Commentary for Kiddushin 34:18

עובד כוכבים את הגר וגר את הגר אינו לא מדברי תורה ולא מדברי סופרים דתנן לוה מעות מן הגר שנתגיירו בניו עמו לא יחזיר לבניו ואם החזיר אין רוח חכמים נוחה הימנו

[But the succession of] a proselyte [to the estate of] a heathen is not in accordance with Biblical law but by the law of the Soferim.<span class="x" onmousemove="('comment',' Lit., 'scribes,' the designation of the early body of teachers beginning with Ezra and ending with Simeon the Just, though sometimes it would appear to apply to later Talmudists too; e.g., in R.H. 19a. The Rabbis derive the word from safar, to count: hence the body who counted the letters of the Torah or grouped subjects by number; e.g., four chief causes of damage, thirty-nine principal modes of labour forbidden on the Sabbath (infra 30a; Sanh. 106b) . Weiss, Dor, I, 50, maintains that they were so called on account of their skilled calligraphy; and also, because they taught from a scroll (sefer) . This body has been identified with the Men of the Great Synagogue (Z. Frankel, Darke ha-Mishnah, p. 8; N. Krochmal, More Nebuke ha-Zeman, ch. X, 186) . Weiss op. cit. p. 58 maintains that they were separate bodies, though their objects were alike. The Soferim were the theoretical scholars who interpreted the law; the Men of the Great Synagogue were the practical legislators.');">²³</span> For we learnt: If a proselyte and a heathen succeed their father, a heathen: the proselyte may say to the heathen, 'You take the idols, I [will take] money'; 'you take the wine of libation<span class="x" onmousemove="('comment',' Wine handled by a Gentile, so called as he might have dedicated the wine for a libation to a heathen deity.');">²⁴</span> and I will take fruit.'

Daf Shevui to Kiddushin