(Devarim 22:13) "If a man take a wife, and he come upon her, and he hate her": R. Yehudah says: If he cohabits with her, he receives stripes (for libeling her [viz. Devarim 22:14]); if not, he does not receive stripes.
From here it is derived: If a man transgresses a "light" mitzvah, he is destined to transgress a "grave" mitzvah. If he transgresses (Vayikra 19:18) "and you shall love your neighbor as yourself," he is destined to transgress (Ibid.) "You shall not take revenge … and you shall not bear a grudge," and (Ibid. 17) "You shall not hate your brother" and (Ibid. 25:36) "And your brother shall live with you" — until he comes to the spilling of blood. This is the intent of "If a man take a wife, etc."
(Ibid.) "If he libel her": I might think, even if he said to her "You spoiled my meal," when she did not; it is, therefore, written (here) "libel," and further, (Ibid. 17) "libel," as an identity (gezeirah shavah). Just as "libel" there is a claim of (non-) virginity, so, "libel" here is a claim of (non-) virginity. — But perhaps just as "libel" there involves the site of virginity, so, here, too, it involves the site of virginity. Whence do I derive (the same for) a different act of coitus (i.e., not in the site of virginity)? From "and he give out above her an evil name."
"This woman": We are hereby taught that he states his case only while she is standing. ("This woman) I took and I drew near to her": and there are witnesses that she was adulterous in her father's house (i.e., during her betrothal).
What is the intent of this? Because it is written (Vayikra 20:10) "If a man commits adultery with another man's wife" — whether witnesses testify in the house of her husband that she committed adultery (while yet) in her father's house (i.e., while she was betrothed), or whether they testified in her father's house that she committed adultery in her father's house, I would think that she is executed at the gate of that city (viz. Devarim 22:24), Scripture (here) excludes (from "the gate of the city") the instance of witnesses testifying in the house of her husband that she committed adultery in the house of her father, (and indicates [viz. Ibid. 21]) that she is executed at "the door of her father's house." This is the intent of "If a man take a wife."
(Ibid. 15) "Then the father of the maiden and her mother shall take (and they shall bring out the virgin signs of the maiden"): This tells me only of one who has a father and a mother. Whence do I derive (the same for) one who has a father but not a mother, or one who has a mother but no father, or one who has neither father nor mother? From "and they shall bring out the virgin signs of the maiden" — in any event. If so, why is it written "the father of the maiden and her mother"? "They (in the event of her being found guilty) who nurtured evil growths, let them come and be shown their growths!"
(Ibid. 16) "And the father of the maiden shall say to the elders": We are hereby taught that the woman (herself) is not permitted to speak (in refutation) before her husband.
(דברים כב יג) כִּי יִקַּח אִישׁ אִשָּׁה וּבָא עָלֶיהָ וּשְׂנֵאָהּ, רַבִּי יְהוּדָה אוֹמֵר: אִם בָּא עָלֶיהָ – לוֹקֶה, וְאִם לָאו – אֵינוֹ לוֹקֶה.
(Devarim 22:13) "If a man take a wife, and he come upon her, and he hate her": R. Yehudah says: If he cohabits with her, he receives stripes (for libeling her [viz. Devarim 22:14]); if not, he does not receive stripes.
וּשְׂנֵאָהּ, מִכָּן אַתָּה אוֹמֵר: עָבַר אָדָם עַל מִצְוָה קַלָּה – סוֹפוֹ לַעֲבוֹר עַל מִצְוָה חֲמוּרָה. עָבַר עַל (ויקרא יט יח) ״וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ״ – סוֹפוֹ לַעֲבוֹר עַל ״לֹא תִקֹּם וְלֹא תִטֹּר״ וְעַל (ויקרא יט יז) ״לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ״ וְעַל ״וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ״ וְעַל (ויקרא כה לו) ״וְחֵי אָחִיךָ עִמָּךְ״, עַד שֶׁבָּא לִידֵי שְׁפִיכוּת דָּמִים. לְכָךְ נֶאֱמַר כִּי יִקַּח אִישׁ אִשָּׁה.
R. Yishmael says: Come and see what hatred causes. It leads to slander (viz. Ibid. 14, "And he libel her and give out about her an evil name.")
(דברים כב יד) וְשָׂם לָהּ עֲלִילוֹת דְּבָרִים, יָכוֹל אֲפִלּוּ אָמַר לָהּ הִקְדַּחְתְּ הַתַּבְשִׁיל וְהִיא לֹא הִקְדִּיחָה? תַּלְמוּד לוֹמַר: עֲלִילוֹת דְּבָרִים, (דברים כב יז) ״עֲלִילוֹת דְּבָרִים״ – לִגְזֵרָה שָׁוָה. מָה עֲלִילוֹת דְּבָרִים הָאָמוּר לְהַלָּן – טַעֲנַת בְּתוּלִים, אַף עֲלִילוֹת דְּבָרִים הָאָמוּר כָּאן – טַעֲנַת בְּתוּלִים. אִי מָה עֲלִילוֹת דְּבָרִים הָאָמוּר לְהַלָּן – מְקוֹם בְּתוּלִים, אַף עֲלִילוֹת דְּבָרִים הָאָמוּר כָּאן – מְקוֹם בְּתוּלִים, מִנַּיִן לְרַבּוֹת בִּיאָה אַחֶרֶת? תַּלְמוּד לוֹמַר: וְהוֹצִיא עָלֶיהָ שֵׁם רָע.
From here it is derived: If a man transgresses a "light" mitzvah, he is destined to transgress a "grave" mitzvah. If he transgresses (Vayikra 19:18) "and you shall love your neighbor as yourself," he is destined to transgress (Ibid.) "You shall not take revenge … and you shall not bear a grudge," and (Ibid. 17) "You shall not hate your brother" and (Ibid. 25:36) "And your brother shall live with you" — until he comes to the spilling of blood. This is the intent of "If a man take a wife, etc."
וְאָמַר אֶת הָאִשָּׁה הַזֹּאת – מְלַמֵּד שֶׁאֵין אוֹמֵר דְּבָרָיו אֶלָּא בַּעֲמִידָתָהּ.
(Ibid.) "If he libel her": I might think, even if he said to her "You spoiled my meal," when she did not; it is, therefore, written (here) "libel," and further, (Ibid. 17) "libel," as an identity (gezeirah shavah). Just as "libel" there is a claim of (non-) virginity, so, "libel" here is a claim of (non-) virginity. — But perhaps just as "libel" there involves the site of virginity, so, here, too, it involves the site of virginity. Whence do I derive (the same for) a different act of coitus (i.e., not in the site of virginity)? From "and he give out above her an evil name."
לָקַחְתִּי וָאֶקְרַב אֵלֶיהָ וְלֹא מָצָאתִי לָהּ בְּתוּלִים – הֲרֵי עֵדִים שֶׁזִּינְּתָה בְּבֵית אָבִיהָ!
(Ibid.) "and he say": We are hereby taught that the plaintiff has the first word.
כִּי יִקַּח אִישׁ אִשָּׁה, לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר (ויקרא כ י) ״אִישׁ אֲשֶׁר יִנְאַף אֶת אֵשֶׁת אִישׁ״, אַחַת שֶׁבָּאוּ לָהּ עֵדִים בְּבֵית בַּעְלָהּ שֶׁזִּנְּתָה בְּבֵית אָבִיהָ וְאַחַת שֶׁבָּאוּ לָהּ עֵדִים בְּבֵית אָבִיהָ שֶׁזִּנְּתָה בְּבֵית אָבִיהָ, מַשְׁמַע שֶׁתְּהֵא נִדּוֹנֵת עַל שַׁעַר הָעִיר? וַהֲרֵי הַכָּתוּב מוֹצִיא אֶת שֶׁבָּאוּ לָהּ עֵדִים בְּבֵית בַּעְלָהּ שֶׁזִּנְּתָה בְּבֵית אָבִיהָ שֶׁתְּהֵא נִדּוֹנֵת עַל פֶּתַח בֵּית אָבִיהָ! לְכָךְ נֶאֱמַר כִּי יִקַּח אִישׁ אִשָּׁה.
"This woman": We are hereby taught that he states his case only while she is standing. ("This woman) I took and I drew near to her": and there are witnesses that she was adulterous in her father's house (i.e., during her betrothal).
וּשְׂנֵאָהּ, רַבִּי יִשְׁמָעֵאל אוֹמֵר: בּוֹא וּרְאֵה מַה שִּׂנְאָה גּוֹרֶמֶת, שֶׁהִיא מְבִיאָה לִידֵי לָשׁוֹן הָרָע.
What is the intent of this? Because it is written (Vayikra 20:10) "If a man commits adultery with another man's wife" — whether witnesses testify in the house of her husband that she committed adultery (while yet) in her father's house (i.e., while she was betrothed), or whether they testified in her father's house that she committed adultery in her father's house, I would think that she is executed at the gate of that city (viz. Devarim 22:24), Scripture (here) excludes (from "the gate of the city") the instance of witnesses testifying in the house of her husband that she committed adultery in the house of her father, (and indicates [viz. Ibid. 21]) that she is executed at "the door of her father's house." This is the intent of "If a man take a wife."
(דברים כב טו) וְלָקַח אֲבִי הַנַּעֲרָה וְאִמָּהּ – אֵין לִי אֶלָּא שֶׁיֵּשׁ לָהּ אָב וָאֵם, יֵשׁ לָהּ אָב וְלֹא אֵם, אֵם וְלֹא אָב, לֹא אָב וְלֹא אֵם מִנַּיִן? תַּלְמוּד לוֹמַר: נַּעֲרָה, מִכָּל מָקוֹם. אִם כֵּן, לָמָּה נֶאֱמַר אֲבִי הַנַּעֲרָה וְאִמָּהּ? הֵם, שֶׁגִּדְּלוּ גִּדּוּלִים רָעִים – יָבוֹאוּ וְיִתְנַוְּלוּ עִם גִּדּוּלֵיהֶם.
(R. Yishmael says: Come and see what hatred causes. It leads to slander.)
וְהוֹצִיאוּ אֶת בְּתוּלֵי הַנַּעֲרָה – כְּמַשְׁמָעוֹ.
(Ibid. 15) "Then the father of the maiden and her mother shall take (and they shall bring out the virgin signs of the maiden"): This tells me only of one who has a father and a mother. Whence do I derive (the same for) one who has a father but not a mother, or one who has a mother but no father, or one who has neither father nor mother? From "and they shall bring out the virgin signs of the maiden" — in any event. If so, why is it written "the father of the maiden and her mother"? "They (in the event of her being found guilty) who nurtured evil growths, let them come and be shown their growths!"
(דברים כב טז) וְאָמַר אֲבִי הַנַּעֲרָה אֶל הַזְּקֵנִים, מִכָּן שֶׁאֵין רְשׁוּת לָאִשָּׁה לְדַבֵּר בִּמְקוֹם הָאִישׁ.
(Ibid. 16) "And the father of the maiden shall say to the elders": We are hereby taught that the woman (herself) is not permitted to speak (in refutation) before her husband.
אֶת בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה, מְלַמֵּד שֶׁהָרְשׁוּת לָאָב לְקַדֵּשׁ אֶת בִּתּוֹ קְטַנָּה.
"My daughter did I give to this man as a wife": We are hereby taught that the father has a right to betroth his daughter (who is) a minor.