‘‘Order my steps according to Your word and do not grant any iniquity dominion over me’ (Psalms 119:133)פְּעָמַי הָכֵן בְּאִמְרָתֶך, וְאַל תַּשְׁלֶט בִּי כָל אָוֶן (תהלים קיט, קלג).
The Book of Holiness סֵפֶר קְדֻשָּׁה
The Fifth Bookוְהוּא ספֶר חֲמִישִׁי
This book contains three halachot which are arranged in the following order:הִלְכוֹתָיו שָׁלוֹשׁ, וְזֶה הוּא סִדּוּרָן:
The Laws Governing Forbidden Sexual Relationshipsהִלְכוֹת אִסּוּרֵי בִּיאָה,

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

The Laws Governing Forbidden foodsהִלְכוֹת מַאֲכָלוֹת אֲסוּרוֹת,
The Laws of Ritual Slaughterהִלְכוֹת שְׁחִיטָה.
The Laws Governing Forbidden Sexual Relationshipsהִלְכוֹת אִסּוּרֵי בִּיאָה
They contain 37 mitzvos: One positive commandment and 36 negative commandments. They are:יֵשׁ בִּכְלָלָן שֶׁבַע וּשְׁלוֹשִׁים מִצְווֹת - מִצְוַת עֲשֵׂה אַחַת, וְשֵׁשׁ וּשְׁלוֹשִׁים מִצְווֹת לֹא תַעֲשֶׂה, וְזֶה הוּא פְּרָטָן:
1) Not to have sexual relations with one’s mother, 2) Not to have relations with one’s father’s wife, 3) Not to have relations with one’s sister, 4) Not to have relations with the daughter of one’s father’s wife, 5) Not to have relations with the daughter of one’s son, 6) Not to have relations with one’s daughter, 7) Not to have relations with the daughter of one’s daughter, 8) Not to marry a woman and her daughter, 9) Not to marry a woman and her son’s daughter,10) Not to marry a woman and her daughter’s daughter, 11) Not to have relations with the sister of one’s father, 12) Not to have relations with the sister of one’s mother, 13) Not to have relations with the wife of the brother of one’s father, 14) Not to have relations with the wife of one’s son, 15) Not to have relations with the wife of one’s brother, 16) Not to have relations with the sister of one’s wife, 17) Not to have relations with an animal, 18) For a woman not to engage in relations with an animal, 19) For a man not to engage in relations with another man, 20) Not to have relations with one’s father, 21) Not to have relations with the brother of one’s father, 22) Not to have relations with a married woman, 23) Not to have relations with a woman in the niddah state,1 24) Not to marry a gentile, 25) For an Ammonite convert or a Moabite convert not to marry into God’s congregation, i.e., the Jewish people, 26) Not to prevent a third generation Egyptian convert from marrying among the Jewish people, 27) Not to prevent a third generation Edomite convert from marrying among the Jewish people,2 28) Not to allow a mamzer to marry among the Jewish people,3 29) Note to allow a castrated male to marry among the Jewish people, 30) Not to castrate a male; this includes even an animal, beast, or fowl,4 31) For a High Priest not to marry a widow, 32) For a High Priest not to engage in relations with a widow even outside the bounds of marriage,5 33) That a High Priest should marry a virgin maiden,6 34) That a priest should not marry a divorcee, 35) That he should not marry a zonah, 36) That he should not marry a chalalah,7 37) That a person should not draw close to any of the women forbidden to him even though he does not engage in relations.8(א) שֶׁלֹּא לָבוֹא עַל הָאֵם; (ב) שֶׁלֹּא לָבוֹא עַל אֵשֶׁת אָב; (ג) שֶׁלֹּא לִבְעֹל אָחוֹת; (ד) שֶׁלֹּא לִבְעֹל בַּת אֵשֶׁת אָב; (ה) שֶׁלֹּא לִבְעֹל בַּת הַבֵּן; (ו) שֶׁלֹּא לִבְעֹל בַּת; (ז) שֶׁלֹּא לִבְעֹל בַּת הַבַּת; (ח) שֶׁלֹּא לִשָּׂא אִשָּׁה וּבִתָּהּ; (ט) שֶׁלֹּא לִשָּׂא אִשָּׁה וּבַת בְּנָהּ; (י) שֶׁלֹּא לִשָּׂא אִשָּׁה וּבַת בִּתָּהּ; (יא) שֶׁלֹּא לִבְעֹל אֲחוֹת אָב; (יב) שֶׁלֹּא לִבְעֹל אֲחוֹת אֵם; (יג) שֶׁלֹּא לִבְעֹל אֵשֶׁת אֲחִי הָאָב; (יד) שֶׁלֹּא לִבְעֹל אֵשֶׁת הַבֵּן; (טו) שֶׁלֹּא לִבְעֹל אֵשֶׁת אָח; (טז) שֶׁלֹּא לִבְעֹל אֲחוֹת אִשְׁתּוֹ; (יז) שֶׁלֹּא לִשְׁכַּב עִם בְּהֵמָה; (יח) שֶׁלֹּא תָבִיא אִשָּׁה בְּהֵמָה עָלֶיהָ; (יט) שֶׁלֹּא לִשְׁכַּב עִם זָכָר; (כ) שֶׁלֹּא לְגַלּוֹת עֶרְוַת אָב; (כא) שֶׁלֹּא לְגַלּוֹת עֶרְוַת אֲחִי הָאָב; (כב) שֶׁלֹּא לִבְעֹל אֵשֶׁת אִישׁ; (כג) שֶׁלֹּא לִבְעֹל נִדָּה; (כד) שֶׁלֹּא לְהִתְחַתֵּן בַּגּוֹיִים; (כה) שֶׁלֹּא יָבוֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהָל ה'; (כו) שֶׁלֹּא לְהַרְחִיק דּוֹר שְׁלִישִׁי מִצְרִי מִלָּבוֹא בַּקָּהָל; (כז) שֶׁלֹּא לְהַרְחִיק דּוֹר שְׁלִישִׁי אֲדוֹמִי מִלָּבוֹא בַּקָּהָל; (כח) שֶׁלֹּא יָבוֹא מַמְזֵר בַּקָּהָל; (כט) שֶׁלֹּא יָבוֹא סָרִיס בַּקָּהָל; (ל) שֶׁלֹּא לְסָרֵס זָכָר, אַפִלּוּ בְּהֵמָה חַיָּה וָעוֹף; (לא) שֶׁלֹּא יִשָּׂא כּוֹהֵן גָּדוֹל אַלְמָנָה; (לב) שֶׁלֹּא יִבְעֹל כּוֹהֵן גָּדוֹל אַלְמָנָה, אַפִלּוּ בְּלֹא נִשּׂוּאִין; (לג) שֶׁיִּשָּׂא כּוֹהֵן גָּדוֹל בְּתוּלָה בְּנַעְרוּתָהּ; (לד) שֶׁלֹּא יִשָּׂא כּוֹהֵן גְּרוּשָׁה; (לה) שֶׁלֹּא יִשָּׂא זוֹנָה; (לו) שֶׁלֹּא יִשָּׂא חֲלָלָה; (לז) שֶׁלֹּא יִקְרַב אָדָם לְאַחַת מִכָּל הָעֲרָיוֹת, וְאַף עַל פִּי שֶׁלֹּא בָעַל.
These mitzvot are explained in the ensuing chapters.וּבֵאוּר מִצְווֹת אֵלּוּ בִּפְרָקִים אֵלּוּ.
1When a person voluntarily engages in sexual relations with one of the arayot9 mentioned in the Torah, he is liable for kareit,10 as Leviticus 18:29 states: “Whenever anyone performs any of these abominations, the souls will be cut off....” The plural is used, referring to the man and the woman.11אהַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת בְּמֵזִיד, חַיָּב כָּרֵת, שֶׁנֶּאֱמַר "כִּי כָּל אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבֹת הָאֵלֶּה וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת מִקֶּרֶב עַמָּם" (ויקרא יח, כט), שְׁנֵיהֶם חַיָּבִין הַבּוֹעֵל וְהַנִּבְעָל.
If they transgressed unknowingly, they are liable to bring a fixed12 sin offering. There are some arayot with whom relations are punishable by execution13 in addition to kareit which is applicable in all cases. 14וְאִם הָיוּ שׁוֹגְגִין, חַיָּבִין חַטָּאת קְבוּעָה. וְיֵשׁ מִן הָעֲרָיוֹת שֶׁהִיא בְּמִיתַת בֵּית דִּין, יָתֵר עַל הַכָּרֵת הַשָּׁוֶה בְּכֻלָּן.
2With regard to the arayot that are punishable by execution by the court. If there were witnesses, they delivered a warning,15 and the transgressors did not cease their actions, they are executed through the means prescribed for them.באוֹתָן הָעֲרָיוֹת שֶׁיֵּשׁ בָּהֶן מִיתַת בֵּית דִּין, אִם הָיוּ שָׁם עֵדִים וְהַתְרָאָה, וְלֹא פֵרְשׁוּ מִמַּעֲשֵׂיהֶם - מְמִיתִין אוֹתָן בְּמִיתָה הָאֲמוּרָה בָּהֶן.
3Even if a transgressor was a Torah scholar neither execution or lashes is administered unless a warning was given. For the obligation for a warning was instituted universally only to make a distinction between a person who transgresses inadvertently and one who transgresses intentionally. 16גוְאַפִלּוּ הָיָה הָעוֹבֵר תַּלְמִיד חָכָם - אֵין מְמִיתִין וְלֹא מַלְקִין עַד שֶׁתִּהְיֶה שָׁם הַתְרָאָה; שֶׁלֹּא נִתְּנָה הַתְרָאָה בְּכָל מָקוֹם אֶלָא לְהַבְחִין בֵּין שׁוֹגֵג לְמֵזִיד.
4Among the arayot punishable through execution by the court are those for which the violators are executing by stoning, those for which they are executed by burning, and those for which they are executed by strangulation.17 The following transgressions are punishable by stoning: one who has relations with his mother, with his father’s wife,18 his son’s wife; she is called his daughter-in-law,19 one who sodomizes a male, a male who has relations with an animal, and a woman who has relations with an animal.דהָעֲרָיוֹת שֶׁיֵּשׁ בָּהֶן מִיתַת בֵּית דִּין - מֵהֶן שֶׁמִּיתָתָן בִּסְקִילָה, וּמֵהֶן שֶׁמִּיתָתָן בִּשְׂרֵפָה, וּמֵהֶן בְּחֶנֶק. וְאֵלּוּ שֶׁמִּיתָתָן בִּסְקִילָה: הַבָּא עַל אִמּוֹ, וְעַל אֵשֶׁת אָבִיו, וְעַל אֵשֶׁת בְּנוֹ - וְהִיא הַנִּקְרֵאת כַּלָּתוֹ, וְהַשּׁוֹכֵב עִם זָכָר, וְהַשּׁוֹכֵב עִם בְּהֵמָה, וְהָאִשָּׁה הַמְּבִיאָה אֶת הַבְּהֵמָה עָלֶיהָ.
5The following arayot are punishable by burning: a person who has relations with his wife’s daughter20 during his wife’s lifetime,21 with the daughter of her daughter, with the daughter of her son, with her mother, with the mother of her mother, with the mother of her father, with his own daughter, with the daughter of his daughter, or with the daughter of his son.הוְאֵלּוּ הֵן הָעֲרָיוֹת שֶׁמִּיתָתָן בִּשְׂרֵפָה: הַבָּא עַל בַּת אִשְׁתּוֹ בְּחַיֵּי אִשְׁתּוֹ, וְעַל בַּת בִּתָּהּ, וְעַל בַּת בְּנָהּ, וְעַל אֵם אִשְׁתּוֹ, וְעַל אֵם אִמָּהּ, וְעַל אֵם אָבִיהָ, וְהַבָּא עַל בִּתּוֹ, וְעַל בַּת בִּתּוֹ, וְעַל בַּת בְּנוֹ.
6The only instance in which forbidden sexual relations are punishable by execution by strangulation is adultery, as derived from Leviticus 20:10: “The adulterer and the adulteress shall surely be put to death.” Whenever the Torah mentions “putting to death” without further description, the intent is strangulation.22 If the adulteress is the daughter of a priest, she should be executed by burning and the adulterer by strangulation, as ibid. 21:9 states: “The daughter of a priest, when she begins to act promiscuously, she shall be burnt with fire.”23 If the adulteress is a consecrated24 maiden,25 both she and the adulterer should be stoned,26 as Deuteronomy 22:23-24 states: “When a virgin maiden.... they shall be stoned with rocks....” Whenever the Torah uses the phrase “They shall surely be put to death, they are responsible for their own blood” Leviticus 20:11 - they are executed by stoning.27 ואֵין לְךָ עֶרְוָה בְּחֶנֶק אֶלָא אֵשֶׁת אִישׁ בִּלְבַד - שֶׁנֶּאֱמַר "מוֹת יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת" (ויקרא כ, י), וּמִיתָה הָאֲמוּרָה בַּתּוֹרָה סְתָם הִיא חֶנֶק. וְאִם הָיְתָה בַּת כּוֹהֵן - הִיא בִּשְׂרֵפָה וּבוֹעֲלָהּ בְּחֶנֶק, שֶׁנֶּאֱמַר "וּבַת אִישׁ כֹּהֵן כִּי תֵחֵל לִזְנוֹת בָּאֵשׁ תִּשָּׂרֵף" (ויקרא כא, ט). וְאִם הָיְתָה נַעֲרָה מְאֹרָסָה - שְׁנֵיהֶם בִּסְקִילָה, שֶׁנֶּאֱמַר "כִּי יִהְיֶה נַעֲרָה בְתוּלָה... וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים" (דברים כב, כג - כד). וְכָל מָקוֹם שֶׁנֶּאֱמַר בַּתּוֹרָה "מוֹת יוּמְתוּ דְּמֵיהֶם בָּם" (ויקרא כ, יא; ויקרא כ, יב; ויקרא כ, יג; ויקרא כ, טז; ויקרא כ, כז), הֲרֵי הֵן בִּסְקִילָה.
7All of the other arayot are punishable by kareit alone and are not punishable by execution by the court. Therefore if there were witnesses and a warning was administered, the court punishes them with lashes, for all those who are obligated for kareit are lashed.זוּשְׁאָר הָעֲרָיוֹת כֻּלָּן בְּכָרֵת בִּלְבַד, וְאֵין בָּהֶם מִיתַת בֵּית דִּין. לְפִיכָךְ אִם הָיוּ שָׁם עֵדִים וְהַתְרָאָה - בֵּית דִּין מַלְקִין אוֹתָן, שֶׁכָּל חַיָּבֵי כְּרֵתוֹת לוֹקִין.
8When a person enters into relations with women who are forbidden by merely a negative commandment,28 both he and she are lashed. If they do so unknowingly, they are not liable for punishment. When a person enters into relations with one of the shniyot,29 Rabbinic Law ordains that he be given “stripes for rebellious conduct.”30חהַבָּא עַל אַחַת מֵחַיָּבֵי לָאוִין בְּמֵזִיד, לוֹקֶה הוּא וְהִיא. בְּשׁוֹגֵג, פְּטוּרִין מִכְּלוּם. וְהַבָּא עַל אַחַת מִן הַשְּׁנִיּוֹת בְּמֵזִיד, מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת מִדִּבְרֵיהֶם.
When, however, a person enters into relations with a woman who is forbidden merely by a positive commandment,31 he need not be punished. If, however, the court wishes to administer stripes for rebellious conduct to him to distance him from sin, they have that option.32 אֲבָל הַבָּא עַל אַחַת מֵחַיָּבֵי עֲשֵׂה, אֵינוֹ לוֹקֶה. וְאִם הִכּוּ אוֹתָם בֵּית דִּין מַכַּת מַרְדּוּת כְּדֵי לְהַרְחִיק מִן הָעֲבֵרָה, הָרְשׁוּת בְּיָדָם.
9A person compelled to engage in forbidden relations is not liable at all, not for lashes nor for a sacrifice. Needless to say, there is no obligation for capital punishment, as reflected by Deuteronomy 22:26: “And to the maiden, do not do anything.” 33To whom does the above apply? To the victim of rape. When, by contrast, a man engages in relations, there is no concept of being compelled against his will. For an erection is always a willful act.34 When a woman is compelled into relations at the outset and afterwards, she consents, she is not liable. Once a man compels her to engage in relations, it is beyond her control whether to desire or not. For man’s natural tendency and inclination is compelling her to desire.35 טאָנוּס פָּטוּר מִכְּלוּם - מִן הַמַּלְקוּת, וּמִן הַקָּרְבָּן, וְאֵין צָרִיךְ לוֹמַר מִן הַמִּיתָה, שֶׁנֶּאֱמַר "וְלַנַּעֲרָה לֹא תַעֲשֶׂה דָבָר" (דברים כב, כו). בַּמֶּה דְּבָרִים אֲמוּרִים? בְּשֶׁנֶּאֱנַס הַנִּבְעָל; אֲבָל הַבּוֹעֵל - אֵין לוֹ אֹנֶס, שֶׁאֵין קִשּׁוּי אֶלָא לַדַּעַת. וְאִשָּׁה שֶׁתְּחִלַּת בִּיאָתָהּ בְּאֹנֶס, וְסוֹפָהּ בְּרָצוֹן - פְּטוּרָה מִכְּלוּם; שֶׁמִּשֶׁהִתְחִיל לִבְעֹל בְּאֹנֶס, אֵין בְּיָדָהּ שֶׁלֹּא תִרְצֶה, שֶׁיֵּצֶר הָאָדָם וְטִבְעוֹ כּוֹפֶה אוֹתָהּ לִרְצוֹת.
10A person who inserts the corona into the woman’s vaginal channel is referred to as one who “uncovers” as Leviticus 20:18 states: “He uncovered her source.”36 A person who inserts the entire organ is referred to as one who completes intercourse. With regard to all the forbidden relations mentioned by the Torah, one who “uncovers” and one who “completes intercourse are equally liable for execution by the court, kareit, lashes, or stripes for rebellious conduct. Even though the man did not ejaculate and even if he withdrew and did not complete relations, the man and the woman both become liable.37 Whether a person engages in vaginal or anal intercourse,38 when he “uncovers” the woman, they both become liable for execution, kareit, lashes, or stripes for rebellious conduct. Whether they were lying or standing,39 liability is established by the insertion of the corona.יהַמַּכְנִיס רֹאשׁ הָעֲטָרָה בִּלְבַד - הוּא הַנִּקְרָא 'מַעֲרֶה', מִלְשׁוֹן "אֶת מְקֹרָהּ הֶעֱרָה" (ויקרא כ, יח). וְהַמַּכְנִיס כָּל הָאֵבֶר, הוּא הַנִּקְרָא 'גּוֹמֵר'. וְכָל הַבִּיאוֹת הָאֲסוּרוֹת, אֶחָד הַמַּעֲרֶה וְאֶחָד הַגּוֹמֵר, וְאַף עַל פִּי שֶׁלֹּא הוֹצִיא שִׁכְבַת זֶרַע, וְאַף עַל פִּי שֶׁפֵּרֵשׁ וְלֹא גָמַר, כֵּיוָן שֶׁהִכְנִיס רֹאשׁ הָעֲטָרָה - נִתְחַיְּבוּ שְׁנֵיהֶם מִיתַת בֵּית דִּין, אוֹ כָּרֵת, אוֹ מַלְקוּת, אוֹ מַכַּת מַרְדּוּת. וְאֶחָד הַבָּא עַל הָאִשָּׁה כְּדַרְכָּהּ, וְאֶחָד הַבָּא עָלֶיהָ שֶׁלֹּא כְּדַרְכָּהּ - מִשֶּׁיַּעֲרֶה בָּהּ, יִתְחַיְּבוּ שְׁנֵיהֶן מִיתָה, אוֹ כָּרֵת, אוֹ מַלְקוּת, אוֹ מַכַּת מַרְדּוּת. בֵּין שֶׁהָיוּ שׁוֹכְבִין, בֵּין שֶׁהָיוּ עוֹמְדִים - עַל הַכְנָסַת הָעֲטָרָה הוּא הַחִיּוּב.
11There is never any liability when a man engages in forbidden relations without an erection, instead his organ was hanging loosely like the organ of the dead, e.g., one who was sick or a person with a congenital malady, i.e., he was born sexually inadequate. Even though he inserts his organ with his hand, he is not liable for kareit or lashes. Needless to say, he is not liable for execution. For this is not considered sexual intercourse. Nevertheless, such an act disqualifies a woman from partaking of terumah.40 And the court subjects both of them to stripes for rebellious conduct.41 יאכָּל הַבָּא בִּיאָה אֲסוּרָה בְּלֹא קִשּׁוּי, אֶלָא שֶׁהָיָה הָאֵבֶר שֶׁלּוֹ מְדֻלְדָּל כְּמוֹ אֵבֶר הַמֵּתִים, כְּגוֹן הַחוֹלִים, אוֹ מִי שֶׁנֹּלַּד כָּךְ סְרִיס חַמָּה - אַף עַל פִּי שֶׁהִכְנִיס אֶת הָאֵבֶר בְּיָדוֹ, אֵינוֹ חַיָּב לֹא כָּרֵת, וְלֹא מַלְקוּת, וְאֵין צָרִיךְ לוֹמַר מִיתָה; שֶׁאֵין זוֹ בִּיאָה. אֲבָל פּוֹסֵל הוּא מִן הַתְּרוּמָה. וּבֵית דִּין מַכִּין אֶת שְׁנֵיהֶם מַכַּת מַרְדּוּת.
12When a person enters into sexual relations with one of the arayot as a casual act,42 although he did not intend to do so, he is liable.43 Similar concepts apply with regard to one who enters into relations with women forbidden by a negative commandment alone or with one of the shniyot.44 When, however, a man has relations with one of the arayot after she died, he is not liable at all.45 Needless to say, this applies with regard to those women with whom relations are forbidden by a negative commandment alone. When, by contrast, one has relations with a person who is treifah46or who has relations with an animal which is treifah, he is liable. The person or the animal is now alive even though he will ultimately die from this illness. Even when the two signs47 which validate ritual slaughter were slit but the woman or the animal is making its last movements, if one enters into relations with her or it he is liable until she or it dies or is decapitated.יבהַבָּא עַל עֶרְוָה מִן הָעֲרָיוֹת כְּמִתְעַסֵּק, אַף עַל פִּי שֶׁאֵין כַּוָּנָתוֹ לְכָּךְ - חַיָּב. וְכֵן בְּחַיָּבֵי לָאוִין, וּבַשְּׁנִיּוֹת. אֲבָל הַבָּא עַל עֶרְוָה מִן הָעֲרָיוֹת וְהִיא מֵתָה, פָּטוּר מִכְּלוּם. וְאֵין צָרִיךְ לוֹמַר בְּחַיָּבֵי לָאוִין, שֶׁהוּא פָּטוּר. וְהַבָּא עַל הַטְּרֵפָה, אוֹ שֶׁשָּׁכַב עִם בְּהֵמָה טְרֵפָה - חַיָּב; חַי הוּא, אַף עַל פִּי שֶׁסּוֹפוֹ לָמוּת מֵחֹלִי זֶה. וְאַפִלּוּ שָׁחַט בָּהּ שְׁנֵי סִימָנִין, וַעֲדַיִן הִיא מְפַרְכֶּסֶת - הַבָּא עָלֶיהָ חַיָּב, עַד שֶׁתָּמוּת אוֹ עַד שֶׁיַּתִּיז אֶת רֹאשָׁהּ.
13When an adult male enters into relations with any of the women forbidden in connection with the above transgressions who is three years and one day old or more,48 he is liable for execution, kareit, or lashes and she is not liable49 unless she is past majority.יגכָּל אִשָּׁה אֲסוּרָה מֵאֵלּוּ: אִם הָיְתָה בַּת שָׁלוֹשׁ שָׁנִים וְיוֹם אֶחָד וָמַעְלָה - גָּדוֹל הַבָּא עָלֶיהָ, חַיָּב מִיתָה אוֹ כָּרֵת אוֹ מַלְקוּת; וְהִיא פְּטוּרָה מִכְּלוּם, אֶלָא אִם כֵּן הָיְתָה גְּדוֹלָה.
If she is younger than this, both participants are not liable, for the act is not considered as sexual relations.50וְאִם הָיְתָה פְּחוּתָה מִזֶּה - הֲרֵי שְׁנֵיהֶן פְּטוּרִין, שֶׁאֵין בִּיאָתָהּ בִּיאָה.
Similarly, when an adult woman enters into sexual relations with a minor, if he is nine years and one day old, she is liable for execution, kareit,51 or lashes and he is not liable. If he is younger than nine years old, they are both free of liability.52 וְכֵן אִשָּׁה גְּדוֹלָה שֶׁבָּא עָלֶיהָ קָטָן: אִם הָיָה בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד וָמַעְלָה - הִיא חַיֶּבֶת כָּרֵת, אוֹ מִיתָה, אוֹ מַלְקוּת; וְהוּא פָּטוּר. וְאִם הָיָה בֶּן תֵּשַׁע שָׁנִים וּלְמַטָּה, שְׁנֵיהֶם פְּטוּרִין.
14When a man enters into relations with a male or has a male enter into relations with him, once the corona is inserted into the anus they should both be stoned if they are both adults. As Leviticus 18:22 states: “Do not lie with a man,” holding one liable for the act, whether he is the active or passive partner.ידהַבָּא עַל הַזָּכָר, אוֹ הֵבִיא זָכָר עָלָיו, כֵּיוָן שֶׁהֶעֱרָה, אִם הָיוּ שְׁנֵיהֶם גְּדוֹלִים - נִסְקָלִים, שֶׁנֶּאֱמַר "וְאֶת זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה" (ויקרא יח, כב), בֵּין שֶׁהָיָה בּוֹעֵל אוֹ נִבְעָל.
If a minor of nine years and a day or more is involved, the man who enters into relations or has the minor enter into relations with him should be stoned and the minor is not liable. If the male minor was less than nine years old, they are both free of liability.53וְאִם הָיָה קָטָן בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד וָמַעְלָה - זֶה שֶׁבָּא עָלָיו אוֹ הֵבִיאוֹ עַל עַצְמוֹ נִסְקָל, וְהַקָּטָן פָּטוּר. וְאִם הָיָה הַזָכָר בֶּן תֵּשַׁע אוֹ פָּחוֹת, שְׁנֵיהֶן פְּטוּרִין.
It is, however, appropriate for the court to subject the adult to stripes for rebellious conduct for homosexual relations54 although his companion was less than nine years old.וְרָאוּי לְבֵית דִּין לְהַכּוֹת הַגָּדוֹל מַכַּת מַרְדּוּת, לְפִי שֶׁשָּׁכַב עִם זָכָר, וְאַף עַל פִּי שֶׁהוּא פָּחוֹת מִבֶּן תֵּשַׁע.
15One is liable for anal intercourse with an androgynus55 just as one is liable for relations with another male. One who engages in vaginal intercourse with an androgynus is not liable.56 There is a doubt concerning the gender of a tumtum.57 Therefore a person who has relations with a tumtum or vaginal intercourse with an androgynus should be given stripes for rebellious conduct.58 An androgynus may marry a woman.59 טואֶחָד הַבָּא עַל הַזָכָר, אוֹ הַבָּא עַל אַנְדְּרֹגִּינוֹס דֶּרֶךְ זַכְרוּתוֹ - חַיָּב. וְאִם בָּא עָלָיו דֶּרֶךְ נַקְבוּתוֹ, פָּטוּר. וְהַטֻּמְטוֹם, סָפֵק הוּא. לְפִיכָךְ הַבָּא עַל הַטֻּמְטוֹם, אוֹ עַל אַנְדְּרֹגִּינוֹס דֶּרֶךְ נַקְבוּתוֹ - מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. וְהָאַנְדְּרֹגִּינוֹס מֻתָּר לִשָּׂא אִשָּׁה.
16When a person sodomizes an animal or has an animal insert its organ in him, both the person and the animal should be stoned to death,60 as Leviticus 18:23 states: “Do not lie down with any animal,” prohibiting such relations whether he sodomizes the animal or has the animal enter him. All living creatures animals, beasts, and fowl should be stoned to death.61 The Torah did not make any distinction with regard to the age of an animal whether it is young or old. “Any animal” implies a prohibition on the day of its birth. Whether the person enters into vaginal or anal intercourse with the animal, when he inserts the corona or the animal inserts the corona within him, they are liable.טזהַבָּא עַל הַבְּהֵמָה אוֹ שֶׁהֵבִיא בְּהֵמָה עָלָיו - שְׁנֵיהֶן נִסְקָלִין, שֶׁנֶּאֱמַר "וּבְכָל בְּהֵמָה לֹא תִתֵּן שְׁכָבְתְּךָ" (ויקרא יח, כג) - בֵּין שֶׁרְבָעָהּ בֵּין שֶׁהֵבִיאָהּ עָלָיו. וְאֶחָד בְּהֵמָה, וְאֶחָד חַיָּה וָעוֹף - הַכֹּל בִּסְקִילָה. וְלֹא חָלַק הַכָּתוּב בַּבְּהֵמָה בֵּין גְּדוֹלָה לִקְטַנָּה, שֶׁנֶּאֱמַר "וּבְכָל בְּהֵמָה"; אַפִלּוּ בְּיוֹם לֵידָתָהּ, הַבָּא עָלֶיהָ - בֵּין כְּדַרְכָּהּ בֵּין שֶׁלֹּא כְּדַרְכָּהּ, כֵּיוָן שֶׁהֶעֱרָה בָּהּ אוֹ שֶהֶעֱרָתָה בּוֹ - חַיָּב.
17When a boy nine years old sodomizes an animal or has an animal engage in relations with him, the animal should be stoned, but he is not liable.62 If the boy was less than nine years old, the animal is not stoned. Similarly, when a girl three years old or more causes an animal or a beast to have relations with her, whether it is an older animal or a younger animal, once the corona of the animal is inserted into her vagina or anus, the animal is stoned to death and she is not liable.63 If she was past majority, they both should be stoned to death. If she was less than three years old, the animal should not be stoned.64יזקָטָן בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל הַבְּהֵמָה אוֹ הֵבִיאָהּ עָלָיו - הִיא נִסְקֶלֶת עַל יָדוֹ, וְהוּא פָּטוּר; הָיָה בֶּן תֵּשַׁע אוֹ פָּחוֹת, אֵין סוֹקְלִין אֶת הַבְּהֵמָה. וְכֵן קְטַנָּה בַּת שָׁלוֹשׁ שָׁנִים וְיוֹם אֶחָד שֶׁהֵבִיאָה בְּהֵמָה אוֹ חַיָּה עָלֶיהָ - בֵּין בְּהֵמָה גְּדוֹלָה, בֵּין בְּהֵמָה קְטַנָּה, כֵּיוָן שֶׁהֶעֱרְתָה בָּהּ הַבְּהֵמָה, בֵּין כְּדַרְכָּהּ בֵּין שֶׁלֹּא כְּדַרְכָּהּ - הַבְּהֵמָה נִסְקֶלֶת, וְהִיא פְּטוּרָה. וְאִם הָיְתָה גְּדוֹלָה, שְׁנֵיהֶן נִסְקָלִין. וְאִם הָיְתָה מִבַּת שָׁלוֹשׁ שָׁנִים וּלְמַטָּה, אֵין הַבְּהֵמָה נִסְקֶלֶת.
18When a person lies with an animal inadvertently or a woman causes an animal to have relations with her inadvertently,65 the animal is not stoned to death even though they are past majority.66 With regard to relations with all the arayot, when one is an adult and the other a minor, the minor is not liable and the adult is liable, as explained. If one is awake and one is sleeping, the one who is sleeping is not liable.67 If one transgresses intentionally and the other inadvertently, the one who transgresses intentionally is liable68 and the one who transgresses inadvertently must bring a sacrifice. If one acted under duress and one acted willingly, the one who acted under duress is not liable as stated above.69 יחוְכֵן הַשּׁוֹכֵב עִם בְּהֵמָה בִּשְׁגָגָה, וְהָאִשָּׁה שֶׁהֵבִיאָה אֶת הַבְּהֵמָה עָלֶיהָ בִּשְׁגָגָה - אֵין הַבְּהֵמָה נִסְקֶלֶת עַל יָדָן, וְאַף עַל פִּי שֶׁהֵן גְּדוֹלִים. כָּל הָעֲרָיוֹת כֻּלָּן שֶׁהָיָה אֶחָד גָּדוֹל וְאֶחָד קָטָן - הַקָּטָן פָּטוּר, וְהַגָּדוֹל חַיָּב, כְּמוֹ שֶׁבֵּאַרְנוּ. אֶחָד עֵר וְאֶחָד יָשֵׁן, הַיָּשֵׁן פָּטוּר. אֶחָד מֵזִיד וְאֶחָד שׁוֹגֵג - הַמֵּזִיד חַיָּב, וְהַשּׁוֹגֵג מֵבִיא קָרְבָּן. אֶחָד אָנוּס וְאֶחָד בְּרָצוֹן - הָאָנוּס פָּטוּר כְּמוֹ שֶׁבֵּאַרְנוּ.
19The witnesses are not required to see the precise details of couple’s intimate relations, the man inserting his organ as one inserts a piston into a pipe. Instead, once they see them clinging together as is the way of all who engage in relations, they may be executed on the basis of this evidence. We do not say: Maybe he did not insert the corona, because we can assume that in this position, the corona was inserted. 70יטוְאֵין הָעֵדִים נִזְקָקִין לִרְאוֹת הַמְּנָאֲפִים שֶׁהֶעֱרוּ זֶה בְּזֶה, וְהִכְנִיס כְּמִכְחוֹל בִּשְׁפֹפֶרֶת - אֶלָא מִשֶּׁיִּרְאוּ אוֹתָן דְּבוּקִין זֶה בְּזֶה כְּדֶרֶךְ כָּל הַבּוֹעֲלִין, הֲרֵי אֵלּוּ נֶהְרָגִין בִּרְאָיָה זוֹ. וְאֵין אוֹמְרִים: שֶׁמָּא לֹא הֶעֱרָה, מִפְּנֵי שֶׁחֶזְקַת צוּרָה זוֹ שֶׁהֶעֱרָה.
20When an established presumption that people are close relatives has been established, we judge accordingly even though there is no clear proof that they were relatives.71 We give lashes and execute by burning, stoning, and strangulation based on such a presumption. What is implied? If it is an accepted presumption that a particular woman is a man’s sister, daughter, or mother and he had relations with her in the presence of witnesses, he is given lashes or executed by burning or stoning even though there is no clear-cut evidence that the woman is his sister, mother, or daughter, only the accepted presumption. כמִי שֶׁהֻחְזַק בִּשְׁאֵר בָּשָׂר - דָּנִין בּוֹ עַל פִּי הַחֲזָקָה, אַף עַל פִּי שֶׁאֵין שָׁם רְאָיָה בְּרוּרָה שֶׁזֶּה קָרוֹב. וּמַלְקִין וְשׂוֹרְפִין וְסוֹקְלִין וְחוֹנְקִין עַל חֲזָקָה זוֹ. כֵּיצַד? הֲרֵי שֶׁהֻחְזַק שֶׁזּוֹ אֲחוֹתוֹ אוֹ בִּתּוֹ אוֹ אִמּוֹ, וּבָא עָלֶיהָ בְּעֵדִים - הֲרֵי זֶה לוֹקֶה אוֹ נִשְׂרָף אוֹ נִסְקָל, וְאַף עַל פִּי שֶׁאֵין שָׁם רְאָיָה בְּרוּרָה שֶׁזּוֹ הִיא אֲחוֹתוֹ, אוֹ אִמּוֹ, אוֹ בִּתּוֹ - אֶלָא בַּחֲזָקָה בִּלְבַד.
An incident occurred with a woman who came to Jerusalem carrying an infant on her shoulders and she raised it, establishing the assumption that he was her son. After he grew older, he had relations with her and they brought her to the court who executed her by stoning.72 A proof of this law can be drawn from the fact that the Torah speaks of the judgment of execution for one who curses his father and strikes his father.73 How can we find clear proof that he is his father?74 Instead, we operate according to the existing presumption. So, too, with regard to other relatives, we operate according to the existing presumption.וּמַעֲשֶׂה בְּאִשָּׁה אַחַת שֶׁבָּאת לִירוּשָׁלַיִם, וְתִינוֹק מֻרְכָּב לָהּ עַל כְּתֵפָהּ, וְהִגְדִּילַתּוּ בְּחֶזְקַת שֶׁהוּא בְּנָהּ, וּבָא עָלֶיהָ. וֶהֱבִיאוּהָ לְבֵית דִּין, וּסְקָלוּהָ. רְאָיָה לְדִין זֶה, מַה שֶׁדָּנָה תּוֹרָה בִּמְקַלֵּל אָבִיו וּמַכֵּה אָבִיו שֶׁיּוּמַת - וּמְנַיִן לָנוּ רְאָיָה בְּרוּרָה שֶׁזֶּה אָבִיו, אֶלָא בַּחֲזָקָה. כָּךְ שְׁאָר הַקְּרוֹבִים, בַּחֲזָקָה.
21The following rules apply when a man and a woman come from overseas, he says: “This is my wife,” and she says: “This is my husband.” If in their new city, he establishes the presumption that she is his wife75 for 30 days,76 we execute an adulterer who has relations with her. Within 30 days, however, we do not execute anyone on the presumption that she is a married woman.77 כאאִישׁ וְאִשָּׁה שֶׁבָּאוּ מִמְּדִינַת הַיָּם, הוּא אוֹמֵר 'אִשְׁתִּי', וְהִיא אוֹמֶרֶת 'בַּעְלִי' - אִם הֻחְזְקָה בָּעִיר שְׁלוֹשִׁים יוֹם שֶׁהִיא אִשְׁתּוֹ, הוֹרְגִין עָלֶיהָ. אֲבָל בְּתוֹךְ הַשְּׁלוֹשִׁים יוֹם, אֵין הוֹרְגִין עָלֶיהָ מִשּׁוּם אֵשֶׁת אִישׁ.
22When a woman is presumed to be a niddah among her neighbors,78 her husband is given lashes for engaging in relations with her in the niddah state.79 The following rule applies when a person issues a warning not to enter into seclusion with a specific man80 to his wife and she enters into seclusion with him. If one witness comes and testifies that she was unfaithful,81 her husband was a priest, and he engaged in relations with her afterwards, he receives lashes because of her because he had relations with a zonah.82 Although the fundamental element of this testimony is established by one witness,83 her conduct caused her identity to be established as a zonah.84 כבהָאִשָּׁה שֶׁהֻחְזְקָה נִדָּה בִּשְׁכוּנוֹתֶיהָ, בַּעְלָהּ לוֹקֶה עָלֶיהָ מִשּׁוּם נִדָּה. הַמְּקַנֵּא לְאִשְׁתּוֹ וְנִסְתְּרָה, וּבָא עֵד אֶחָד וְהֵעִיד שֶׁנִּטְמֵאת, וְהָיָה בַּעְלָהּ כּוֹהֵן, וּבָא עָלֶיהָ אַחַר כָּךְ - הֲרֵי זֶה לוֹקֶה עָלֶיהָ, מִשּׁוּם זוֹנָה; אַף עַל פִּי שֶׁעִיקַר הָעֵדוּת בְּעֵד אֶחָד, כְּבָר הֻחְזְקָה בּוֹ זוֹנָה.
23When a father says: “My daughter is consecrated to this person,” his word is accepted85 and she must marry him.86 Nevertheless, if she acts unfaithfully while consecrated to him, she is not stoned to death87 because of her father’s statements unless there are witnesses who testify that she was consecrated in their presence.88 Similarly, when a woman states: “I have been consecrated,” if it is discovered that she engaged in relations with another man, she is not executed on the basis of her own statements. Instead, there must be witnesses that she was consecrated or she must have established a common conception that this was the case.כגהָאָב שֶׁאָמַר 'בִּתִּי זוֹ מְקֻדֶּשֶׁת הִיא לְזֶה' - אַף עַל פִּי שֶׁהוּא נֶאֱמָן, וְתִנָּשֵׂא לוֹ, אִם זִנְּתָה, אֵינָהּ נִסְקֶלֶת עַל פִּיו, עַד שֶׁיִּהְיוּ שָׁם עֵדִים שֶׁנִּתְאָרְסָה בִּפְנֵיהֶם. וְכֵן הָאִשָּׁה שֶׁאָמְרָה מְקֻדֶּשֶׁת אֲנִי - אֵינָהּ נֶהְרֶגֶת עַל פִּיהָ, עַד שֶׁיִּהְיוּ שָׁם עֵדִים אוֹ תֻּחְזָק.