Ketubot

must not the intercourse in both cases be in a natural manner?  — The fact, however, is, said R. Kahana in the name of R. Johanan, that the husband is not held guilty unless he had intercourse In a natural manner and he brought up an evil name upon her in respect of a natural intercourse. MISHNAH. A FATHER HAS AUTHORITY OVER HIS DAUGHTER  IN RESPECT OF HER BETROTHAL [WHETHER IT WAS EFFECTED] BY MONEY,  DEED  OR INTERCOURSE;  HE IS ENTITLED TO ANYTHING SHE FINDS AND TO HER HANDIWORK; [HE HAS THE RIGHT] OF ANNULLING HER VOWS  AND HE RECEIVES HER BILL OF DIVORCE;  BUT HE HAS NO USUFRUCT  DURING HER LIFETIME.  WHEN SHE MARRIES, THE HUSBAND SURPASSES HIM [IN HIS RIGHTS] IN THAT HE HAS  USUFRUCT DURING HER LIFETIME,  BUT HE IS ALSO UNDER THE OBLIGATION OF MAINTAINING AND RANSOMING HER  AND TO PROVIDE FOR HER BURIAL. R. JUDAH RULED: EVEN THE POOREST MAN IN ISRAEL MUST PROVIDE  NO LESS THAN TWO FLUTES AND ONE LAMENTING WOMAN. GEMARA. 'BY MONEY'. Whence is this  deduced? — Rab Judah replied: Scripture said, Then shall she go ant for nothing without money,  [which implies that] this master  receives no money  but that another master does receive money;  and who is he? Her father.  But might it not be suggested that it  belongs to her?  — Since  it is her father who contracts  her betrothal, as it is written in Scripture, I gave my daughter unto this man,  would she take the money!  But can it not be suggested that this  applies only to a minor  who has no legal right  [to act on her own behalf], but that a na'arah  who has such rights  may herself contract her betrothal, and she herself receives the money? — Scripture stated, Being in her youth in her father's house,  [implying that] all the advantages of her youth belong to her father. [Consider], however, that which R. Huna said in the name of Rab: 'Whence is it deduced that a daughte handiwork belongs to her father? [From Scripture] where it is said, And if a van sell his daughter to be a maidservant,  as  the handiwork of a maidservant belongs to her master so does the handiwork of a daughter belong to her father'.  Now what need was there,  [it may be asked, for this text when] deduction  could have been made from [the text of] 'Being in her youth in her father's house'?  Consequently [it must be admitted, must it not, that] that text was written in connection only with the annulment of vows?  And should you suggest that we might infer this  from it,  [it could be retorted that] monetary matters cannot be inferred from ritual matters.  And should you suggest that we might infer it is from [the law of] fine,  [it could be retorted, could it not, that] monetary payments cannot be inferred from fines? And should you suggest that it is might be inferred from [the law of compensation for] indignity and blemish,  [it could be retorted] that indignity and blemish are different,  since [the rights] of her father [are also, are they not], involved  in it?  — [This], however, [is the explanation]:  It is logical to conclude that when the All-Merciful excluded  [another] going out,  the exclusion Was meant to be [understood in a manner] similar to the original.  But  one 'going out', surely, is not like that of the other: For  in the case of the master [the maidservant] goes entirely out of his control while in the 'going out' from the control of her father [the daughter's] transfer to the bridal chamber is still lacking?  — In respect of the annulment of vows, at any rate, she passes out of his control; for we have learned: In the case of a betrothed damsel  it is her father and her husband who jointly annul her vows. DEED OR INTERCOURSE. Whence do we [deduce this]?  — Scripture said, And becometh another man's wife  is [from which it may be inferred that] the various forms of betrothal  are to be compared to one another. HE IS ENTITLED TO ANYTHING SHE FINDS,