Kesubos Daf 32 קסובוס דַף 32

The Gemara contrasts the Mishnah on Daf 29a, that stated that if one violated a woman who was an issur kares, such as a sister, she is entitled to the fine, with a Mishna in Makkos, that states: אלו הן הלוקין – These are the ones who receives malkos for violating an issur and lists one who has relations with an issur kares, such as his sister. וקיימא לן דאינו לוקה ומשלם – And it has been established for us that one does not receive malkos and pay money for the same crime. Ulla answered that there is no difficulty. Our Mishnah is dealing with אחותו נערה – his sister who is a naarah, where the קנס for violation applies, and the Mishnah in Makkos is dealing with אחותו בוגרת – his sister who is a bogeress, where the קנס does not apply. When the Gemara challenges this, since a bogeress who was violated receives the monetary payments of בושת ופגם – embarrassment and depreciation in market value, it answers that the Mishnah in Makkos is dealing with a shotah - a mentally deranged girl, who does not suffer from embarrassment nor has value in the market. When the Gemara asks why she does not receive monies for צער - the physical pain she suffers, it answers that the Mishnah is dealing with a מפותה – a girl that was seduced, where there is no pain.

The Gemara infers from Ulla’s answer that he holds: כל היכא דאיכא ממון ומלקות ממונא משלם מילקא לא לקי – Wherever one is chayav for both monetary payment and lashes, the person pays and is not lashed. The Gemara seeks to identify Ulla’s source and concludes it is learned from a gezeirah shaveh of "תחת" "תחת". It is written with regard to the violator: she shall become his wife "תחת אשר ענה" – in place of his violating her, and it is written with regard to one who strikes and wounds another, "עין תחת עין" – an eye in place of an eye. Just as there, in the case of one who wounds another, he pays money and does not receive malkus, even if he was warned not to strike the victim, אף כל היכא דאיכא ממונא ומלקות ממונא משלם מילקא לא לקי – so too every place where there is both a chiyuv for both money and lashes, such as in the case where one violates his sister, the person pays and is not lashed. Rashi explains that this gezeirah shaveh is mufneh - superfluous, since the word "תחת" is superfluous in the passuk regarding the one who violates a woman. This means we can derive laws from it and we do not raise objections to it, even if there is a logical argument that can be presented.

Rebbe Yochanan says the Mishnah can also be dealing with a sister who is a naarah, and the difference between the two Mishnayos is that the Mishnah in Makkos is dealing with where he was warned that he would receive malkus for violating her, and the Mishnah here is where he was not warned. The Gemara notes that it seems that Rebbe Yochanan holds that wherever there is a chiyuv for both money and malkus, and he is warned about malkus, he receives malkus and does not pay. It explains that the passuk regarding malkus states that the person receives lashes כדי רשעתו – in accordance with his wickedness, from which we can learn, משום רשעה אחת אתה מחייבו ואי אתה מחייבו משום שתי רשעיות – you may punish him for one wickedness, but you cannot punish him for two penalties, referring to both money and lashes, and the next passuk states: "ארבעים יכנו" – Forty lashes he shall strike him. Rashi explains that we learn from here that where there are two penalties, he is lashed, and does not make a monetary payment. 

במתני' בריש פירקין אחותו הוי אחד מהנערות שיש להם קנס, והקשה הגמ', ורמינהו אלו הן הלוקין, הבא על אחותו כו' וקיימא לן דאינו לוקה ומשלם, אמר עולא לא קשיא כאן באחותו נערה כאן באחותו בוגרת, אחותו בוגרת נמי הא איכא בושת ופגם, בשוטה, והא איכא צערא, במפותה

אלמא קסבר עולא כל היכא דאיכא ממון ומלקות ממונא משלם מילקא לא לקי מנא ליה לעולא הא,  והגמ' מסיק, אלא עולא תחת תחת גמר, כתיב הכא תחת אשר ענה, וכתיב התם עין תחת עין, מה התם ממונא משלם מילקא לא לקי אף כל היכא דאיכא ממונא ומלקות ממונא משלם מילקא לא לקי, ופרש"י, וגזירה שוה מופנה היא ולמדין ואין משיבין

רבי יוחנן אמר אפילו תימא אחותו נערה, כאן שהתרו בו כאן שלא התרו בו, אלמא קסבר רבי יוחנן כל היכא דאיכא ממון ומלקות ואתרו ביה מילקא לקי ממונא לא משלם

מנא ליה לר' יוחנן הא, אמר קרא כדי רשעתו משום רשעה אחת אתה מחייבו ואי אתה מחייבו משום שתי רשעיות, וסמיך ליה ארבעים יכנו, ופרש"י, דהיכא דאיכא שתי רשעיות ניעבד ביה הכאה