Tosefta su Deuteronomio 22:78

Both the rapist and the man who spread false rumours about his wife's virginity (motzi shem ra), if they divorce [her], they force him to return [her]. If they are priests [and so can't get remarried to someone they divorced], they are lashed with 40 lashes. Whether its the rapist or the seducer, either she or her father can prevent [the marriage], as it is said, "If objecting her father objects" (Shemot 22:16) [proving her father's consent is required] and it is said, "She will be for him a wife" (Shemot 22:19)—i.e. with her consent [as well]. For him you can force, but you can't force him to be a levir.

[The laws pertaining to] "first of the fleece" (Deut. 18:4) apply to tereifah [sheep], and do not apply to dead [animals], and do apply to kilayim (the mixed-breed offspring of a sheep and another animal) as well as to a k'vi. Rabbi Eliezer says, as to kilayim, it applies to [the offspring of] a ewe and a goat, but it does not apply to a k'vi. A Kohen and an idolater that [jointly] gave their animal to an Israelite, [the animal] is exempt from "first of the fleece," and this is a stringency pertaining to the cheeks and the maw (see Deut. 18:3) that does not apply to "first of the fleece" [as the Israelite would remain liable to donate the cheeks and the maw to the Kohen following slaughter in this scenario (see Minchat Yitzchak)]. All consecrated [animals] that had a permanent blemish before they were consecrated and [then] were redeemed are liable in "first of the fleece," but if they were consecrated before their blemish [developed], or [if] their temporary blemish preceded their consecration and afterwards they developed a [permanent] blemish, and they were redeemed, they are exempt from "first of the fleece." One who shears a goat is exempt from "first of the fleece." One who washes his ewes [and wool comes out during the washing] is liable in "first of the fleece." One who purchases [a sheep] from a homeowner is liable, and Rabbi Ilai exempts him. Partners [who share the profits of a sheep's wool] are [jointly] liable. Rabbi Akiva exempts them. [Regarding the purchase of a single sheep,] Rabbi Ilai says, there is no "first [of the fleece]" unless there is a "last [of the fleece]" after it. [How many sheep render one liable?] [The midrashic exposition of the phrase "the fleece of your sheep" yields a minimum of] four [according to the school of Rabbi Yishmael son of Rabbi Yosei (see Hul. 137a:20)], [while the midrashic exposition of the phrase] "you shall give him" [yields a minimum of] five [according to Beit Hillel (see Hul. 137a:17-19, and see Minchat Yitzchak here)]. One who possesses the wool of five ewes [worth] a maneh (one hundred dinars) and a half each, which weigh five selahs in Judean measurements, which are ten selahs in Galilean measurements -- he is liable in "first of the fleece," the words of Rabbi Dosa. And the Sages say, the fleece of five sheep, regardless of the value [of each fleece], weighing five selahs in Judean measurements, which are ten selahs in Galilean measurements, [when weighed after being] laundered and not [when they are] dirty. Not that one must launder the wool [himself], but must give the Kohen a sufficient quantity so that after [the Kohen] launders it, he remains in possession of [wool weighing at least] five selahs in Judean measurements, which are ten selahs in Galilean measurements, as it says, "Give (titen) it to him," so that he will have a quantity [commensurate with] a gift (matanah). One who shears two sheep and leaves off, then shears [again] and leaves off, even though in the future [the wool] will add up [to the fleece of five sheep], we do not join [the shearings] together. If he sheared five [sheep] and leaves off, even if [when he resumes shearing he shears only] two and then another two, behold, these do join together. One who separates the fleece of his sheep, and lost [the separated portion], he is liable for its monetary value. "First of the fleece" -- the commandment applies to the beginning [of the shearing season]. [But bedi'eved,] if he gave [the first of his fleece], whether at the beginning, the middle, or the end, he has fulfilled [the obligation]. What is the required measure? One in sixty, just like terumah. One who purchases the fleece of his fellow's sheep and does not separate the first of the fleece from it, the buyer is exempt. This is a stringency in the shankbone, the cheeks, and the maw [where the buyer remains liable] that does not exist with first of the fleece. [With respect to the commandment to send away the mother bird (Deut 22:6-7, discussed below)], geese, chickens, and Herodian pigeons that descended upon or nested in an orchard are liable [in the commandment of] "sending away."

A male [bird] is exempt [in the commandment of] "sending away." A male pheasant -- Rabbi Eliezer deems one liable and the Sages deem one exempt. An impure bird is exempt from sending away. A bird that is crouching on top of the eggs of a different species is exempt from sending away. [If the mother bird] was standing among them (i.e., the fledglings), one is exempt from sending away. [If] she was sitting on top of them, one is liable in sending away. [If] she was hovering over them at a time that her wings were touching them, one is liable in sending away. [If] her wings were not touching them, one is exempt from sending away. [If] the fledglings are tereifah, she is exempt from sending away. [If the] eggs [are unfertilized (Hul. 140b:14)], one is exempt from sending away. [If the] fledglings are able to fly and do not need their mother, one is exempt from sending away. [If] he took the mother and he did not have enough time to take the chicks before they died, or before they became tereifot, he is exempt from sending away. [If] he took the mother and afterwards took the chicks, he is liable in sending away. [If] he took the chicks and afterwards took the mother he is exempt from sending away. [If] one person took the mother and another person took the chicks, the one who took the mother is liable. One who finds nests in pits, ditches, or caves, they are permitted as to theft but forbidden as to sending away, and if [their wings were] tied, one is liable for theft and exempt from sending away. As to pigeons of a dovecote and pigeons of an attic (Hul. 139b:6, Steinsaltz tr.), they are liable in sending away and also forbidden with regards to theft, in accordance with the ways of peace.

A male [bird] is exempt [in the commandment of] "sending away." A male pheasant -- Rabbi Eliezer deems one liable and the Sages deem one exempt. An impure bird is exempt from sending away. A bird that is crouching on top of the eggs of a different species is exempt from sending away. [If the mother bird] was standing among them (i.e., the fledglings), one is exempt from sending away. [If] she was sitting on top of them, one is liable in sending away. [If] she was hovering over them at a time that her wings were touching them, one is liable in sending away. [If] her wings were not touching them, one is exempt from sending away. [If] the fledglings are tereifah, she is exempt from sending away. [If the] eggs [are unfertilized (Hul. 140b:14)], one is exempt from sending away. [If the] fledglings are able to fly and do not need their mother, one is exempt from sending away. [If] he took the mother and he did not have enough time to take the chicks before they died, or before they became tereifot, he is exempt from sending away. [If] he took the mother and afterwards took the chicks, he is liable in sending away. [If] he took the chicks and afterwards took the mother he is exempt from sending away. [If] one person took the mother and another person took the chicks, the one who took the mother is liable. One who finds nests in pits, ditches, or caves, they are permitted as to theft but forbidden as to sending away, and if [their wings were] tied, one is liable for theft and exempt from sending away. As to pigeons of a dovecote and pigeons of an attic (Hul. 139b:6, Steinsaltz tr.), they are liable in sending away and also forbidden with regards to theft, in accordance with the ways of peace.

[With respect to the ritual involving two live birds to purify a metzora, see Lev. 14:4-8,] one who finds a nest shall not [use it to] purify a metzora, as it says "v'lakach" (i.e., "take" or "buy"). One who carries away the mother with her chicks, Rabbi Yehuda says, he is to be flogged, but need not send away the mother (Makkot 3:4), and the Sages say, he sends away [the mother] and is not flogged. This is the general rule: All negative commandments that require one to get up and perform [an act], one who [violates] it is not liable [for lashes]. A person must not take away the mother with her chicks, and even not to purify a metzora, because [the purification ceremony] will be performed through a transgression. § Rabbi Ya'akov says (see Hul. 142a:3-9), there is no commandment in the Torah whose reward is not stated next to it, and [as to which] the resurrection of the dead is [not] written in it, as it says, "Surely send away the mother [... so that it will be good for you]." Someone climbed to the top of a tree [and sent away the mother bird] and fell and died, and [another climbed] to the top of a building [and sent away the mother bird] and fell and died -- where is the goodness in that? [Rather,] it is said (Deut. 22:7), "so that it will be good for you" -- this is in the "good world" (i.e., this world) -- "and your days will be lengthened" -- this is in the "long world" (i.e., the eternity of the world to come).