Kiddushin 19

Chapter 19

א אמר רבי זירא מודה רבי לענין קנס דכולהו משלמי מאי שנא מקטלא שאני התם דאמר קרא (דברים כב, כה) ומת האיש אשר שכב עמה לבדו
1 - Said R'Zera: Rabbi admits in respect to the fine, that they must all pay.<span class="x" onmousemove="('comment',' If a man violates an unbetrothed virgin he must pay a fine of fifty shekels: (Deut. XXII, 28f.) if a number of men violate her unnaturally, leaving her a virgin, they must all pay the same, as for a virgin.');"><sup>1</sup></span> Wherein does it differ from the death penalty?<span class="x" onmousemove="('comment',' That there Rabbi regards her a be'ulah.');"><sup>2</sup></span> - There it is different, because Scripture writes, then the man alone that lay with her shall die.<span class="x" onmousemove="('comment',' Ibid. 25; now, this is superfluous. since the next verse states: But unto the damsel thou shalt do nothing; hence it teaches that only the first man is stoned, but after he seduces her, even unnaturally, she is a be'ulah, and her ravishers are strangled.');"><sup>3</sup></span>
ב ורבנן האי לבדו מאי עבדי ליה מיבעי להו לכדתני' (דברים כב, כב) ומתו גם שניהם עד שיהיו שוין כאחד דברי ר' אושעיא רבי יונתן אומר ומת האיש אשר שכב עמה לבדו
2 And the Rabbis: how do they employ this word 'alone'? - They need it even as it was taught: [If a man be found lying with a woman married to a husband], then they shall both of them die:<span class="x" onmousemove="('comment',' Ibid. 22.');"><sup>4</sup></span> [this implies,] they must both be equal as one:<span class="x" onmousemove="('comment',' Rashi: both must have attained their majority and be liable to punishment, thus excluding an adult who violates a minor. Tosaf.: they must both be liable to the same death penalty; the reference is to R. Meir's view on this matter, q.v. Sanh. 66b.');"><sup>5</sup></span> this is R'Josiah's view.
ג ורבי יוחנן האי סברא מנא ליה אם כן נכתוב קרא בעולת איש מאי בעולת בעל ש"מ תרתי:
3 R'Jonathan maintained: 'then the man alone that lay wit her shall die'.<span class="x" onmousemove="('comment',' I.e., the man stands in a separate category, and need not be equal to the woman.');"><sup>6</sup></span> And R'Johanan: how does he know this ruling?<span class="x" onmousemove="('comment',' That only the husband renders her a be'ulah by unnatural intercourse etc.');"><sup>7</sup></span> - If so,<span class="x" onmousemove="('comment',' That the verse teaches only that cohabitation acquires a woman.');"><sup>8</sup></span>
ד איבעיא להו תחילת ביאה קונה או סוף ביאה קונה נפקא מינה כגון שהערה בה ופשטה ידה וקבלה קדושין מאחר
4 Scripture should have written, who had intercourse with a man; why [state], 'who had intercourse with a husband'? Hence both are inferred.<span class="x" onmousemove="('comment',' The emphasis on 'husband' shews that only he renders her a be'ulah etc.');"><sup>9</sup></span> The scholars propounded: Does the beginning of intercourse acquire [the woman] or the end of intercourse?
ה אי נמי לכהן גדול דקא קני בתולה בביאה מאי אמר אמימר משמיה דרבא כל הבועל דעתו על גמר ביאה:
5 The practical difference is, e.g. , if he performed the first stage of intercourse, and then she stretched out her hand and accepted kiddushin from another man;<span class="x" onmousemove="('comment',' If the beginning acquires, she belongs to the first; if not, to the second.');"><sup>10</sup></span> or whether a High Priest may acquire a virgin by intercourse.<span class="x" onmousemove="('comment',' A High Priest must marry a virgin; Lev. XXI, 13. Now, if the first stage acquires, he may betroth her by intercourse; but if the last stage, he may not, because immediately after the first stage she ceases to be a virgin, yet does not belong to him.');"><sup>11</sup></span> What then [is our ruling]? - Said Amemar in Raba's name: The mind of him who has intercourse is set on the completion of intercourse.<span class="x" onmousemove="('comment',' Hence the last stage is necessary.');"><sup>12</sup></span>
ו איבעיא להו ביאה נשואין עושה או אירוסין עושה נפקא מינה ליורשה
6 The scholars propounded: Does intercourse effect nissuin or erusin? The practical difference is in respect of his being her heir, defiling himself on her account and annulling her vows. If you say it effects nissu'in, he [the husband] succeeds her as heir, must<span class="x" onmousemove="('comment',' Or 'may', v. Sotah, 3a.');"><sup>13</sup></span>
ז וליטמא לה ולהפר נדריה אי אמרת נשואין עושה יורשה ומיטמא לה ומיפר נדריה ואי אמרת אירוסין עושה אינו יורשה ואינו מיטמא לה ואינו מיפר נדריה מאי
7 defile himself for her,<span class="x" onmousemove="('comment',' Even if he is a priest.');"><sup>14</sup></span> and can annul her vows.<span class="x" onmousemove="('comment',' Alone, without her father.');"><sup>15</sup></span> But if you say that it effects only erusin, he does not succeed her as heir, may not defile himself on her account, and cannot annul her vows.
ח אמר אביי ת"ש האב זכאי בבתו בקדושיה בכסף בשטר ובביאה וזכאי במציאתה ובמעשה ידיה ובהפרת נדריה ומקבל את גיטה ואינו אוכל פירות בחייה נישאת יתר עליו הבעל שאוכל פירות בחייה
8 What is our ruling? - Said Abaye: Come and hear: A father has a privilege over his daughter [if a minor] in respect of her kiddushin by money, deed or intercourse. And he is entitled to her findings, her labour, and the annulment of her vows; he can accept her divorce;<span class="x" onmousemove="('comment',' Even without her authority, if she was divorced whilst an arusah, and a na'arah.');"><sup>16</sup></span> but he does not enjoy usufruct during her lifetime.<span class="x" onmousemove="('comment',' If she inherit property through her maternal relations, her father has no claim to its usufruct while she is alive.');"><sup>17</sup></span>
ט קתני ביאה וקתני נישאת כי קתני נישאת אשארא
9 If she was married,<span class="x" onmousemove="('comment',' Lit., 'became a nesu'ah'.');"><sup>18</sup></span> her husband's rights exceeds his,<span class="x" onmousemove="('comment',' The husband's rights over his wife after nissu'in are greater than the father's over his daughter before nissu'in.');"><sup>19</sup></span> in that he enjoys the usufruct during her lifetime.
י אמר רבא תא שמע בת שלש שנים ויום אחד מתקדשת בביאה ואם בא עליה יבם קנאה וחייבין עליה משום אשת איש ומטמאה את בועלה
10 Now, intercourse is taught, and yet he [the Tanna] also teaches: If she was married!<span class="x" onmousemove="('comment',' Subsequent to intercourse; this proves that intercourse only effects erusin.');"><sup>20</sup></span> - 'If she married' may have been taught in reference to the other [privileges]. Raba said: Come and hear: A maiden aged three years and a day may be betrothed by intercourse, and if the yabam has intercourse with her, he acquires her. The penalty of adultery may be incurred through her: [if a menstruant,] she defiles him who has connections with her,
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