ה הַנִּטְעָן עַל הַפְּנוּיָה, יֵשׁ אוֹמְרִים שֶׁלֹּא לִכְנֹס מִשּׁוּם לְזוּת שְׂפָתַיִם, שֶׁנִּרְאֶה שֶׁמַּחֲזִיקִים הַקּוֹל. וְיֵשׁ אוֹמְרִים שֶׁמִּצְוָה לִכְנֹס. הַגָּה: וְהַסְּבָרָא רִאשׁוֹנָה עִקָּר. וּבְמָקוֹם שֶׁיֵּשׁ לָחוּשׁ שֶׁלֹּא תֵּצֵא לְתַרְבּוּת רָעָה, מֻתָּר לְכָנְסָהּ. וְכָל זֶה בְּקוֹל בְּעָלְמָא, אֲבָל אִם וַדַּאי בָּא עָלֶיהָ, מִצְוָה לְכָנְסָהּ, אֲבָל אֵין כּוֹפִין עַל כָּךְ (שָׁם). וְאִם נִטְעֶנֶת מִשְּׁנַיִם, מֵרִאשׁוֹן אֵינוֹ אֶלָּא קוֹל בְּעָלְמָא, וְהַשֵּׁנִי הוֹסִיף בִּפְגָמָהּ, הַשֵּׁנִי מִצְוָה לְכָנְסָהּ. וְאִם נִטְעֶנֶת מִשְּׁנֵיהֶם בְּשָׁוֶה, הָאֶחָד נָשׂוּי וְהַשֵּׁנִי אֵינוֹ נָשׂוּי, מִצְוָה עַל שֶׁאֵינוֹ נָשׂוּי לְכָנְסָהּ (ג"ז שָׁם). וְעַיֵּן לְעֵיל סִי' כ"ב אִם הִיא נֶאֱמֶנֶת עָלָיו. זוֹנָה שֶׁתָּבְעָה לְאֶחָד שֶׁנָּדַר לָהּ דָּבָר בְּאֶתְנָנָהּ, וְהוּא כּוֹפֵר, צָרִיךְ לִשָּׁבַע כְּמוֹ בִּשְׁאָר תְּבִיעוֹת (רִיבָ"שׁ סִי' מ"א). זֶהוּ שֶׁחִיְּבָה תּוֹרָה לְאוֹנֵס וּמְפַתֶּה מָמוֹן, הַיְנוּ אִם כְּבָר נַעֲשָׂה הַמַּעֲשֶׂה בְּמִקְרֶה, אֲבָל אָסוּר לָאָב לִתֵּן בִּתּוֹ לִזְנוּת, וְעַל זֶה נֶאֱמַר: "אַל תְּחַלֵּל אֶת בִּתְּךְ לְהַזְנוֹתָהּ" (וַיִּקְרָא יט, כט) וְכָל הַמְּכִינָה עַצְמָהּ לִזְנוּת, בֵּין מִדַּעְתָּהּ בֵּין מִדַּעַת אָבִיהָ, הֲרֵי זוֹ קְדֵשָׁה, וְאֵין חִלּוּק בָּזֶה בֵּין בְּתוּלָה לִבְעוּלָהּ (טוּר בְּשֵׁם הָרַמְבַּ"ם). וְרַשָּׁאִין הַבֵּית דִּין לִקְנֹס הַזּוֹנוֹת, כְּדֵי לַעֲשׂוֹת גָּדֵר. וּמַעֲשֶׂה בְּאַחַת שֶׁזָּנְתָה עִם הַכּוּתִי, וְחָתְכוּ אֶת חָטְמָהּ, כְּדֵי לְנַוְּלָהּ (תְּשׁוּבַת הָרֹא"שׁ כְּלָל י"ח):
5 One about whom it has been claimed [that he had relations] with an unmarried woman, there are those who say that he shouldn't marry her because of the bad talk [that will result] for it looks like they are confirming the rumor. But there are those that say it is a mitzvah to marry her. Rema: The first reasoning is the main one. And if there is fear that she will go out to an "evil culture" (i.e. marry out of Judaism), he may marry her. And all of this refers to a simple rumor, but if he certainly had relations with her, it is a mitzvah to marry her, but we don't enforce that (ibid). But if a rumor went out concerning that she had relations with two men, the first only a rumor and the second added to her insult, the second has a mitzvah to marry her. But if the rumor is of equal strength with regard to both, one is married and one is not married, the second has a mitzvah to marry her (ibid). See above siman 22, whether she is trustworthy in this matter. A prostitute that was requested of one who promised to pay her a price and he denies it, he must take an oath as is true in other suits (Ribash, siman 41). This is what the Torah obligated the rapist and the seducer to pay money, when it just happened. But a father is not allowed to give his daughter to be a harlot, and about this it is written, "Do not defile your daughter to make her a harlot" (Leviticus 19:29). And anyone who prepares herself to be a harlot, whether on her own accord or her father's is considered a "kedeshah" and there is no distinction in this matter between a virgin and a non-virgin. And a court may fine prostitutes in order to erect a fence. And it happened with one who fornicated with a non-Jew, that they cut her nose off, in order to disfigure her (Responsa of the Rosh 18).