Jerusalem Talmud Yevamot 11.1

משנה: נוֹשְׂאִין עַל הָאֲנוּסָה וְעַל הַמְפוּתָּה. הָאוֹנֵס וְהַמְפַתֶּה עַל הַנְּשׂוּאָה חַיָיב. נוֹשֵׂא אָדָם אֲנוּסַת אָבִיו וּמְפוּתַּת אָבִיו אֲנוּסַת בְּנוֹ וּמְפוּתַּת בְּנוֹ. רִבִּי יְהוּדָה אוֹסֵר בַּאֲנוּסַת אָבִיו וּבִמְפוּתַּת אָבִיו.

MISHNAH: One may marry [relatives of] a rape victim or a seduced woman. He who rapes or seduces [a relative of] a married woman is guilty. A person may marry his father’s rape victim or seduced woman, his son’s rape victim or seduced woman. Rebbi Jehudah prohibits his father’s rape victim or seduced woman.

הלכה: נוֹשְׂאִין עַל הָאֲנוּסָה כול׳. כֵּינִי מַתְנִיתִין. נוֹשְׂאִין אַחַר הָאֲנוּסָה וְאַחַר הַמְפוּתָּה. אָנַס אִשָּׁה מוּתָּר בְּאִמָּהּ. פִּיתֶּה אִשָּׁה מוּתָּר בְּבִתָּהּ.

HALAKHAH: “One may marry [relatives of] a rape victim or a seduced woman,” etc. So is the Mishnah: One may marry after a rape victim or seduced woman. If he raped a woman, her mother is permitted; if he seduced a woman, her 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 פִּיתֶּה אֶת בִּתָּהּ חַיָיב.

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

תַּמָּן תַּנִּינָן. שְׁחָטָהּ אֶת בַּת בִּתָּהּ וְאַחַר כָּךְ שָׁחַט אֶת בִּתָּהּ. סוֹפֵג אֶת הָאַרְבָּעִים. סוּמָּכוֹס אָמַר מִשּׁוּם רִבִּי מֵאִיר. סוֹפֵג שְׁמוֹנִים. אָמַר רִבִּי. רִבִּי לָעְזָר וְרִבִּי יוֹחָנָן בֶּן נוּרִי שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד. דְּהָא תַנִּינָן תַּמָּן. רִבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר. הַבָּא עַל חֲמוֹתוֹ חַיָיב עָלֶיהָ מִשּׁוּם חֲמוֹתוֹ וְאֵם חֲמוֹתוֹ וְאֵם חָמִיו. אָמְרוּ לוֹ. שְׁלָֹשְׁתָּן שֵׁם אֶחָד הֵן. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. מוֹדֶה סוּמָּכוֹס בָּרִאשׁוֹנָה. אַשְׁכַּח תַּנֵּי. עוֹד הִיא מַחֲלוֹקֶת. מַאי טַעֲמָא דְּרִבִּי יוֹחָנָן בֶּן נוּרִי. מַה אִשָּׁה וּבִתָּהּ וּבַת בִּתָּהּ בִּשְׁנֵי לָאוִין. אַף אִשָּׁה וּבַת בְּנָהּ וּבַת בִּתָּהּ בִּשְׁנֵי לָאוִין. מַה טַעֲמוֹן דְּרַבָּנִין. מַה בַּת בְּנָהּ וּבַת בִּתָּהּ בְּלָאו אֶחָד. אַף אִשָּׁה וּבַת בִּתָּהּ וּבַת בְּנָהּ בְּלָאו אֶחָד.

There, we have stated: “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.” Rebbi Eleazar said, [Symmachos] and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be guilty 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 to the earlier [part of the Mishnah]. If 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 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 under one and the same prohibition.

כְּתִיב וְאִישׁ אֲשֶּׁר יִקַּח אֶת אִשָּׁה וְאֶת אִמָּהּ זִימָּה הִיא. בְּכוֹלְּהֹן כְּתִיב שְׁכִיבָה וְכָאן כְּתִיב לְקִיחָה. לְלַמְּדָךְ. לְעוֹלָם אֵינוֹ מִתְחַיֵיב עַל הַשְּׁנִיָיה עַד שֶׁתְּהֵא הָרִאשׁוֹנָה זְקוּקָה לוֹ. אוֹ אֵינוֹ אֶלָּא דֶרֶךְ נִישּׂוּאִין. כְּבָר אָמַרְנוּ שֶׁאֵין קִידּוּשִׁין בָּעֲרָיוֹת. וְהָכְתִיב לֹא יִקַּח אִישׁ אֶת אֵשֶּׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו. בָּא לְהוֹדִיעָךְ שֶׁהָיָה מוּתָּר בָּהּ עַד שֶׁלֹּא נִישֵּׂאת לְאָבִיו. וְהָכְתִיב וְאִישׁ אֲשֶּׁר יִקַּח אֶת אֵשֶׁת אָחִיו נִדָּה הִיא. בָּא לְהוֹדִיעָךְ שֶׁהָיָה מוּתָּר בָּהּ עַד שֶׁלֹּא נִישֵּׂאת לְאָחִיו. וְתַנֵּי כֵן. עַל יְדֵי יִיבּוּם. וְהָכְתִיב וְאִשָּׁה אֶל אֲחוֹתָהּ לֹא תִקָּח לִצְרוֹר. בָּא לְהוֹדִיעָךְ שֶׁהָיָה מוּתָּר בָּהּ עַד שֶׁלֹּא נָשָׂא אֶת אֲחוֹתָהּ. וְתַנֵּי כֵן. לְאַחַר מִיתַת אֲחוֹתָהּ. וְהָכְתִיב וְאִישׁ אֲשֶׁר יִקַּח אֶת אֲחוֹתוֹ בַּת אָבִיו אוֹ בַת אִמּוֹ וְרָאָה אֶת עֶרְוָתָהּ וְהִיא תִרְאֶה אֶת עֶרְוָתוֹ חֶסֶד הוּא. אָמַר רִבִּי אָבִין. שֶׁלֹּא תֹאמַר. קַיִן נָשָׂא אֶת אֲחוֹתוֹ. הֶבֶל נָשָׂא אֶת אֲחוֹתוֹ. חֶסֶד הוּא. חֶסֶד עָשִׂיתִי עִם הָרִאשּׁוֹנִים שֶׁיִיבָּנֶה הָעוֹלָם מֵהֶן. אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה. וְהָכְתִיב אַלְמָנָה וּגְרוּשָׁה וַחֲלָלָה זוֹנָה אֶת אֵלֶּה לא יִקָּח. בָּא לְהוֹדִיעָךְ שֶׁאִם קִידְּשָׁהּ שֶׁתּוֹפְסִין בָּהּ קִידּוּשִׁין.

It is written: “If a man takes 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 guilty for the second [woman] unless the first one is prepared for him. Or maybe only by marriage? We already said that there is no 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 you that she was permitted to him before his father married her. But is it not written: “If a man take his brother’s wife, it is despicable”? This comes to tell you that she was permitted to him before his brother married her. This is confirmed by levirate. But is it not written: “You should not take a woman in addition to her sister to make her a co-wife”? This comes to tell you that she was permitted to him before he married her sister. This is confirmed 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; he sees her genitals and she sees his genitals, it is ḥesed.” Rebbi Avin said, that you should not say that Kain 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 that the betrothal is valid.

רִבִּי חוּנָה שָׁמַע כּוֹלְהוֹן מִן הָדֵין קִרְיָיא. עֶרְוַת אִשָּׁה וּבִתָּהּ לֹא תְגַלֵּה וגו׳. זִמָּה זִמָּה לִגְזֵירָה שָּׁוָה. מַה לְמַטָּן שְׁלֹשָׁה דוֹרוֹת אַף לְמַעֲלָן שְׁלֹשָׁה דוֹרוֹת. מַה לְמַטָּה בְּלֹא תַעֲשֶׂה אַף לְמַעֲלָן בְּלֹא תַעֲשֶׂה. מַה לְמַעֲלָה דֶּרֶךְ נִישּׂוּאִין אַף לְמַטָּה דֶּרֶךְ נִישּׂוּאִין. מַה לְמַעֲלָן בִּשְׂרֵיפָה אַף לְמַטָּן בִּשְׂרֵיפָה. מַה לְמַטָּן עָשָׂה בַת זָכָר כְּבַת נְקֵיבָה אַף לְמַעֲלָן נַעֲשֶׂה אוּם זָכָר אוּם נְקֵיבָה.

Rebbi Ḥuna understood all of them from this verse: “The genitals of a woman and her daughter you should not uncover, etc.” Taboo - taboo, for an equal cut. Since there are three generations downwards, so there are three generations upwards. Since there is a prohibition downwards, so there is a prohibition upwards. Since upwards one requires marriage, so downwards one requires marriage. Since upwards they are burned, so downwards 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 mother the same status as the female’s mother.

וּכִדְרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אוֹמֵר. גְּזֵירָה שָׁוָה בְּמָקוֹם שֶׁבָּת. דּוֹר שְׁלִישִׁי שֶׁלְּמַטָּן מְנַיִין שֶׁהוּא בְלֹא תַעֲשֶׂה. וּכְרַבָּנִן דְּאִינּוּן אָמְרִין. גְּזֵירָה שָׁוָה נֶאֱמַר בָּם. דּוֹר שְׁלִישִׁי שֶׁהִיא שֶׁלְּמַעֲלָן מְנַיִין שֶׁהִיא בִשְׂרֵיפָה. בֵּין כְּרִבִּי מֵאִיר בֵּין כְּרַבָּנִן דּוֹר שְׁלִישִׁי שֶׁלְּמַעֲלָן שֶׁהִיא בְלֹא תַעֲשֶׂה. מִכֵּיוָן דִּכְתִיב זִמָּה זִמָּה לִגְזֵירָה שָׁוָה כְּמִי שֶׁכּוּלְהֹן כֵּן. דְּכוּלְּהֹן כֵּן.

And following Rebbi Meïr? Since Rebbi Meïr said, a gezerah šawah is at the place it comes from, from where is the third generation (below) forbidden? And following the rabbis, who say, a gezerah šawah is said about them, from where that the third generation above is punished by burning? Both for Rebbi Meïr and the rabbis, from where that the third generation above is forbidden? Since it is written “taboo, taboo” for a gezerah šawah, it is as if all were included; all are included.

עַד כְּדוֹן בַּת בִּתּוֹ מִן הַנִּישּׂוּאִין. בַּת בִּתּוֹ מִן הָאוֹנְסִין. עֶרְוַת בַּת בִּנְךָ אוֹ בַת בִּתְּךָ. מַה נָן קַיָימִין. אִם מִן הַנִּישּׂוּאִין כְּבָר הוּא אָמוּר. אֶלָּא אִם אֵינוֹ עִנְיָין לְנִישּׂוּאִין תְּנֵיהוּ עִנְיָין לְאוֹנְסִין. עַד כְּדוֹן לְאַזְהָרָה. לְעוֹנֵשׁ מְנַיִין. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. הֵנָּה מֵהֵנָּה. זִמָּה מִזִּמָּה. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. תַּנֵּי רִבִּי יִשְׁמָעֵאל. הֵנָּה מֵאֶתְהֶן. עַד כְדוֹן בַּת בִּתּוֹ. בִּתּוֹ מְנַיִין. רַב אָמַר. אִם עַל בַּת בִּתּוֹ הוּא מוּזְהָר. לֹא כָּל שֶׁכֵּן עַל בִּתּוֹ. אִם עַל בַּת בִּתּוֹ הוּא עָנוּשׁ. לֹא כָּל שֶׁכֵּן עַל בִּתּוֹ.

So far his daughter’s daughter from marriage. His daughter’s daughter from a rape? “The genitals of your son’s daughter or your daughter’s daughter.” Where do we hold? If from marriage, it already had been said. So it it cannot refer to marriage but must refer to rape. So far for the warning, from where the punishment? Rebbi Samuel bar Rav Isaac said, “they, they; taboo, taboo”. That follows Rebbi Aqiba; following Rebbi Ismael? Rebbi Ismael stated: “they”, from “them”. 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 extirpation, so much more for his daughter!

בְּעוֹן קוֹמֶי רִבִּי אַבָּהוּ. בַּת בִּתּוֹ מִן הַנִּישּׂוּאִין. בַּת בִּתּוֹ מִן הָאוֹנְסִין. אָמַר לוֹן כָּל שֵׁם בַּת בַּת אַחַת. בְּעוֹן קוֹמֵי רִבִּי אַבָּהוּ. הַבָּא עַל אִשָּׁה וְיָלְדָה בַת וְאַחַר כָּךְ בָּא בְעָלָהּ. חַיָיב עָלֶיהָ מִשּׁוּם אִשָּׁה וּבִתָּהּ וּבַת בִּתָּהּ וּבַת בְּנָהּ. אָמַר לוֹן שַׁאֲרָה הֵנָּה זִמָּה הִיא. כּוּלְּהֹן מִשּׁוּם זִימָּה.

They asked before Rebbi Abbahu: His daughter’s daughter from a marriage; his daughter’s daughter from a rape? He said to them, every “daughter’s daughter” falls under the same category. They asked before Rebbi Abbahu: If [a man] came to a woman, she had a daughter, and after that he came and copulated with her. Is he guilty 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.

רִבִּי חַגַּיי בְּעָא קוֹמֵי רִבִּי יוֹסֵי. לָמָּה לֵית אִינּוּן אָמְרִין. בִּתְּךָ לֹא תְגַלֶּה. בַּת בִּתְּךָ לֹא תְגַלֶּה. אָמַר לֵיהּ. אִילּוּ הֲוָה כְתִיב עֶרְוַת אִשָּׁה וּבַת בִּתָּהּ לֹא תְגַלֵּה הֲוִינָן אָמְרִין. בִּתְּךָ לֹא תְגַלֵּה. בַּת בִּתְּךָ לֹא תְגַלֵּה.

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 to him, 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”.

רִבִּי אַבָּהוּ רִבִּי לָעְזָר בְשֵׁם רִבִּי הוֹשַׁעְיָה. שְׁנֵי לָאוִין וְכָרֶת אֶחָד לָאוִין חוֹלְקִין כְּרִיתוּת. מַאי טַעֲמָא עַל בְּשַׂר אָדָם לֹא יִיסָךְ וּבְמַתְכּוּנְתָּהּ לֹא תַעֲשׂוּ כָּמוֹהוּ. וּכְתִיב אִישׁ אֲשֶׁר יִרְקַח כָּמוֹהוּ. הֲרֵי כָאן שְׁנֵי לָאוִין וְכָרֶת אֶחָד. לָאוִין חוֹלְקִין כְּרִיתוּת. וּכְרִבִּי יִשְׁמָעֵאל. דְּרִבִּי יִשְׁמָעֵאל אָמַר. לְמֵידִין מִקַּל וָחוֹמֶר וְאֵין עוֹנְשִּׁין מִקַּל וָחוֹמֶר. מְנָן לֵיהּ. וְאַתְיָיא כְהַהִיא דְתַנֵּי חִזְקִיָה. וּבַת כֹּהֵן כִּי תֵחֵל לִזְנוֹת. מַה תַלְמוּד לוֹמַר אִישׁ. לְהָבִיא אֶת הַבָּא עַל בַּת בִּתּוֹ מִן הָאוֹנְסִין שֶׁתְּהֵא בִשְׂרֵיפָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אֲפִילוּ לְאַזְהָרָה אַתְּ שְׁמַע מִינָּהּ. אַל תְּחַלֵּל אֶת בִּתְּךָ.

Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaiah. 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.” And it is written: “A man who would compound like it”. Here are two prohibitions and one liability to extirpation. The prohibitions divide the extirpation. This follows Rebbi Ismael, since Rebbi Ismael said one infers from an argument de minore ad majus but one does not punish from an argument de minore ad majus. Where does he have that from? It comes following what Ḥizqiah stated: “If the daughter of a Cohen is desecrated by whoring.” Why does the verse say, “a man”? To include him who cohabits with his daughter’s daughter from a rape that she should be [under sentence of] burning. Rebbi Yose ben Rebbi Abun said, one may even understand this from the warning: “Do not desecrate your daughter.”

וּמַה טַעֲמָא דְרִבִּי יוּדָה. לא יִקַּח אִישׁ אֶת אֵשֶׁת אָבִיו. זוֹ אֵשֶׁת אָבִיו. וְלֹא יְגַלֶּה כְּנַף אָבִיו. זוֹ אֲנוּסָתוֹ. מַה מְקַיְימִין רַבָּנִן כְּנַף אָבִיו. תַּמָּן אָמְרִין וְלָא יָדְעִין מִן מַה שְׁמוּעָה. זוֹ כְנַף הַסְּמוּכָה לְאָבִיו. בְּלֹא כָךְ אֵינוֹ חַיָיב עָלֶיהָ מִשּׁוּם אֵשֶׁת אָב. אָמַר רִבִּי הִילָא. לְהַתְרָיָיה. שֶׁאִם הִתְרוּ בָהּ מִשּׁוּם אֵשֶׁת אָב לוֹקֶה. מִשּׁוּם כְּנַף אָב לוֹקֶה. מוֹדֶה רִבִּי יְהוּדָה בְמַכּוֹת. מוֹדֶה רִבִּי יְהוּדָה בְקָרְבָּן. מוֹדֶה רִבִּי יְהוּדָה בִּשְׁאָר כָּל הַסְּפֵיקוֹת שֶׁהוּא פָטוּר. מוֹדֶה רִבִּי יְהוּדָה שֶׁאִם קִידְּשָׁהּ שֶׁתָּפְסוּ בָהּ קִידּוּשִׁין.

What is the reason of Rebbi Jehudah? “ A man may not take his father’s wife,” that refers to 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 leans on his father. Would he not anyhow be guilty for her because of his father’s wife? Rebbi Hila said, because of forewarning, that 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 doubtful cases that he is free. Rebbi Jehudah agrees that if he gave her qiddušin that these qiddušin are legally valid.

רִבִּי חַגַּיי בְּעָא קוֹמֵי רִבִּי יוֹסֵי. מַהוּ שֶׁיְּהֵא הַוְולָד מַמְזֶר כְּרִבִּי יוּדָה. אָמַר לֵיהּ. לֹא יָבוֹא פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה הִפְסִיק הָעִנְיָין. הִפְסִיק הָעִנְיָין לְעִנְיָין אֵשֶׁת אַב. אָמַר לֵיהּ. אֵשֶׁת אַב בִּכְלַל כָּל הָעֲרָיוֹת הָיְיתָה וְיָצָאת מִכְּלָלָהּ לְלַמֵּד עַל כָּל הָעֲרָיוֹת לְמַמְזֵר. וְתֵצֵא אֵשֶׁת אָב וּתְלַמֵּד עַל כָּל הָעֲרָיוֹת מַּמְזֵר. וְתֵצֵא אֲנוּסָה וּתְלַמֵּד עַל כָּל הָאוֹנְסִין לְאִיסּוּר. אָמַר לֵיהּ. אֵשֶׁת אַב בִּכְלָל כָּל הָעֲרָיוֹת הָיְיתָה וְיָצָאת מִכְּלָלָהּ לְלַמֵּד עַל כָּל הָעֲרָיוֹת לְמַמְזֵר. אִית לָךְ לְמֵימַר הָכָא אֲנוּסָה בִּכְלָל כָּל הָאוֹנְסִין הָיְיתָה וְיָצָאת מִכְּלָלָהּ לְלַמֵּד עַל כָּל הָאוֹנְסִין לְאִיסּוּר. וְתֵצֵא אֵשֶׁת אַב וּתְלַמֵּד עַל כָּל אֲנוּסָתָהּ. אָמַר לֵיהּ. אִם אֵשֶׁת אַב הִיא אֵינָהּ אֲנוּסָה. וְאִם אֲנוּסָה הִיא אֵינָהּ אֵשֶׁת אַב.

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” interrupts the argument. It interrupted the argument in the matter of the father’s wife. He retorted, 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. (Let the father’s wife be selected to teach about bastardy for all incests prohibitions.) Similarly, let the rape victim be selected to teach a prohibition concerning all rape victims. He said to him, 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 that the rape victim was in a set of all rape victims, that it could teach a prohibition concerning all rape victims? Why cannot the father’s wife be selected to teach about the rape victims in her case? He said to him, is she is the father’s wife, she is not his rape victim; is she is the father’s rape victim, she is not his wife.