Jerusalem Talmud Sanhedrin 9.1

משנה: אֵילּוּ הֵן הַנִּשְׂרָפִין הַבָּא עַל אִשָּׁה וּבִתָּהּ וּבַת כֹּהֵן שֶׁזִּנְּתָה. יֵשׁ בִּכְלָל אִשָּׁה וּבִתָּהּ בִּתּוֹ וּבַת בִּתּוֹ וּבַת בְּנוֹ וּבַת אִשְׁתּוֹ וּבַת בִּתָּהּ וּבַת בְּנָהּ.

MISHNAH: The following are to be burned: one who copulates with a woman and her daughter, and the daughter of a Cohen who committed adultery. In the category of a woman and her daughter are included his daughter, his daughter’s daughter, his son’s daughter, his wife’s daughter, her daughter’s daughter, and her son’s daughter. The following are to be beheaded: the murderer, and the inhabitants of a seduced town.

הלכה: אֵילּוּ הֵן הַנִּשְׂרָפִין כול׳. תַּמָּן תַּנִּינָן.

HALAKHAH: “The following are to be burned,” etc. There, we have stated:

נוֹשְׂאִין עַל הָאֲנוּסָה וְעַל הַמְפוּתָּה. כֵּינִי מַתְנִיתָא. נוֹשְׂאִין אחד הָאֲנוּסָה וְאחד הַמְפוּתָּה. אָנַס אִשָּׁה מוּתָּר בְּאִמָּהּ. פִּיתֶּה אִשָּׁה מוּתָּר בְּבִתָּהּ.

“One may marry [relatives of] a rape victim or a seduced woman.” So is the Mishnah: One may marry after a rape or after a seduction. If he raped a woman, her mother is permitted. If he seduced a woman, he daughter is permitted.

הָאוֹנֵס וְהַמְפַתֶּה עַל הַנְּשׂוּאָה חַיָיב. אָמַר רִבִּי יוֹחָנָן. דֶּרֶךְ נִישּׂוּאִין שָׁנוּ. נָשָׂא אִשָּׁה וְאַחַר כָּךְ אָנַס אֶת אִמָּהּ חַיָיב. נָשָׂא אִשָּׁה וְאַחַר כָּךְ פִּיתָּה אֶת בִּתָּהּ חַיָיב.

“He who rapes or seduces [a relative of] a married woman is [criminally] liable.” Rebbi Joḥanan said, one stated this for marriage. If he married a woman and then raped her mother, he is [criminally] liable. If he married a woman and then seduced her daughter, he is [criminally] liable.

אָמַר רִבִּי לָעְזָר. סוּמָכוֹס וְרִבִּי יוֹחָנָן בֶּן נוּרִי אָמְרוּ דָּבָר אֶחָד. דְּתַנִּינָן תַּמָּן. שְׁחָטָהּ וְאֶת בַּת בִּתָּהּ וְאַחַר כָּךְ שָׁחַט אֶת בִּתָּהּ סוֹפֵג אֶת הָאַרְבָּעִים. סוּמָכוֹס אוֹמֵר מִשּׁוּם רַבִּי מֵאִיר. סוֹפֵג אֶת שְׁמוֹנִים. תַּמָּן תַּנִּינָן. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר. הַבָּא עַל חֲמוֹתוֹ חַיָיב עָלֶיהָ מִשּׁוּם חֲמוֹתוֹ וְאֵם חֲמוֹתוֹ וְאֵם חָמִיו. אָמְרוּ לוֹ. שְׁלָשְׁתָּן שֵׁם אֶחָד הֵן. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. מוֹדֶה סוּמָכוֹס לְרִבִּי יוֹחָנָן. אַשְׁכַּח תַּנֵּי. עוֹד הִיא בְמַחֲלוֹקֶת. מַה טַעֲמָא דְרִבִּי יוֹחָנָן בֶּן נוּרִי. מַה אִשָּׁה וּבִתָּהּ וּבַת בִּתָּהּ בִּשְׁנֵי לָאוִין. אַף אִשָּׁה (וּבִתָּהּ) וּבַת בִּתָּהּ בִּשְׁנֵי לָאוִין. מַה טַעֲמוֹן דְּרַבָּנִין. מַה בַת בְּנָהּ וּבַת בִּתָּהּ בְּלָאו אֶחָד אַף אִשָּׁה וּבַת בִּתָּהּ וּבַת בְּנָהּ בְּלָאו אֶחָד.

Rebbi Eleazar said, Symmachos and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” There, we have stated: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be liable because of his mother-in-law, his mother-in-law’s mother, and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees with Rebbi Joḥanan. It was found stated: it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and (her daughter) [her son’s daughter] and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall the under same prohibition.

כְּתִיב עֶרְוַת אִשָּׁה וּבִתָּהּ לֹא תְגַלֵּה. וּכְתִיב וְאִישׁ אֲשֶׁר יִַקּח אֶת אִשָּׁה וְאֶת אִמָּהּ זִמָּה הִיא. בְּכוּלְּהֹם כְּתִיב שְׁכִיבָה וּבָהּ כְּתִיב לְקִיחָה. לְלַמְּדָךְ שֶׁאֵינוֹ חַיָיב עַל הַשְּׁנִיָיה עַד שֶׁתְּהֵא לְקוּחָה לוֹ. אוֹ אֵינוֹ מִתְחַיֵיב עָלֶיהָ אֶלָּא עַל דֶּרֶךְ נִישּׂוּאִין. לָמַדְנוּ שֶׁאֵין קִידּוּשִׁין תּוֹפְסִין בָּעֲרָיוֹת. וְהָא כְתִיב לֹא יִַקּח אִישׁ אֶת אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כֲּנף אָבִיו. בָּא לְהוֹדִיעָךְ שֶׁהָיָה מוּתָּר בָּהּ עַד שֶׁלֹּא נִישֵּׂאת לְאָבִיו. וְהָכְתִיב וְאִישׁ אֲשֶׁר יִקַּח אֶת אֵשֶׁת אָחִיו. מָה הוּא בָא לְהוּדִיעָךְ. שֶׁהָיָה מוּתָּר בָּהּ עַד שֶׁלֹּא נִישֵּׂאת לְאָחִיו. וְתוּבָן עַל יְדֵי יִיבּוּם. וְהָכְתִיב וְאִשָּׁה אֶל אֲחוֹתָהּ לֹא תִקָּח. בָּא לְהוֹדִיעָךְ שֶׁהָיָה מוּתָּר עַד שֶׁלֹּא נָשָׂא אֲחוֹתָהּ. וְתוּבָן לְאַחַר מִיתַת אַחוֹתָהּ. וְהָכְתִיב וְאִישׁ אֲשֶׁר יִקַּח אֶת אֲחוֹתוֹ בַּת אָבִיו אוֹ בַת אִמּוֹ וְרָאָה אֶת עֶרְוָתָהּ וְהִיא תִרְאֶה אֶת עֶרְוָתוֹ חֶסֶד הוּא. שֶׁלֹּא תֹאמַר. קַיִן נָשָׂא אֶת אֲחוֹתוֹ. הֶבֶל נָשָׂא אֶת אֲחוֹתוֹ. חֶסֶד עָשִׂיתִי עִם הָרִאשׁוֹנִים שֶׁיִיבָּנֶה הָעוֹלָם מֵהֶם. אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה. וְהָכְתִיב אַלְמָנָה וּגְרוּשָׁה וַחֲלָלָה זוֹנָה אֶת אֵלֶּה לֹא יִקָּח. בָּא לְהוֹדִיעָךְ שֶׂאִם קִידְּשָׁהּ תָּפְסוּ בָהּ קִידּוּשִׁין.

It is written, the genitals of a woman and her daughter you shall not uncover, and it is written, if a man take a woman and her mother, it is taboo. Everywhere is written lying with, but here is written taking, to teach you that he cannot be [criminally] liable for the second woman unless she be taken by him. Or maybe he is [criminally] liable only by marriage? We already said that there is no valid incestuous marriage. But is it not written: Nobody may marry his father’s wife, and he should not uncover his father’s garment’s corner? This comes to tell that she was permitted to him before his father married her. But is it not written: If a man take his brother’s wife? This comes to tell you that she was permitted to him before his brother married her. This is understood by levirate. But is it not written: You should not take a woman in addition to her sister? This comes to tell you that she was permitted to him before he married her sister. This is understood after her sister’s death. But is it not written: A man who would take his sister, his father’s daughter or his mother’s daughter, it is ḥesed? That you should not say that Cain married his sister, Abel married his sister, it is charitable, I was charitable with the first generations so the world could be inhabited; I said, the world was built on ḥesed. But is it not written: Widow, divorcee, and desecrated, these he shall not take? This comes to tell you that if he became betrothed to her, the betrothal is valid.

רַב הוּנָא אָמַר. עַד כְּדוֹן בַּת בִּתּוֹ לְנִישּׂוּאִין. בַּת בִּתּוֹ מִן הָאוֹנְסִין. כְּתִיב עֶרְוַת בַּת בִּנְךָ אוֹ בַת בִּתְּךָ לֹא תְגַלֶּה עֶרְוָתָן. מָה אֲנָן קַיָימִין. אִם לְנִישּׂוּאִין הֲרֵי כְּבָר אָמוּר. אֶלָּא אִם אֵינוֹ עִנְיָין לְנִישּׂוּאִין תְּנֵיהוּ עִנְיָין לְאוֹנְסִין. עַד כְּדוֹן בַּת בִּתּוֹ. בִּתּוֹ מְנַיִין. רַב אָמַר. אִם עַל בַּת בִּתּוֹ הוּא מוּזְהָר עַל בִּתּוֹ לֹא כָל שֶׁכֵּן. אִם עַל בַּת בִּתּוֹ הוּא עָנוּשׁ כָּרֵת לֹא כָל שֶׁכֵּן עַל בִּתּוֹ.

(Rav Huna said:) so far his daughter’s daughter from marriage. His daughter’s daughter from a rape? It is written, the genitals of your son’s daughter or your daughter’s daughter you shall not uncover. Where do we hold? If from marriage, it already had been said. So it cannot refer to marriage but must refer to rape. So far about his daughter’s daughter; from where his daughter? Rav said, if he is forewarned about his daughter’s daughter, so much more for his daughter! If for his daughter’s daughter he is subject to punishment (by extirpation), so much more for his daughter!

מְנָא לֵיהּ. אַשְׁכַּח תַּנֵּי חִזְקִיָּה. וּבַת אִישׁ כֹּהֵן כִּי תֵחֵל לִזְנוֹת. מַה תַלְמוּד לוֹמַר אִישׁ. אֶלָּא לָהָבִיא הַבָּא עַל בִּתּוֹ מִן הָאוֹנְסִין שֶׁהוּא בִשְׂרֵיפָה.

From where does he have this? If was found stated by Ḥizqiah: And if the daughter of a Cohen man start to whore. Why does the verse say man? To include one who copulates with his daughter from a rape among the burned.

רַב חוּנָה שָׁמַע כּוּלְּהוֹן מִן הָכָא. עֶרְוַת אִשָּׁה וּבִתָּהּ לֹא תְגַלֵּה. וּכְתִיב וְאִישׁ אֲשֶׁר יִקַּח אֶת אִשָּׁה וְאֶת אִמָּהּ זִמָּה הִיא. זִמָּה זִמָּה לִגְזֵירָה שָׁוָה. מַה לְמַטָּן שְׁלֹשָׁה דוֹרוֹת אַף לְמַעֲלָן שְׁלֹשָׁה דוֹרוֹת. מַה לְמַטָּן בְּלֹא תַעֲשֶׂה אַף לְמַעֲלָן בְּלֹא תַעֲשֶׂה. מַה לְמַטָּן דֶּרֶךְ נִישּׂוּאִין אַף לְמַעֲלָן דֶּרֶךְ נִישּׂוּאִין. מַה לְמַטָּן בִּשְׂרֵיפָה אַף לְמַעֲלָן בִּשְׂרֵיפָה. מַה לְמַטָּן עָשָׂה בַת זָכָר כְּבַת נְקֵיבָה אַף לְמַעֲלָן נַעֲשָׂה בַת זָכָר כְּבַת נְקֵיבָה.

Rav Huna understood all of these [rules] from this verse: The genitals of a woman and her daughter you should nor uncover. And it is written, if a man take a woman and her daughter, it is taboo. Taboo-taboo for an equal cut. Since there are three generations downwards, so there are three generations upwards. Since there is a prohibition downwards, there is a prohibition upwards. Since downwards one requires marriage, so upwards one requires marriage. Since downwards they are burned, so upwards they are burned. Since downwards He gave the male’s daughter the same status as the female’s daughter, so upwards we give the male’s daughter the same status as the female’s daughter.

וּכְרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. גְּזֵירָה שָׁוָה בְּמָקוֹם שֶׁבָּא. דּוֹר שְׁלִישִׁי לְמַטָּה מְנַיִין שֶׂהוּא בְלֹא תַעֲשֶׂה. (וּכְרַבָּנִין דִּינּוּן אָמְרִין. גְּזֵירָה שָׁוָה בְּמָקוֹם שֶׁבָּאת. דּוֹר שְׁלִישִׁי לְמַטָּה מְנַיִין שֶׂהוּא בָא בְלֹא תַעֲשֶׂה.) וּכְרַבָּנִין דִּינּוּן אָמְרִין. גְּזֵירָה שָׁוָה כָּאָמוּר בָּהּ. דּוֹר שְׁלִישִׁי לְמַעֲלָה מְנַיִין שֶׂהוּא בִּשְׂרֵיפָה. בֵּין כְּרַבָּנִין בֵּין כְּרִבִּי מֵאִיר דּוֹר שְׁלִישִׁי לְמַטָּה מְנַיִין שֶׂהוּא בְלֹא תַעֲשֶׂה. אָמַר רִבִּי יוֹסֵי. מִכֵּיוָן דִכְתִיב זִמָּה זִמָּה כְּמִי שֶׁכּוּלְּהֹם כָּאן.

And following Rebbi Meïr? Since Rebbi Meïr said, a gezerah šawah is at the place it comes from, from where is the third generation downwards forbidden? (And following the rabbis, who say, a gezerah šawah is at the place it comes from, from where is the third generation downwards forbidden?) And following the rabbis, who say, a gezerah šawah is said about them, from where is the third generation upwards punished by burning? Both for Rebbi Meïr and the rabbis, from where that the third generation downwards is forbidden? (Rebbi Yose said,) since it is written taboo-taboo, it is as if all were there.

אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. עוֹד הוּא אִית לֵיהּ אַזְהָרָה מִן תַּמָּן. אַל תְּחַלֵּל אֶת בִּתְּךָ לְהַזְנוֹתָהּ.

Rebbi Yose ben Rebbi Abun said, one may even understand this from the warning: Do not desecrate your daughter to force her into prostitution.

רִבִּי חַגַּיי בְּעָא קוֹמֵי רִבִּי יוּסֵי. לָמָּה לֵי נָן אָמְרִין. בִּתְּךָ לֹא תְגַלֶּה בַּת בִּתְּךָ לֹא תְגַלֶּה. אָמַר לֵיהּ. וְיֵימַר קִרְיָיא עֶרְוַת אִשָּׁה וּבַת בִּתָּהּ לֹא תְגַלֶּה וַאֲנָן אָמְרִין. בִּתְּךָ לֹא תְגַלֶּה בַּת בִּתְּךָ לֹא תְגַלֶּה.

Rebbi Ḥaggai asked before Rebbi Yose: Why do we not say, “your daughter you should not uncover, your daughter’s daughter you should not uncover”? He said, if it were written “the genitals of a woman and her daughter’s daughter you shall not uncover,” we would have said “your daughter you should not uncover, your daughter’s daughter you should not uncover”.

שְׁנַיִם לָאוִין וְכָרֵת אֶחָד לָאוין חוֹלְקִין אֶת הַהִכָּרֵת. וּמַה טַעֲמָא. עַל בְּשַׂר אָדָם לֹא יִיסָךְ וּבְמַתְכֹּנְתּוֹ לֹא תַעֲשׂוּ כָּמוֹהוּ וגו׳. וּכְתִיב אִישׁ אֲשֶׁר יִרְקַח כָּמוֹהוּ וגו׳. הָדָא אָמְרָה. שְׁנֵי לָאוִין וְכָרֵת אֶחָד חוֹלְקִין אֶת הַהִכָּרֵת.

If there are two prohibitions and one liability to extirpation, the prohibitions split the extirpation. What is the reason? On human flesh it may not be rubbed and in its proportions you should not make [a compound] like it, etc.. And it is written: A man who would compound like it, etc. This implies that for two prohibitions and one liability to extirpation, the prohibitions split the extirpation.

בְּעוֹן קוּמֵי רִבִּי אַבָּהוּ. הַבָּא עַל אִשָׁה וְיָלְדָה בַת וְחָזַר וּבָא עָלֶיהָ חַיָיב עָלֶיהָ מִשׁוּם אִשָּׁה וּבִתָּהּ וּבַת בִּתָּהּ וּבַת בְּנָהּ. אָמַר לוֹן שַׁאֲרָה הֵנָּה זִמָּה הִיא. כּוּלְּהֹם מִשׁוּם זִימָּה.

They asked before Rebbi Abbahu: If [a man] copulated with a woman, she had a daughter, and after that he came and copulated with the latter. Is he [criminally] liable about her because of a woman and her daughter, her daughter’s daughter, and her son’s daughter? He said to them, they are relatives, it is taboo, all because of taboo.

מַה טַעֲמָא דְרִבִּי יְהוּדָה. לֹא יִקַּח אִישׁ אֶת אֵשֶׁת אָבִיו לֹא יְגַלֶּה כֲּנף אָבִיו. זוֹ אֲנוּסָתוֹ. מַה מְקַיְימִין רַבָּנִין כְּנַף. תַּמָּן אָמְרִין וְלָא יָדְעִין אִין שְׁמוּעָה זוֹ. כָּנָף זוֹ שֶׁהִוא זְקוּקָה לְאָבִיו. וְלֹא כָךְ אֵינוֹ חַיָיב עָלֶיהָ מִשּׁוּם אֵשֶׁת אָבִיו. אָמַר רִבִּי הִילָא. לְהַתְרָיָיה. שֶׁאִם הְתְרוּ בוֹ מִשּׁוּם אֵשֶׁת אָב לוֹקֶה. מִשּׁוּם כָּנָף לוֹקֶה. מוֹדֶה רִבִּי יוּדָה בְמַכּוֹת. מוֹדֶה רִבִּי יוּדָה בְקָרְבָּן. מוֹדֶה רִבִּי יוּדָה בִשְׁאָר כָּל הָאֲנָשִׁים שֶׁהוּא פָטוּר. מוֹדֶה רִבִּי יוּדָה שֶׁאִם קִידְּשָׁהּ תָּפְשׂוּ בָהּ קִידּוּשִׁין.

What is the reason of Rebbi Jehudah? A man may not take his father’s wife, and he should not uncover his father’s wing; that is his rape victim. How do the rabbis explain “his father’s wing”? There, they say and they do not know the origin of the tradition, that refers to a wing which is in need of his father. Would he not anyhow be [criminally] liable for her because of “his father’s wife”? Rebbi Hila said, because of forewarning; if he was warned because of his father’s wife he will be whipped, and because of his father’s wing he will be whipped. Rebbi Jehudah agrees about whipping. Rebbi Jehudah agrees about sacrifice. Rebbi Jehudah agrees about all other men that he is free. Rebbi Jehudah agrees that if he marries her preliminarily that the preliminary marriage is legally valid.

רִבִּי חַגַּיי בְּעָא קוֹמֵי רִבִּי יוֹסֵי. מַהוּ שֶׁיְּהֵא הַוְולָד מַמְזֵר כְּרִבִּי יוּדָה. אָמַר לֵיהּ. לֹא יָבוֹא פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יְי הִפְסִיק הָעִנְיָין. וְיַפְסִיק הָעְנְיָין לְעִנְיָין אֵשֶׁת אָב. אֵשֶׁת אָב בִּכְלָל כָּל הָעֲרָיוֹת הָיְתָה וְיָצָאת מִכְּלָלָהּ לְלַמֵּד עַל כָּל הָעֲרָיוֹת לְמַמְזֵר. וְתֵצֵא אֲנוּסָה וּתְלַמֵּד עַל כָּל הָאֲונֻסִים לְאִסּוּר. אֵשֶׁת אָב בִּכְלָל כָּל הָעֲרָיוֹת הָיָית וְיָצָאת מִכְּלָלָהּ לְלַמֵּד עַל כָּל הָעֲרָיוֹת לְמַמְזֵר. אִית לָךְ מֵימַר הָכָא. אֲנוּסָה בִּכְלָל הָיָית וְיָצָאת מִכְּלָלָהּ לְלַמֵּד עַל כָּל הָאֲונֻסִים. וְתֵצֵא אֵשֶׁת אָב וּתְלַמֵּד עַל אֲנוּסָתָהּ. אָמַר לֵיהּ. אִם אֵשֶׁת אָב הִיא אֵינָהּ אֲנוּסָה. וְאִם אֲנוּסָה הִיא אֵינָהּ אֵשֶׁת אָב.

Rebbi Ḥaggai asked before Rebbi Yose: Is the child a bastard following Rebbi Jehudah? He said to him, No one with a damaged testicle or with cut-off penis may marry into the Eternal’s congregation interrupts the argument. It interrupted the argument in the matter of the father’s wife. The father’s wife was part of the set of all incest prohibitions; it was selected from this set to teach about bastardy for all incest prohibitions. Similarly, let the rape victim be selected to teach a prohibition concerning all rape victims. The father’s wife was part of the set of all incest prohibitions; it was selected from this set to teach about bastardy for all incest prohibitions. Can you say here that the rape victim was in the set, that it could teach a prohibition concerning all rape victims? Why cannot the father’s wife be selected to teach about the rape victim in her case? He said to him, if she is his father’s wife, she is not his rape victim; if she is the father’s rape victim, she is not his wife.