משנה: אֵשֶׁת כֹּהֵן שׁוֹתָה וּמוּתֶּרֶת לְבַעֲלָהּ אֵשֶׁת סָרִיס שׁוֹתָה. עַל יְדֵי כָל־הָעֲרָיוֹת מְקַנִּין חוּץ מִן הַקָּטָן וּמִמִּי שֶׁאֵינוֹ אִישׁ. MISHNAH: A Cohen’s wife drinks and is permitted to her husband67Since she is cleared, she is permitted to her husband who is forbidden to be married even to a rape victim.; the wife of a eunuch68As Tosaphot point out (26a, s. v. אשת סריס), the “eunuch” may be either a person born with defective testicles or a person castrated by chemical means. The verse prohibits only a surgically castrated man to marry into the congregation. drinks. One may declare one’s jealousy with respect to any incest-‘prohibited person69Even a person who is entitled to be alone with the wife, such as her father, who is forbidden to her by an incest prohibition., except for a minor and a non-man70An animal, according to the Sotah.26b">Babli (26b) and the Rome ms..
הלכה: אֵשֶׁת כֹּהֵן שׁוֹתָה כול׳. דִּלֹּכֵן מָה אֲנָן אָֽמְרִין. שָׁתָת וְלֹא בָֽדְקוּ אוֹתָהּ הַמַּיִם טְהוֹרָה הִיא. אֲנִי אוֹמֵר. הַזְּכוּת תָּלָה לָהּ. נִיחָא כְּמָאן דְּאָמַר. הַזְּכוּת תּוֹלָה וְאֵינָהּ נִיכֶּרֶת. בְּרַם כְּמָאן דָּמַר. הַזְּכוּת תּוֹלָה וְנִיכֶּרֶת. אָמַר רִבִּי יִצְחָק. כֵּן אֲנָן קַייָמִין כְּשֶׁשָּׁתָת וְלֹא הָיוּ הַמַּיִם בּוֹדְקִין אוֹתָהּ. שֶׁלֹֹּא תֹאמַר. הוֹאִיל וְאֵין הַמַּיִם בּוֹדְקִין בָּאֲנוּסָה אֶלָּא בִּמְפוּתָּה. וְזוֹ אֲנוּסָה הִיא. מָה אֲנוּסָה שֶׁבִּכְהוּנָּה כְּרָצוֹן שֶׁבְּיִשְׂרָאֵל. לְפוּם כֵּן צָרַךְ מֵימַר. מוּתֶּרֶת לְבֵיתָהּ. וּמְנַיִין שֶׁאוֹנְסִין פּוֹסְלִין בִּכְהוּנָּה בְּאֵשֶׁת אִישׁ. מָה אִם שְׁרָצִים הַקַּלִּים עָשָׂה בָהֶן אֶת הָאוֹנֶס כְּרָצוֹן. סוֹטָה חֲמוּרָה לֹא כָּל־שֶׁכֵּן. תַּנֵּי רִבִּי יַעֲקֹב בַּר אִידִי קוֹמֵי רִבִּי יוֹנָתָן. וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת. פְּרָט לְאוֹנְסִין. מָה אַתְּ שְׁמַע מִינָּהּ. אָמַר לֵיהּ. מַה תַּחַת אִישֵׁךְ לְרָצוֹן. אַף כָּאן לְרָצוֹן. וְהִיא לֹא נִתְפָּשָׂה. [אֲסוּרָה]. הָא נִתְפָּשָׂה מוּתֶּרֶת. וְיֵשׁ לָךְ תְּפוּסָה בְיִשְׂרָאֵל וְהִיא אֲסוּרָה. וְאֵי זוֹ זוֹ. זוֹ שֶׁתְּחִילָּתָהּ בְּרָצוֹן וְסוֹפָהּ בְּאוֹנֶס. וְיֵשׁ לָךְ שֶׁאֵינָהּ תְּפוּשָׂה בְיִשְׂרָאֵל וְהִיא מוּתֶּרֶת. וְאֵי זוֹ זוֹ. זוֹ שֶׁתְּחִילָּתָהּ בְּאוֹנֶס וְסוֹפָהּ בְּרָצוֹן. כְּהָדָא אִיתְּתָא אֲתַת לְגַבֵּיהּ רִבִּי יוֹחָנָן. אָֽמְרָה לֵיהּ. נֶאֱנַסְתִּי. אָמַר לָהּ. וְלֹא עָרֵב לָךְ בְּסוֹף. אָֽמְרָה לֵיהּ. וְאִם יִטְבּוֹל אָדָם אֶצְבָּעוֹ בִדְבַשׁ וְיִתְּנֶנָּהּ לְתוֹךְ פִּיו בְּיוֹם הַכִּיפּוּרִים שֶׁמָּא אֵינוֹ רַע לוֹ וּבְסוֹף אֵינוֹ עָרֵב לוֹ. וְקִיבְּלָהּ. HALAKHAH: “A Cohen’s wife drinks,” etc. Otherwise, what could we say? She drank and the water had no influence on her; she is pure! I could say, merit suspended for her72Cf. Chapter 3, Sotah 4:4:2-3" href="/Jerusalem_Talmud_Sotah.4.4.2-3">Halakhah 5.. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Rebbi Isaac said, really we deal with the case that she drank and the water had no influence on her; that you should not say since the water has no influence on a rape victim, but only on a seduced woman, this one is a rape victim. But a rape victim in the priesthood is like a willing one for an Israel, therefore it is necessary to say that she is permitted to her house73The same argument is anonymous in the Sotah.26a">Babli, 26a.. From where that rape disables a married woman in the priesthood74For the Babli, the fact that a raped wife is forbidden to a Cohen is immediately obvious from Leviticus.21.7">Lev. 21:7 since the definition of a זוֹנָה, usually translated as “prostitute” is (Sifra Emor Pereq 1(7) = Yevamot.61b">Babli Yebamot 61b) שֶּׁנִּבְעֲלָה בְּעִילַת זְנוּת “who was the object of an unlawful intercourse”. The formulation in the passive clearly implies that a rape victim is included.? Since in matters of crawling things, which are a trifling matter, He made forced [impurity] equal to intentional [impurity], in the weighty matter of the deviant not so much more75This argument is based on the identity of the word “impurity” used both for ritual impurity (in this case, by touching a dead reptile) and guilt; cf. M. Cohen, מונחי טומאה וטהרה בלשון המקרא ויחסם למושגי איסור והיתר של לשון חכמים, 306.–289 ,בית מקרא כה,ד [קלה] תשנג Touching a dead reptile is a minor impurity which can be repaired immediately by immersion in water before sundown. There is no difference between intentional or unintional defilements. By contrast, sexual defilement has far-reaching consequences.
In an elliptic version the argument is in Sifry Num. 7. One needs the detailed argument here to understand the text there.? Rebbi Jacob bar Idi stated before Rebbi Jonathan: “If you deviated from under your husband and became defiled,” that excludes rape. How do you understand this? He said to him, just as “under your husband” is by consent, so “if you became defiled” is by consent. “She was not raped”, she is forbidden. Therefore, if she was raped, she is permitted76This second argument is accepted in the Sotah.26a">Babli (26a, Yevamot.56b">Yebamot 56b).. But there is a rape victim which is forbidden for an Israel. Who is that? That is one who started by consent and ended up raped77She started playing with another man and ended up being raped against her will. The Babli does not consider this case as one of consensual sex.. And there is one who is not a rape victim which is permitted to an Israel. Who is that? That is one who started as a rape victim and ended up consenting78This case is accepted by the Ketubot.51b">Babli, Ketubot 51b.. Like that woman who came to Rebbi Joḥanan and said to him, I was raped. He said to her, but was it not sweet to you in the end79He wanted to forbid her to her (Israel) husband, following the opinion of Samuel’s father (Abba bar Abba) who considers rape that in the end is accepted by the victim as consensual sex; Ketubot.51b">Babli Ketubot 51b.? She said to him, if a person dips a finger into honey and puts it into his mouth on the Day of Atonement, does he not feel bad about it and at the end it is sweet? He accepted her80She is permitted to her husband. This argument is reproduced in the Babli by Rava who is known as a frequent mouthpiece of Yerushalmi arguments. The same argument used in the opposite sense in a tannaїtic statement is in Niddah.45a">Babli, Niddah 45a..
וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת. פְּרָט לְאֵשֶׁת סָרִיס. וַיִּתֵּן אִישׁ בָּךְ אֶת שְׁכָבְתּוֹ. לְרַבּוֹת אֶת הַסָּרִיס. חוּץ מִן הַקָּטָן וּמִמִּי שֶׁאֵינוֹ אִישׁ. [כְּקוֹף]. “If you deviated from under your husband and became defiled,82Numbers.5.20">Num. 5:20.” that excludes83One would have expected “includes” since her husband has a penis if he is permitted to her (Sotah 4:4:1" href="/Jerusalem_Talmud_Sotah.4.4.1">Note 68). Sotah.26a">Babli 26a, Sifry Num. 13 read: “Other than your husband”, that includes a eunuch’s wife. a castrate’s wife. “And a man ejaculated into you82Numbers.5.20">Num. 5:20.”, that includes a castrate. “Except for a minor and a non-man,” e. g., an ape.