7:14: But now they (your children) are holy.
Israel is holy seed זרע הקדש;
see above tractate Semaḥot 7 at § 1 Cor 7:9. The proselyte shares in this
holiness קְדֻשָּׁה as soon as he has converted to Judaism. It
is therefore said that his children who were born to him while he was still in
the gentile world were not begotten or born in holiness. However, it is said
that the children who were conceived and born after he and his wife have
converted to Judaism were begotten and born in holiness.
Mishnah Ketubbot 4.3: If the daughter of a female proselyte converted
to Judaism with her mother and had intimacy (as an engaged woman), she will be
strangled. The stipulations about the door of her father’s house (Deut 22:21)
and about the hundred pieces of silver (Deut 22:19) also do not apply to her
(since these are valid only for women who were born as Israelites). If her
conception did not occur not in holiness שלא בקדשה (= before the mother converted to Judaism) and her birth was in
holiness בקדשה (= after her conversion), she will (in
case she has intimacy as an engaged woman) be stoned (as an Israelite woman who
has intimacy as an engaged woman). However, the stipulations about the door of
her father’s house (Deut 22:21) and about the hundred pieces of silver (Deut
22:19) also do not apply to her. If her conception and her birth happened in
holiness בקדשה (= after the mother converted to Judaism),
she counts as a daughter of Israel in every respect. ‖ Mishnah Yebamot 11.2: If
the sons of a female proselyte converted to Judaism with her, they carry out
neither the ceremony of the removal of the shoe (to avoid levirate marriage)
nor levirate marriage, even if the conception of the first did not occur in
holiness (before the conversion) and his birth occurred in holiness (after the
conversion) and the conception and the birth of the second occurred in holiness
(for the first one stems from a time when the levirate law did not apply to
him). ‖ Babylonian Talmud Yebamot 42A: Raba († 352) responded, “A proselyte and
his wife who have converted to Judaism must wait for three months (after their
conversion in order to have intercourse). What needs to be tested in this case?
Something here also needs to be tested: it is a test to differentiate between
the seed that is sown in holiness (after the conversion) and the seed that is
not sown in holiness (before the conversion).” — See further examples in t.
Bek. 6.3 (540) at § Luke 2:22f., n. f;
b. Sanh. 57B at § Rom 1:26 A, #1; t. Yebam. 12.2 (254) at § 1 Cor 5:1 B, #4, n.
b, fifth S-B footnote in section.
(Hermann L. Strack and Paul Billerbeck, A Commentary on the New
Testament from the Talmud and Midrash, ed. Jacob N. Cerone, 4 vols. [trans.
Andrew Bowden and Joseph Longarino; Bellingham, Wash.: Lexham Press, 2021], 3:434)
