Talmud sobre Keritot 2:4

הָאִשָּׁה שֶׁיָּלְדָה וְלָדוֹת הַרְבֵּה, הִפִּילָה בְתוֹךְ שְׁמוֹנִים נְקֵבָה וְחָזְרָה וְהִפִּילָה בְתוֹךְ שְׁמוֹנִים נְקֵבָה, וְהַמַּפֶּלֶת תְּאוֹמִים, רַבִּי יְהוּדָה אוֹמֵר, מְבִיאָה עַל הָרִאשׁוֹן וְאֵינָהּ מְבִיאָה עַל הַשֵּׁנִי. מְבִיאָה עַל הַשְּׁלִישִׁי וְאֵינָהּ מְבִיאָה עַל הָרְבִיעִי. אֵלּוּ מְבִיאִין קָרְבָּן עוֹלֶה וְיוֹרֵד. עַל שְׁמִיעַת הַקּוֹל, וְעַל בִּטּוּי שְׂפָתַיִם, וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, וְהַיֹּלֶדֶת, וְהַמְצֹרָע. וּמַה בֵּין הַשִּׁפְחָה לְבֵין כָּל הָעֲרָיוֹת. שֶׁלֹּא שָׁוְתָה לָהֶן לֹא בָעֹנֶשׁ וְלֹא בַקָּרְבָּן, שֶׁכָּל הָעֲרָיוֹת בְּחַטָּאת וְהַשִּׁפְחָה בְּאָשָׁם. כָּל הָעֲרָיוֹת בִּנְקֵבָה, וְשִׁפְחָה בְּזָכָר. כָּל הָעֲרָיוֹת, אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה שָׁוִין בַּמַּכּוֹת וּבַקָּרְבָּן, וּבַשִּׁפְחָה לֹא הִשְׁוָה אֶת הָאִישׁ לָאִשָּׁה בַּמַּכּוֹת וְלֹא אֶת הָאִשָּׁה לָאִישׁ בַּקָּרְבָּן. כָּל הָעֲרָיוֹת, עָשָׂה בָהֶן אֶת הַמְעָרֶה כַגּוֹמֵר, וְחַיָּב עַל כָּל בִּיאָה וּבִיאָה. זֶה חֹמֶר הֶחְמִיר בַּשִּׁפְחָה, שֶׁעָשָׂה בָהּ אֶת הַמֵּזִיד כַּשּׁוֹגֵג:

[Si] una mujer ha tenido múltiples nacimientos y abortó a una mujer [feto] dentro de los ochenta días posteriores al nacimiento de una mujer [niño vivo], y luego volvió a abortar a una mujer dentro de los ochenta días del [aborto espontáneo] anterior; o si ella tuvo abortos gemelos, el rabino Yehudah dice: Ella trae [un sacrificio] para el primero y no para el segundo, para el tercero pero no para el cuarto. Las siguientes [personas] traen un Oleh veYored : [Uno que] pronuncia una voz [falsa] [juramento de negar testimonio]; [el que hace] un juramento falso; uno que [entra] en el Templo [recinto] cuando es impuro o [que come] sagrado [comida] cuando es impuro; una mujer que ha dado a luz; y la Metzora . ¿Cuál es la diferencia entre [las relaciones con] una Shifchah Charufah y todos los [otros] sindicatos prohibidos? [La Torá] no los compara ni con respecto al castigo ni con respecto al sacrificio. [La comisión no intencional de] otros sindicatos prohibidos [exige] un Chattat ; y [las relaciones con] una Shifchah Charufah [exigen] un Asham . [Los sacrificios traídos en casos de] todas las uniones prohibidas [son] hembras; y [el sacrificio traído en el caso de] un Shifchah Charufah es masculino. [En casos de] todas las uniones prohibidas, tanto el hombre como la mujer son iguales con respecto a las pestañas y el sacrificio; [en el caso de] la Shifchah Charufah [la Torá] no iguala al hombre y la mujer con respecto a las pestañas, y [no iguala] a la mujer con el hombre con respecto al sacrificio. [En casos de] todas las otras uniones prohibidas, el contacto sexual [se considera como] consumación, y uno es responsable de cada acto sexual. Esta es una restricción que se aplicó a la Shifchah Charufah en esa transgresión intencional es [tratada] como una transgresión no intencional.

Jerusalem Talmud Sotah

There⁹⁷Mishnah Keritut 2:4. “Incest” always includes adultery., we have stated: “In all matters of incest, He made him who touches⁹⁸The man whose genital touches the woman’s. This is a technical term, cf. Yebamot Chapter 6, Note 11. equal to him who completes and one is guilty for each single intercourse⁹⁹This refers to the rules concerning a slave girl (Lev. 19:20–22) who according to some opinions is partially manumitted (cf. Babli Keritut11a.). The Babli’s tradition eliminates the rules from practical importance by restricting them to a girl living with a Hebrew slave. Since the institution of Hebrew slaves was abolished with the Babylonian exile, never to be reinstituted, the frequent discussions of the rules are purely theoretical. However, in Sifra Qedošim Pereq 5(1), at least one opinion describes the slave girl engaged to a free man in the expectation of her manumission.
As a slave, the girl can not marry and therefore she is free to have guiltless sex with any man not a Jew (cf. Terumot Chapter 8, Note 347). Upon manumission, she becomes a free Jewish woman and able to contract a valid marriage with any Jew who is not a priest. She is permitted to live with a Hebrew slave (Ex. 21:4). Since her relationship with the slave is not a marriage, her affair with another man is not adultery. From the man’s side, the affair with the slave girl is the only sin which can be atoned for by a sacrifice if committed intentionally. A purification sacrifice is possible only for inadvertent sins; the relation with the semi-free girl can be atoned for by a reparation sacrifice. (An intentional sin can only be cleansed by God’s mercy in response to repentance.) For inadvertent sins, a purification sacrifice is due for each single transgression; one reparation sacrifice covers the entire affair.. He was more stringent with the slave girl since in her case He treated the intentional as unintentional.” Rebbi Jeremiah, Rebbi Abba bar Mamai in the name of Rav: “Flow of semen,” until he ejaculates¹⁰⁰Lev. 19:20: “If a man sleep with a woman by flow of semen …” The intercourse of a free man with the slave girl is not punishable unless there was an ejaculation.. Here is written “flow of semen”, and here is written “flow of semen.¹⁰¹In the case of the straying wife, Num. 5:13 reads: “A man slept with her with flow of semen.” Nevertheless, the wife becomes impure and forbidden to her husband already if her paramour’s penis touches her genitals. This seems to contradict our principle that equal expressions used in different circumstances must have equal meanings.” Here¹⁰²In the case of the slave girl., you say “flow of semen” until he ejaculates. And here¹⁰³In the case of the straying wife., you say so? Rebbi Yose said, there is a difference, for it is written¹⁰⁴Num. 5:13.: “She was hidden and became impure.” From the moment she was hidden, the Torah calls her “impure”. But here¹⁰²In the case of the slave girl., “flow of semen,” until he ejaculates. For what reason is written¹⁰³In the case of the straying wife. “flow of semen”? For measures¹⁰⁵To measure how long the wife must be hidden together with her paramour to be impure and subject to the ordeal. In another connection this is quoted in the Babli, 2b., as it is stated¹⁰⁴Num. 5:13.: “She was hidden and became impure”; what is counted as hiding¹⁰⁶Babli 4a. The Babli discusses why all these expressions have to be used.? Time to become impure. What is the time for impurity? Time for intercourse. What is the time for intercourse? Time for ‘touching’⁹⁸The man whose genital touches the woman’s. This is a technical term, cf. Yebamot Chapter 6, Note 11..

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