כֵּיצַד שׁוֹתֶה בַּעֲצִיצוֹ כּוּ׳ אָמַר רַב כָּהֲנָא אַמְרִיתַהּ לִשְׁמַעְתָּא קַמֵּיהּ דְּרַב זְבִיד מִנְּהַרְדְּעָא נֵיתֵי עֲשֵׂה וְנִדְחֵה לֹא תַעֲשֶׂה
The mishna continues: How does the rapist drink from his vessel? The mishna proceeds to explain that he is obligated to marry her despite the physical flaws she might have. However, if the marriage is prohibited, either due to the fact that she committed adultery or due to her flawed lineage, he is not obligated to marry her, and therefore he may not marry her. Rav Kahana said: I stated this halakha before Rav Zevid of Neharde’a, and I asked him: Let the positive mitzva: “And to him she shall be as a wife” (Deuteronomy 22:29), come and override the prohibition of marriage to a woman who is forbidden to him, according to the principle that positive mitzvot override prohibitions.
He said to me: Where do we say the principle that a positive mitzva comes and overrides a prohibition? It is in a case where one performs circumcision of a foreskin afflicted with leprosy. Although there is a prohibition against removing leprous skin, the positive mitzva of circumcision overrides that prohibition, as it is not possible to fulfill the positive mitzva without violating the prohibition. However, here, in the case of the rapist, if she says: I do not want him as a husband, is there a positive mitzva at all? Since in that case the mitzva need not be performed, as it is negated when the woman refuses to marry him, it does not override the prohibition.
תוספות ישנים כתובות מ.
אי אמרה לא בעינא מי איתיה לעשה כלל – הקשה הר״ר עזרא אמאי איצטריך קרא בפ״ק דיבמות (דף ה:) דאין עשה דכיבוד דוחה שבת הא ליכא עשה דאי אמר לא בעינא לכיבוד מי איתא לעשה כלל וי״ל דהתם מ״מ מיד כשצוה אב הוי עשה לעשות מצותו.
This Tosfos Yeshanim is סתרי תורה!! In the case of אונס it is ALSO a mitzva right away if she wants until she says לא בעינא?
Hope to address this in our next EXCITING episode!!!!
