Version 1: (See translator's note below)) Version 2: (Devarim 22:28) "If a man find a maiden, a virgin": (Translator's note: The Zera Avraham writes: "Anyone who looks into this section will conclude with justice that it (the transcription) is extremely corrupt and cannot be explained at all." I humbly and respectfully submit. My translation resumes after the dots.) … "a virgin": to exclude one who has been cohabited with, whom he gives nothing. This tells me only of one who has been cohabited with. Whence do I derive (the same for) one who has lost her virginity through some accident? From (Shemoth 22:16) "the virgins" — to exclude the above. (Devarim, Ibid.) "who was not betrothed": to exclude one who was betrothed and divorced (i.e., A maiden who was betrothed and divorced receives the fine, and it belongs to her and not to her father, it being written "who was not betrothed … then he shall give to her father," the implication being that if she had been betrothed and divorced it belongs to her.) R. Akiva says: (The fine belongs to her father) even if she were widowed or divorced. And this follows, viz.: Since her betrothal money and her penalty money revert to her father, just as her betrothal money (reverts to him) even if she were betrothed and divorced, so, her penalty money (reverts to him) even if she were betrothed and divorced. If so, what is the intent of "who was not betrothed"? It is mufneh (free for interpretation) for purposes of comparison and identity (gezeirah shavah), viz.: It is written here "who was not betrothed" and elsewhere (Shemoth 22:15) "who was not betrothed." Just as here fifty, so, there, fifty; and just as there, shekels, so, here, shekels.
2
וְשָׁכַב עִמָּהּ, כָּל שְׁכִיבָה.
"and he lie with her": any lying, (natural or unnatural).
(דברים כב כח) כִּי יִמְצָא אִישׁ נַעֲרָה בְּתוּלָה, נֶאֱמַר כָּאן בְּתוּלָה וְנֶאֱמַר בְּתוּלָה בַּמְפַתֶּה, מָה אוֹנֵס חָמוּר אֵינוֹ חַיָּב אֶלָּא עַל בְּתוּלָה, מְפַתֶּה הַקַּל אֵינוֹ דִין שֶׁלֹּא יְהֵא חַיָּב אֶלָּא עַל בְּתוּלָה? אוֹ חִלּוּף, אִם מְפַתֶּה הַקַּל הֲרֵי הוּא חַיָּב עַל בְּתוּלָה וְעַל שֶׁאֵינָהּ בְּתוּלָה, אוֹנֵס חָמוּר אֵינוֹ דִין שֶׁיְּהֵא חַיָּב עַל הַבְּתוּלָה וְעַל שֶׁאֵינָהּ בְּתוּלָה? מַה תַּלְמוּד לוֹמַר בְּתוּלָה בָּאוֹנֵס? שֶׁיָּכוֹל לֹא יְהֵא נוֹתֵן לְאָבִיהָ אֲבָל יְהֵא נוֹתֵן לָהּ, תַּלְמוּד לוֹמַר: בְּתוּלָה פְּרָט לִבְעוּלָה. אֵין לִי אֶלָּא בְּעוּלָה, מֻכַּת עֵץ מִנַּיִן? תַּלְמוּד לוֹמַר: בְּתוּלָה פְּרָט לְמֻכַּת עֵץ. נֶאֱמַר כָּאן אֲשֶׁר לֹא אֹרָשָׂה וְנֶאֱמַר בַּמְפַתֶּה ״אֲשֶׁר לֹא אֹרָשָׂה״, מָה אוֹנֵס חָמוּר אֵינוֹ חַיָּב עַל שֶׁנִּתְאָרְסָה וְנִתְגָּרְשָׁה, מְפַתֶּה הַקַּל אֵינוֹ דִין שֶׁלֹּא יְהֵא חַיָּב עַל שֶׁנִּתְאָרְסָה וְנִתְגָּרְשָׁה? אוֹ חִלּוּף, מָה אִם מְפַתֶּה הַקַּל הֲרֵי הוּא חַיָּב עַל שֶׁנִּתְאָרְסָה וְנִתְגָּרְשָׁה, אוֹנֵס חָמוּר אֵינוֹ דִין שֶׁיְּהֵא חַיָּב עַל שֶׁנִּתְאָרְסָה וְנִתְגָּרְשָׁה? מַה תַּלְמוּד לוֹמַר אֲשֶׁר לֹא אֹרָשָׂה בָּאוֹנֵס? שֶׁיָּכוֹל לֹא יְהֵא נוֹתֵן לְאָבִיהָ אֲבָל יְהֵא נוֹתֵן לָהּ, תַּלְמוּד לוֹמַר: אֲשֶׁר לֹא אֹרָשָׂה אֲשֶׁר לֹא אֹרָשָׂה שְׁתֵּי פְעָמִים, שֶׁלֹּא יְהֵא נוֹתֵן לֹא לָהּ וְלֹא לְאָבִיהָ. נֶאֱמַר כָּאן נַעֲרָה וְלֹא נֶאֱמַר נַעֲרָה בַּמְפַתֶּה, מָה אוֹנֵס חָמוּר אֵינוֹ חַיָּב אֶלָּא עַל הַנַּעֲרָה, מְפַתֶּה הַקַּל אֵינוֹ דִין שֶׁלֹּא יְהֵא חַיָּב אֶלָּא עַל הַנַּעֲרָה? אוֹ חִלּוּף, מָה מְפַתֶּה הַקַּל הֲרֵי הוּא חַיָּב עַל נַעֲרָה וְעַל שֶׁאֵינָהּ נַעֲרָה, אוֹנֵס חָמוּר אֵינוֹ דִין שֶׁיְּהֵא חַיָּב עַל נַעֲרָה וְעַל שֶׁאֵינָהּ נַעֲרָה? תַּלְמוּד לוֹמַר: וְנָתַן לַאֲבִי הַנַּעֲרָה וְלֹא לַאֲבִי הַבּוֹגֶרֶת. וַהֲלֹא דְבָרִים קַל וָחֹמֶר, וּמָה אוֹנֵס חָמוּר אֵינוֹ חַיָּב עַל הַבּוֹגֶרֶת, מְפַתֶּה הַקַּל אֵינוֹ דִין שֶׁלֹּא יְהֵא חַיָּב עַל הַבּוֹגֶרֶת? לְהַחֲלִיף אֶת הַדִּין אִי אַתָּה יָכוֹל שֶׁהֲרֵי כְּבָר נֶאֱמַר נַעֲרָה נַעֲרָה שְׁתֵּי פְעָמִים.
Version 1: (See translator's note below))
Version 2:
(Devarim 22:28) "If a man find a maiden, a virgin":
(Translator's note: The Zera Avraham writes: "Anyone who looks into this section will conclude with justice that it (the transcription) is extremely corrupt and cannot be explained at all." I humbly and respectfully submit. My translation resumes after the dots.)
… "a virgin": to exclude one who has been cohabited with, whom he gives nothing. This tells me only of one who has been cohabited with. Whence do I derive (the same for) one who has lost her virginity through some accident? From (Shemoth 22:16) "the virgins" — to exclude the above. (Devarim, Ibid.) "who was not betrothed": to exclude one who was betrothed and divorced (i.e., A maiden who was betrothed and divorced receives the fine, and it belongs to her and not to her father, it being written "who was not betrothed … then he shall give to her father," the implication being that if she had been betrothed and divorced it belongs to her.) R. Akiva says: (The fine belongs to her father) even if she were widowed or divorced. And this follows, viz.: Since her betrothal money and her penalty money revert to her father, just as her betrothal money (reverts to him) even if she were betrothed and divorced, so, her penalty money (reverts to him) even if she were betrothed and divorced. If so, what is the intent of "who was not betrothed"? It is mufneh (free for interpretation) for purposes of comparison and identity (gezeirah shavah), viz.: It is written here "who was not betrothed" and elsewhere (Shemoth 22:15) "who was not betrothed." Just as here fifty, so, there, fifty; and just as there, shekels, so, here, shekels.
וְשָׁכַב עִמָּהּ, כָּל שְׁכִיבָה.
"and he lie with her": any lying, (natural or unnatural).
וְנִמְצָאוּ, בְּעֵדִים.
"and they are found": by witnesses.