Yevamot 3A

כולהו נמי מדרשא אתו! נהי דלענין ייבום אתיין מדרשא ⁠— עיקר איסורייהו בהדיא כתיב בהו. בתו, עיקר איסורא מדרשא.

The Talmud challenges this conclusion: All of the exemptions from levirate marriage for forbidden relatives listed in the Mishnah are also derived from a homiletical interpretation. The Talmud responds: Although the matter of levirate marriage is derived from a homiletical interpretation, the main aspect of their prohibition is explicitly written. By contrast, with regard to his daughter from a woman he raped but did not marry, the main aspect of this prohibition is derived by homiletical interpretation, as the prohibition itself is not written explicitly in the Torah.

דאמר רבא: אמר לי רב יצחק בר אבדימי: אתיא ״הנה״ ״הנה״,

As Rava said: Rav Yitzḥak bar Avdimi said to me: This prohibition is derived by means of a verbal analogy between the word hena, in the verse: “The nakedness of your son’s daughter, or of your daughter’s daughter, even their nakedness you should not uncover; for theirs [hena] is your own nakedness” (Leviticus 18:10) and the word hena in a different verse: “You should not uncover the nakedness of a woman and her daughter; you should not take her son’s daughter, or her daughter’s daughter, to uncover her nakedness: they [hena] are near kinswomen; it is wickedness” (Leviticus 18:17), indicating that every daughter is prohibited, even one from rape, just like one’s daughter through his wife.

אתיא ״זמה״ ״זמה״.

Furthermore, it is derived from a verbal analogy between the word “wickedness” (Leviticus 18:17) and the word “wickedness” in the verse: “And if a man take with his wife also her mother, it is wickedness; they should be burnt with fire, both he and they, that there be no wickedness among you” (Leviticus 20:14), that one who has sex with a daughter from a rape is liable to burning.