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The Gemara says in Pesachim 112b that a person should not marry a convert. The Gemara is clearly implying a marriage between a female convert and a Jew who is not necessarily a Kohen.

Are there any other sources in the Gemara which say or suggest that a Jew should not marry a convert?

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  • Wasn't that a special directive to Rav Yehuda's sons?
    – sam
    May 9 at 15:05
  • Berachos 8b says the same thing. sefaria.org/…
    – Simcha
    May 9 at 15:56
  • @Simcha -- technically, you have answered the question. :-) May 9 at 20:30
  • The OP posits, unilaterally, based on the Gemara in Pesachim, that a person should NOT marry a convert. However Rabbi Avigdor Miller z"l had a more nuanced understanding of the Gemara in Pesachim, and posits, that there’s no problem today with marrying a gi’yores. torasavigdor.org/rav-avigdor-miller-on-marrying-a-giyores May 10 at 21:04
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In context, this was a special directive from Rabbi Yehuda haNasi to his sons. It is unclear whether he actually said this, since his actual words were the cryptic "Do not sit on the bed of an Aramean woman", and this is one of several interpretations proffered by the anonymous narrative voice of the Talmud.

In context, it seems to be a matter of good advice, rather than a prohibition. (Similarly, if it means not to literally sit, based on the incident with Rav Pappa where someone tried to frame him, it is good advice. Perhaps for the meaning of not sleeping without reciting Shema, a new recital of Shema at bedtime, as opposed to e.g. saying a pasuk, is a good idea.) He is not telling them not to eat a ham sandwich, for that is not something that needs to be said to one's children as particular advice.

As such, we would not necessarily expect that such advice finds basis elsewhere in the Talmud. Rashbam in his commentary on the page, writes:

לא תינסוב גיורתא - משום דאמרינן גיורא עד עשרה דרי לא תבזי ארמאה באפיה (סנהדרין צד.):

That is, he refers us to Sanhedrin 94a, that a convert, even descendants ten generations afterwards, one should not disparage a non-Jew in front of him, because he still identifies in some small measure with than non-Jewish identity. This, firstly, might be the parallel Talmudic statement for which you are searching. But, secondly, this reinforces the idea that this is not a legal statement, but a piece of advice, on the basis of how the person's identity could impact the relationship.

However, one should note that the royal members of Rabbi Yehuda the Prince's house had their pick of spouses, and could afford to be picky in this aspect. People are complex beings, and one should consider the whole person. While this is one aspect to consider (in terms of the person themselves and the identity of descendants, assuming that Rabbi Yehuda HaNasi actually did say it to his children), there are other positive and negative traits that potential spouses have to offer, and one should not blindly refuse to marry a convert, who may be a wonderful person with whom one could built a fine Jewish household, based one line in the Talmud.

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The gemara in Yevamot 24b states that

One suspected of relations with a gentile woman and she subsequently converted, may not marry that woman, since this will strengthen the suspicions against him. But if he did marry her, they, the judges of the court, do not remove her from him, i.e., they do not require him to divorce her.

The gemara a bit later clarifies this is the opinion of R Nechemia, and Rav disagrees and states "The halakha is in accordance with the statement of the one who says that they are all converts." and therefore it is possible to marry them. And such is the halakha (SA YD 268:12, MT Issurei Biah 13:17)

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