Jerusalem Talmud Ketubot 1.3

משנה: הַגָּדוֹל שֶׁבָּא עַל הַקְּטַנָּה וְהַקָּטָן שֶׁבָּא עַל הַגְּדוֹלָה וּמוּכַּת עֵץ כְּתוּבָּתָן מָאתַיִם דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים מוּכַּת עֵץ כְּתוּבָּתָהּ מְנָה.

MISHNAH: If an adult male had sexual relations with an underage girl, or an underage boy with an adult female, or one injured by wood, their ketubot are 200 [zuz], the words of Rebbi Meïr. But the Sages say, the ketubah of one injured by wood is a mina.

הלכה: הַגָּדוֹל שֶׁבָּא עַל הַקְּטַנָּה כול׳. אֵי זֶהוּ קָטָן וְאֵי זוֹ קְטַנָּה. מִשּׁוּם רִבִּי יְהוּדָה בֶן חַגְרָא אָמְרוּ. קָטָן פָּחוֹת מִבֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד וּקְטַנָּה פְחוּתָה מִבַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. נִיחָא גָּדוֹל שֶׁבָּא עַל הַקְּטַנָּה הַבְּתוּלִין חוֹזְרִין. קָטָן שֶׁבָּא עַל הַקְּטַנָּה הַבְּתוּלִין חוֹזְרִין. קָטָן שֶׁבָּא עַל הַגְּדוֹלָה אֵין הַבְּתוּלִין חוֹזְרִין. אָמַר רִבִּי אָבִין. תִּפְתָּר שֶׁבָּא עָלֶיהָ שֶׁלֹּא כְדַרְכָּהּ. אָמַר רִבִּי יוֹסֵי בֵּרִבִּי אָבִין. וַאֲפִילוּ תֵימָא בִכְדַרְכָּהּ. קָטָן בִּיאָתוֹ בִיאָה. אֲבָל אֵין בוֹ כֹחַ לִיגַּע בַּסִּימָנִין. וְתַנֵּי כֵן. מַעֲשֶׂה שֶׁעִיבְּרָה וּבְתוּלֵיהָ קַיָימִין.

HALAKHAH: “If an adult male had sexual relations with an underage girl,” etc. What is an underage boy and what is an underage girl? They said in the name of Rebbi Jehudah ben Ḥagra, an underage boy is younger than nine years and one day, an underage girl is younger than three years and one day. One understands that if an adult male had sexual relations with an underage girl, her hymen repairs itself. If an underage boy has sexual relations with an underage female, her hymen repairs itself. But if an underage boy has sexual relations with an adult female, her hymen does not repair itself! Rebbi Abin, explain it that he had relations with her without penetration. Rebbi Yose ben Rebbi Abin said, you can even say that he had normal relations with her. The relations of an underage boy are relations but he does not have the force to damage her hymen. It was stated thus: It happened that [an adult] became pregnant while her hymen was intact.

מֵיתִבִּין לְרִבִּי מֵאִיר. בְּתוּלִין אֵין כָּאן. וְתֵימַר כְּתוּבָּה מָאתַיִם. אָמַר לוֹן. וְכִי בִבְתוּלִין הַדָּבָר תָּלוּי. הֲרֵי בוֹגֶרֶת אֵין לָהּ בְּתוּלִים וּכְתוּבָּתָהּ מֵאתַיִם. הֲרֵי בְּתוּלָה מִן הַנִּישּׂוּאִין יֵשׁ לָהּ בְּתוּלֵיהֶן וּכְתוּבָּתָהּ מְנָה. מֵאי כְדוֹן. בּוֹגֶרֶת לֹא בָטַל חֵינָהּ. בְּתוּלָה מִן הַנִּישּׂוּאִין בָּטַל חֵינָהּ. מַה פְלִיגִין. בְּמוּכַּת עֵץ. דְּרִבִּי מֵאִיר אָמַר. לֹא בָטַל חֵינָהּ. וְרַבָּנִין אָמְרִין. בָּטַל חֵינָהּ.

They objected to Rebbi Meïr: There is no hymen and you say, her ketubah is 200 [zuz]? He answered them, is that dependent on the hymen? But the adult has no hymen and her ketubah is 200! the virgin widow has a hymen and her ketubah is a mina! What is the reason? The adult still has all her grace; the virgin widow has lost her grace. Where do they disagree? If she was injured by wood. Rebbi Meïr says, she did not lose her grace, but the rabbis say, she lost her grace.

מַה פְלִיגִין. בְּתוּלָה הַנִּבְעֶלֶת מִן הַקָּטָן וּמִמִּי שֶׁאֵינוֹ אִישׁ כְּשֵׁירָה לִכְהוּנָה. תַּנֵּי רִבִּי חֲלַפְתָּא בַּר שָׁאוּל. כְּשֵׁירָה אֲפִילוּ לְכֹהֵן גָּדוֹל.

Did they disagree that a virgin who had sexual relations with an underage boy or with someone who is not a man is enabled for the priesthood? Rebbi Ḥalaphta ben Shaul said, she is enabled even for the High Priest.

רִבִּי יִרְמְיָה וְרִבִּי אִמִּי מַקְשֵׁי. מַה בֵּינָהּ לְבֵין הַנִּבְעֶלֶת בְּאֶצְבַּע. אִילּוּ הַנִּבְעֶלֶת בְּאֶצְבַּע שֶׁמָּא אֵינָהּ פְּסוּלָה לִכְהוּנָה. אָמַר רִבִּי חַגַּי. תִּיפְתָּר שֶׁבָּא עָלֶיהָ שֶׁלֹּא כְדַרְכָּהּ. בְּעָא רִבִּי חַגַּיי מֵיהַדֵּר בֵּיהּ. אָמַר לֵיהּ רִבִּי אַבָּא. לֹא תְהַדּוֹר בָּךְ. וְלָמָּה בְעָא רִבִּי חַגַּיי מֵיהַדֵּר בֵּיהּ. מִן הָדֵין דִּכְתִיב וְהוּא אִשָּׁה בִבְתוּלֶיהָ יִקָּח. עַד שֶׁתְּהֵא בְתוּלָה מִשְּׁנֵי צְדָדֶיהָ. וְדִכְוָותָהּ. בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ. בְּתוּלָה (מ)כְדַרְכָּהּ. וְאִישׁ לֹא יְדָעָהּ שֶׁלֹּא כְדַרְכָּהּ. אָמַר רִבִּי יִצְחָק בֶּן אֶלְעָזָר. אֲפִילוּ בְיָדֶיהּ לֹא תָבַע בָּהּ. שֶׁנֶּאֱמַר כִּי לֹא יָנוּחַ שֶׁבֶט הָרֶשַׁע עַל גוֹרָל הַצַּדִּיקִים. מַה עֲבַד לָהּ רִבִּי חַגַּיי עַד שֶׁלֹּא יַחֲזיֹר בּוֹ. פָּתַר לָהּ בְּהֶעֱרָיָיה. וְלָמָּה לֵית רַב יוֹסֵף פָּתַר לֵיהּ בְּהֶעֱרָיָיה. אָמַר רִבִּי מָנָא. דְּהִיא צְרִיכָה לָהּ. רִבִּי יוֹסֵי בְעָא. הֶעֱרָיָיה בְּזָכוֹר מָהוּ. הֶעֱרָיָיה בַּבְּהֵמָה מָהוּ. כַּד שְׁמַע רִבִּי יִרְמְיָה הָדָא דְרִבִּי חַגַּיי אָמַר. לֹא עַל הָדָא הֲוָה רִבִּי אִמִּי מַקְשֶׁה.

Rebbi Jeremiah and Rebbi Ammi asked: What is the difference between her and one who had sex with a finger? Is the one who had sex with a finger not disabled for priesthood? Rebbi Haggai said, explain it that there was no penetration. Rebbi Haggai wanted to change his mind; Rebbi Abba said to him, do not change your mind. Why did Rebbi Haggai want to change his mind? Because of the verse: “But he shall marry a wife in her virginities,” only if she is a virgin in both respects. Similarly, “a virgin and no man had known her.” A virgin, with respect to penetration. No man had known her, without penetration. Rebbi Isaac ben Eleazar said, [no man] ever had wanted to touch her hand, for it was said: “The staff of evil shall not rest on the just’s lot.” Why did Rebbi Haggai want to change his mind? He could explain it by “touching”. Why does (Rav Yosef) [Rebbi Yasa] not explain it by “touching”? Rebbi Mana said, because it presented a problem for him: Rebbi Yasa asked: What is the legal status of “touching” with a male? “Touching” with an animal? When Rebbi Jeremiah heard that of Rebbi Haggai, he said, that was not Rebbi Ammi’s problem.