Bagian Terkait Ulangan 22:21

It was stated¹³¹Babli 45b; Tosephta Sanhedrin 10:10.: One stones a preliminarily married adolescent girl who whored at her father’s door. If she does not have a father’s house’s door one stones her where she whored. If it was a Gentile town one stones her at the court’s door. Also, a person who practiced idolatry one stones at the place where he worshipped. If it was a Gentile town one stones him at the court’s door. But did not Rebbi Ḥiyya state: “Take the blasphemer out from the encampment,¹³²Lev. 24:14. The same statement in the Babli Sanhedrin 45b.” this teaches that the court sits inside and the place of stoning is outside. Rebbi Yose said, there is a difference: The place where he went astray is the place where he was found, is the place where he was judged, is the place where he was stoned¹³³In the Babli, 45b, this is a tannaitic statement about Deut. 17:5, that the idolator has to be stoned “at your gates.” In Sifry Deut. 148: “The gate where he was found, not the gate where he was judged.”. “For she did a foul deed in Israel.” This one befouled all of Israel, for she came to whore in her father’s house. The bad growth they grew shall come and foul up them and their growth.

HALAKHAH: “She always remains in the father’s power,” etc. Not only to the bridal chamber¹⁵⁴It seems that the original Yerushalmi Mishnah did not read “until she enters the husband’s power for definitive marriage” but “until she enters the bridal chamber” with most Mishnah mss. and the Munich ms. of the Babli. S. Lieberman emphasizes on several occasions that it seems that the scribe of the Leiden ms. obtained the Mishnah text not from the Yerushalmi text he was copying but from a separate Mishnah ms. but to a house where the bridal chamber is. In which way? A banquet hall¹⁵⁵Greek τρικλίνιον, cf. Berakhot3:5, Note 229. and a bedroom¹⁵⁶Greek κοιτών., the bridal chamber being the bedroom, and she entered the banquest hall. In which respect? Rebbi Eleazar said, to inherit from her¹⁵⁷In the Babli, 48b, this is Samuel’s opinion, that after the signing of the ketubah document, the husband’s rights and obligations are activated not by the formal “seven benedictions” of the definitive marriage but by the bride entering the husband’s power.. Rebbi Simeon ben Laqish said, to dissolve her vows¹⁵⁸In the Babli, 48b, he is reported to hold that after this moment, if she is divorced or widowed before entering the bridal chamber, she legally becomes a divorcee or widow after definitive marriage. This parallels R. Ze‘ira’s interpretation here, that the husband acquires all rights even if he cannot exercise them yet.. Rebbi Ze‘ira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he does not actually dissolve them until she enters the bridal chamber. Rebbi Huna said, a baraita¹⁵⁹A similar baraita is quoted in the Babli, 49a. supports Rebbi Simeon ben Laqish: “To whore in her father’s house,” that excludes the case that the father’s emissaries entrusted her to the husband’s emissaries, after which she¹⁶⁰If now she should commit adultery before two witnesses after being duly warned that it would be a capital crime, she is treated as a definitively married woman, not as a preliminarily married adolescent. should not be stoned but strangled.