patience. Even those with a difficult past can, through dedication to Torah and mitzvot, eventually become part of the Jewish people. It also teaches that spiritual growth sometimes requires time, as seen in the three-generation process.
Context in Devarim (Deuteronomy)
The verse (Devarim 23:9) discusses the status of certain descendants—specifically those from Ammonite or Moabite lineage—and when they may be permitted to join the congregation of Hashem. The Torah restricts Ammonites and Moabites from entering "בִּקְהַל יְהוָה" (the assembly of Hashem) due to their historical actions against Bnei Yisrael (Devarim 23:4-5). However, this verse introduces an exception for their descendants after three generations.
Rashi's Explanation
Rashi (Devarim 23:9) clarifies that "דּוֹר שְׁלִישִׁי" (third generation) refers to the grandchildren of an Ammonite or Moabite convert. The prohibition applies only to the first two generations, but the third generation is permitted to fully join the Jewish people. Rashi bases this on the phrasing "יָבֹא לָהֶם" (shall enter for them), indicating that the restriction is lifted for later generations.
Rambam's Halachic Perspective
In Hilchot Issurei Biah (12:25), the Rambam codifies this law, stating that while Ammonite and Moabite men are permanently barred from marrying Jewish women (due to their ancestors' hostility), their female descendants may convert and marry into the Jewish people after three generations. This follows the principle that the prohibition was specific to the actions of Ammon and Moab, not an eternal rejection of their descendants.
Talmudic Discussion (Yevamot 77a)
The Gemara explores whether the restriction applies to both men and women. It concludes that the verse primarily restricts male Ammonites and Moabites, while their female descendants may convert and marry Jews after the third generation. This is derived from the term "בָּנִים" (children), which can imply a male-specific limitation.
Midrashic Insight (Sifrei Devarim 252)
The Midrash emphasizes the transformative power of time and repentance. Even those descended from hostile nations can eventually become part of Knesset Yisrael if they sincerely embrace Torah. The "third generation" signifies a complete break from their ancestors' negative traits, allowing full integration.
Practical Halachic Implications