Jerusalem Talmud Ketubot 3.5

משנה: הַמְפַתֶּה נוֹתֵן שְׁלֹשָׁה דְבָרִים וְהָאוֹנֵס אַרְבָּעָה. הַמְפַתֶּה נוֹתֵן בּוֹשֶׁת וּפְגָם וּקְנָס. מוֹסִיף עָלָיו הָאוֹנֵס שֶׁנּוֹתֵן אֶת הַצַּעַר וְהַמְפַתֶּה אֵינוֹ נוֹתֵן אֶת הַצַּעַר. הָאוֹנֵס נוֹתֵן מִיַּד וְהַמְפַתֶּה לִכְשֶׁיּוֹצִיא. הָאוֹנֵס שׁוֹתֶה בַעֲצִיצוֹ וְהַמְפַתֶּה אִם רָצָא לְהוֹצִיא מוֹצִיא.

MISHNAH: The seducer pays for three things and the rapist for four. The seducer pays for shame, diminution of value, and fine. The rapist in addition pays for suffering; the seducer does not pay for suffering. The rapist pays immediately, the seducer only if he divorces her. The rapist drinks from his pot; the seducer may divorce if he wishes.

הלכה: הַמְפַתֶּה נוֹתֵן שָׁלֹשׁ כול׳. וּדְלֹא כְרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן פָּטַר אֶת הָאוֹנֵס מִן הַצַּעַר. לְמַה זֶה דוֹמֶה. לְחוֹתֵךְ יַבֶּלֶת חֲבֵירוֹ וְעָתִיד לְחַתְּכָהּ. לְמַה זֶה דוֹמֶה. לְקוֹצֵץ נְטִיעוֹת חֲבֵירוֹ וְעָתִיד לְחַתְּכָן. אָמְרוּ לוֹ. אֵינוֹ דוֹמָה נִבְעֶלֶת בְּאוֹנֵס לַנִּבְעֶלֶת בְּרָצוֹן. לֹא דוֹמָה נִבְעֶלֶת בְּאַשְׁפָּה לַנִּבְעֶלֶת בַּחוּפָּה. מַה מְקַיֵים רִבִּי שִׁמְעוֹן תַּחַת אֲשֶׁר עִינָּהּ. אָמְרֵי בְשֵׁם רַב חִסְדָּא. תִּיפְתָּר בְשֶׁבָּא עָלֶיהָ עַל הַקּוֹצִים.

HALAKHAH: “The seducer pays three,” etc. This does not follow Rebbi Simeon, since Rebbi Simeon freed the rapist from paying for suffering. To what can you compare this? To one who cuts somebody’s wart when that one would have cut it himself in the future. To what can you compare this? To one who cuts somebody’s trees when that one would have cut them himself in the future. They said to him, you cannot compare one who is deflowered by rape to one who is deflowered by consent; you cannot compare one who is deflowered on a dungheap to one who is deflowered in the bridal chamber! How does Rebbi Simeon interpret ’’because he mistreated her”? They said in the name of Rav Ḥisda, explain it that he raped her on thorns.

וְהַמְפַתֶּה לִכְשַיּוֹצִיא. אָמַר רַב חִסְדָּא. בְּשֶׁלֹּא רָצָה לְקַיֵים. אֲבָל אִם רָצָה לְקַיֵים אֵינוֹ נוֹתֵן כְּלוּם. תַּנֵּי רִבִּי יִשְׁמָעֵאל. כֶּסֶף יִשְׁקוֹל כְּמוֹהַר הַבְּתוּלוֹת. מַגּיד שֶהוּא עוֹשֶׂה אוֹתָן עָלָיו מוֹהַר. וְאֵין מוֹהַר אֶלָּא כְתוּבָּה. כְּמַה דְאַתְּ אָמַר הַרְבּוּ עָלַי מְאֹד מוֹהַר וּמַתָּן.

“The seducer only if he divorces her,” etc. Rav Ḥisda said, if he does not want to keep her. But if he decides to keep her, he does not give anything. Rebbi Ismael stated: “He should weigh silver appropriate for the bride-price of virgins”, which indicates that his obligation is for him that of bride-price, and bride-price is the ketubah; as it also says “add for me much bride-price and gifts.”

רִבִּי אֶלְעָזָר שָׁאַל. בְּנוֹת אֲנוּסָה מַהוּ שֶׁיְּהֵא לָהֶן בְּתְנַאי כְתוּבָּתָהּ. פְּשִׁיטָא לִי בָאֲנוּסָה דְּלֵית לָהּ בְּנִין דִּיכְרִין. כִּמְּפוּתָּה דְּלֵית לָהּ בְּנָן נוּקְבָן. אִין תֵּימַר תְּרֵיהוֹן צְרִיכָה לֵהּ. נִשְׁאוֹל. בְּנוֹת אֲנוּסָה וּבְנוֹת מְפוּתָּה מַהוּ שֶׁיֵּשׁ לָהֶן בְּתְנַאי כְתוּבָּה. הֵן דִּצְרִיכָה לִי כְרַבָּנִין. הֵן דִפְשִׁיטָא לֵיהּ כְּרִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה. דְּתַנֵּי. רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה אוֹמֵר. הָאוֹנֵס נוֹתֵן כְּתוּבַּת מְנָה.

Rebbi Eleazar asked: Do the daughters of the rape victim have the rights given by the ketubah stipulations? It is clear to me that the rape victim has no [ketubah] of the male children, and that the seduced victim has no [ketubah] of the male children. If you say that he questions in both cases, we could ask, do the daughters of the rape victim and the daughters of the seduced girl have the rights given by the ketubah stipulations? That is a problem following the rabbis, but it is obvious following Rebbi Yose ben Rebbi Jehudah; as it was stated: Rebbi Yose ben Rebbi Jehudah says, the rapist gives a mina as ketubah.