Talmud su Deuteronomio 22:21

¹¹⁸his now refers to the adulterous definitively married woman. A closely related text is Ketubot 4:7, Notes 154–160. Rebbi Jehudah ben Pazi said. not only to the bridal chamber but also to a house containing the bridal chamber¹¹⁹Where the definitive marriage is contracted. This חוּפָּה is not the wedding canopy used today, but a room where the newlyweds will consummate the marriage and spend the following week.
From here to the end of Sanhedrin-Makkot (except Makkot 1:13–2:7) there exists a Genizah fragment (G) edited (with readings compared to the Krotoschin Yerushalmi) by S. Wieder, Tarbiz 17 (1946) 130–135.. The following is problematic: Dining room¹²⁰Greek τρικλίνιον, τó, Latin triclinium. and bedroom¹²¹Cf. Chapter 7:19, Note 363., bridal chamber and bedroom; if she entered the dining room, for which consequence¹²²Before the definitive marriage ceremony.? Rebbi Joḥanan said, to inherit from her¹²³As definitive husband, if the woman died before entering the bridal chamber. Since this idea is not followed up, it does not represent practice. In Ketubot, the name is R. Eleazar. Therefore, the illegible name in G cannot be emended to “R. Johanan” as given in Tarbiz 17.. Rebbi Simeon ben Laqish said, to dissolve her vows¹²⁴Nedarim, Chapters 10,11.. Rebbi Zeˋira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he cannot actually dissolve them before she enters the bridal chamber¹²⁵If the time allotted to the husband to dissolve his wife’s vows elapses between the arrival of his bride at his home when she stated the fact of her vows and the definitive marriage ceremony, he lost his right of dissolution.. Rebbi Huna¹²⁶In G, “Huna” is corrected to “Jonah”. said, a verse supports Rebbi Simeon ben Laqish: to whore in her father’s house¹²⁷Deut. 22:21.. This excludes the case where the father’s agents handed her over to the husband’s agents, that she could not be stoned, but is strangled¹²⁸A preliminarily married virgin who no longer is in her father's charge is treated in criminal law as if she already were definitively married. Babli Ketubot 49a ..

There¹²²Mishnah Sanhedrin 7:15; Tosephta 10:8. From “Rebbi Yasa” to the end of the Halakhah, the text is also in Sanhedrin 7:14; the readings from there are noted ן., we have stated: “He who comes to a preliminarily married adolescent is guilty¹²³To be stoned, Deut. 22:24. The penalty for adultery (if the act is observed by two independent witnesses) is death by strangling. only if she was an adolescent, virgin, preliminarily married, in her father’s house¹²⁴As the Babli explains (Sanhedrin66b), the law does not apply if the girl had been delivered to the husband’s emissaries to be brought to his place for the final wedding.. If two came upon her, the first is stoned and the second strangled¹²⁵Since she was no longer a virgin..” Rebbi Yasa in the name of Rebbi Joḥanan, Rebbi Ḥiyya in the name of Rebbi Eleazar: That is Rebbi Meïr’s. But following the rabbis even if she is a minor. What is Rebbi Meïr’s reason? “A lad” is written in the paragraph¹²⁶In the entire Pentateuch with the exception of Deut. 22:19, “girl” is written in the masculine form נער “a lad”. R. Meïr takes this as a restriction that the rules apply only to the adolescent in the strict sense. The rabbis take the spelling to mean that one deals with a girl that is not yet feminine, not yet sexually awakened. (Instead of postulating a unique Hebrew-Phoenician root נער III “youth”, the rabbis probably derive נער from the root עור “to awake”.). How do the rabbis explain “a lad”? Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish: Once in the paragraph it is written “a young woman”; this teaches that in the entire paragraph she is an adult¹²⁷Deut. 22:19; the case of the calumniator must deal also with the possibility that the wife is criminally responsible, as pointed out by R. Meïr. Therefore, נַעֲרָ in the context of sexual offenses must mean “underage and adolescent”.. Rebbi Meïr objected to the rabbis: In the matter of the calumniator, “a lad” is written and she is an adult since a minor is not stoned¹²⁸Deut. 22:21. An underage person is not criminally responsible; the seduction of a minor is statutory rape. If the criminal sanctions do not apply, why should the rest of the rules apply to an underage girl?! What do the rabbis with this? Rebbi Abin said, explain it if he came to her as to a male¹²⁹The rapist is punished even if he uses the נַעֲרָ as if she were a נַעַר, without penetration..