Talmud su Deuteronomio 22:16
וְאָמַ֛ר אֲבִ֥י הנער [הַֽנַּעַרָ֖ה] אֶל־הַזְּקֵנִ֑ים אֶת־בִּתִּ֗י נָתַ֜תִּי לָאִ֥ישׁ הַזֶּ֛ה לְאִשָּׁ֖ה וַיִּשְׂנָאֶֽהָ׃
E la fanciulla'il padre deve dire agli anziani: 'Ho dato mia figlia a quest'uomo per moglie, e lui la odia;
Jerusalem Talmud Yevamot
“His daughter”. How can his daughter repudiate, is she not married by Torah standards, “my daughter I gave to this man135Deut. 22:16. From the text it is clear that the marriage is valid in all respects. The verse implies that the father has the right to marry off his daughter, but only the Babli (Soṭah 23b) infers from it that the mother does not have this right, even though the Yerushalmi accepts that ruling in practice.”? Rebbi Huna in the name of Rebbi Simeon ben Laqish: Explain it by a minor, who was married off by her father136She is emancipated from her father by the marriage but not able to validly contract while under age. This is quoted cryptically in Babli Qiddušin 44b. and divorced, who is like an orphan while her father is alive.
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Jerusalem Talmud Sotah
“A man can sell his daughter,” for it is written230Ex. 21:7.: “If a man sell his daughter as a handmaid. “A man can betrothe his daughter,” as it is written231Deut. 22:16.: “I gave my daughter as a wife but he hated her.”
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Jerusalem Talmud Sotah
“A man is sold for his theft,” for his theft but not for the double restitution228Lev.13:44: “A man afflicted with skin disease is he, impure is he, the Cohen shall certainly declare him impure if his disease is on his head.”
A slightly more complete text in Sifra Tazria‘ Pereq12(1); a shortened text in Babli 23 a, Keritut8b, Arakhin3a.. For his theft but not for his perjury229The Babli (Soṭa 23 b; Nazir 25 a/b, 28b, 30a, 61b) and dependent sources [Num. rabba 10 (20] disagree and quote R. Joḥanan insisting that according to the biblical text, nobody can impose a state of nazir on another person but that it is traditional practice (in the words of the Midrash: “going back to Moses on Mount Sinai”) that a father may force his son to be a nazir, implying that nobody can dissent.
The same paragraph is found in Nazir 4:6, fol. 53c.. For his theft he is not sold twice. There is only a monetary claim on him. That means, for one theft, but for two thefts he can be sold a second time230Ex. 21:7.. Rebbi Jeremiah asked: If he stole from a partnership, how are you treating this? As one theft or as two thefts231Deut. 22:16.? If he stole and removed [things] in the night, we would say that if the owners realized [the loss] in the meantime, there are two thefts; otherwise, it is one theft.
A slightly more complete text in Sifra Tazria‘ Pereq12(1); a shortened text in Babli 23 a, Keritut8b, Arakhin3a.. For his theft but not for his perjury229The Babli (Soṭa 23 b; Nazir 25 a/b, 28b, 30a, 61b) and dependent sources [Num. rabba 10 (20] disagree and quote R. Joḥanan insisting that according to the biblical text, nobody can impose a state of nazir on another person but that it is traditional practice (in the words of the Midrash: “going back to Moses on Mount Sinai”) that a father may force his son to be a nazir, implying that nobody can dissent.
The same paragraph is found in Nazir 4:6, fol. 53c.. For his theft he is not sold twice. There is only a monetary claim on him. That means, for one theft, but for two thefts he can be sold a second time230Ex. 21:7.. Rebbi Jeremiah asked: If he stole from a partnership, how are you treating this? As one theft or as two thefts231Deut. 22:16.? If he stole and removed [things] in the night, we would say that if the owners realized [the loss] in the meantime, there are two thefts; otherwise, it is one theft.
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