kethubah

A virgin her kethubah is two hundred [zuz], and a widow a maneh (100. A virgin, who is a widow, [or] divorced, or a halutzah from betrothal her kethubah is two hundred [zuz], and there is upon her a claim of non-virginity. A female proselyte, a woman captive, and a woman slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old their kethubah is two hundred [zuz] there is upon them a claim of non-virginity.

A virgin her kethubah is two hundred [zuz], and a widow a maneh (100. A virgin, who is a widow, [or] divorced, or a halutzah from betrothal her kethubah is two hundred [zuz], and there is upon her a claim of non-virginity. A female proselyte, a woman captive, and a woman slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old their kethubah is two hundred [zuz] there is upon them a claim of non-virginity.

A virgin her kethubah is two hundred [zuz], and a widow a maneh (100. A virgin, who is a widow, [or] divorced, or a halutzah from betrothal her kethubah is two hundred [zuz], and there is upon her a claim of non-virginity. A female proselyte, a woman captive, and a woman slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old their kethubah is two hundred [zuz] there is upon them a claim of non-virginity.

When an adult has had sexual intercourse with a young girl, or when a small boy has had intercourse with an adult woman, or a girl who was injured by a piece of wood [in all these cases] their kethubah is two hundred [zuz], the words of Rabbi Meir. But the Sages say: a girl who was injured by a piece of wood her kethubah is a maneh.

When an adult has had sexual intercourse with a young girl, or when a small boy has had intercourse with an adult woman, or a girl who was injured by a piece of wood [in all these cases] their kethubah is two hundred [zuz], the words of Rabbi Meir. But the Sages say: a girl who was injured by a piece of wood her kethubah is a maneh.

A virgin, who was a widow, a divorcee, or a halutzah from marriage her kethubah is a maneh, and there is no claim of non-virginity upon her. A female proselyte, a woman captive and a woman slave, who have been redeemed, converted, or freed [when they were] more than three years and one day old their kethubah is a maneh, and there is no claim of non-virginity upon her.

A virgin, who was a widow, a divorcee, or a halutzah from marriage her kethubah is a maneh, and there is no claim of non-virginity upon her. A female proselyte, a woman captive and a woman slave, who have been redeemed, converted, or freed [when they were] more than three years and one day old their kethubah is a maneh, and there is no claim of non-virginity upon her.

He who eats with his father-in-law in Judea without the presence of witnesses cannot raise a claim of non-virginity against his wife because he has been alone with her. It is the same whether [the woman is] an Israelite widow or a priestly widow her kethubah is a maneh. The court of the priests collected for a virgin four hundred zuz, and the sages did not protest.

A father is not obligated to maintain his daughter. This exposition was made by Rabbi Elazar ben Azariah in front of the sages in the vineyard of Yavneh: “The sons shall inherit [their mother’s kethubah] and the daughters shall be maintained [out of their father’s estate” just as the sons do not inherit except after the death of their father, so the daughters are not maintained except after the death of their father.

If he did not write a kethubah for her, a virgin still collects two hundred zuz and a widow one mane, because it is a condition laid down by court. If he assigned to her in writing a field that was worth one mane instead of the two hundred zuz and did not write for her, “All property that I possess is a lien for your ketubah”, he is liable [for the full amount] because it is a condition laid down by the court.

The following are the kinds of work which a woman must perform for her husband: Grinding, Baking, Washing, Cooking, Nursing her child, Preparing his bed, And working in wool. If she brought one slave-woman into the marriage she need not grind or bake or wash. [If she brought] two slave-women, she need not cook or nurse her child. If three, she need not prepare his bed or work in wool. If four, she may lounge in an easy chair. Rabbi Eliezer says: even if she brought him a hundred slave-women he may compel her to work in wool; for idleness leads to unchastity. Rabban Shimon ben Gamaliel says: if a man forbade his wife under a vow to do any work he must divorce her and give her kethubah to her for idleness leads to insanity.

He cannot say to her, “Behold your ketubah lies on the table’, rather all of his property has on it a lien from her kethubah. So too, a man may not say to his wife, behold your ketubah lies on the table, but all of his property has on it a lien from her ketubah. If he divorced her she is entitled only to her ketubah. If he remarried her she is like all other wives, and is entitled only to her ketubah.

A woman who impairs her kethubah is not paid except by an oath. If one witness testifies against her that [her kethubah] has been paid, she is not be paid except by an oath. From the property of orphans, from property with a lien on it and [from the property of] an husband who is not present she is not paid except by an oath.

A woman who impairs her kethubah is not paid except by an oath. If one witness testifies against her that [her kethubah] has been paid, she is not be paid except by an oath. From the property of orphans, from property with a lien on it and [from the property of] an husband who is not present she is not paid except by an oath.

“A woman who impairs her kethubah”: How is this so? If her ketubah was for a thousand zuz and [her husband] said to her, “You have already received your kethubah”, and she says, “I received only a maneh”, she is not paid [the balance] except by an oath. “If one witness testifies against her that [her kethubah] has been paid”: How is this so? If her ketubah was for a thousand zuz and [her husband] said to her, “You have already received your ketubah”, and she says, “I have not received it” and one witness testifies against her that [the ketubah] has been paid, she is not paid except by an oath. “From property with a lien on it”: How is this so? He had sold his property to others and she seeks to recover payment from the buyers, she is not paid except by an oath. “From the property of orphans”: How is this so? He died and left his estate to his orphans and she seeks to recover payment from the orphans, she is not paid except by an oath. “An husband who is not present” How is this so? If her husband went to a country beyond the sea and she seeks to recover payment in his absence, she is not paid except by an oath. Rabbi Shimon says: whenever she claims her ketubah the heirs may impose an oath upon her but whenever she does not claim her ketubah the heirs can not impose an oath upon her.

“A woman who impairs her kethubah”: How is this so? If her ketubah was for a thousand zuz and [her husband] said to her, “You have already received your kethubah”, and she says, “I received only a maneh”, she is not paid [the balance] except by an oath. “If one witness testifies against her that [her kethubah] has been paid”: How is this so? If her ketubah was for a thousand zuz and [her husband] said to her, “You have already received your ketubah”, and she says, “I have not received it” and one witness testifies against her that [the ketubah] has been paid, she is not paid except by an oath. “From property with a lien on it”: How is this so? He had sold his property to others and she seeks to recover payment from the buyers, she is not paid except by an oath. “From the property of orphans”: How is this so? He died and left his estate to his orphans and she seeks to recover payment from the orphans, she is not paid except by an oath. “An husband who is not present” How is this so? If her husband went to a country beyond the sea and she seeks to recover payment in his absence, she is not paid except by an oath. Rabbi Shimon says: whenever she claims her ketubah the heirs may impose an oath upon her but whenever she does not claim her ketubah the heirs can not impose an oath upon her.

“A woman who impairs her kethubah”: How is this so? If her ketubah was for a thousand zuz and [her husband] said to her, “You have already received your kethubah”, and she says, “I received only a maneh”, she is not paid [the balance] except by an oath. “If one witness testifies against her that [her kethubah] has been paid”: How is this so? If her ketubah was for a thousand zuz and [her husband] said to her, “You have already received your ketubah”, and she says, “I have not received it” and one witness testifies against her that [the ketubah] has been paid, she is not paid except by an oath. “From property with a lien on it”: How is this so? He had sold his property to others and she seeks to recover payment from the buyers, she is not paid except by an oath. “From the property of orphans”: How is this so? He died and left his estate to his orphans and she seeks to recover payment from the orphans, she is not paid except by an oath. “An husband who is not present” How is this so? If her husband went to a country beyond the sea and she seeks to recover payment in his absence, she is not paid except by an oath. Rabbi Shimon says: whenever she claims her ketubah the heirs may impose an oath upon her but whenever she does not claim her ketubah the heirs can not impose an oath upon her.

If she produced a get without a ketubah, she collects her kethubah. [If she produced her] ketubah without a get, and she says, “My get was lost”, and he says, “My receipt was lost”, and also a creditor who produced a debt document that was unaccompanied by a prosbul, these are not paid back. Rabban Shimon ben Gamaliel says: from the time of danger a woman collects her ketubah with out a get and a creditor collects [his debt] without a prosbul. [A woman who produced] two letters of divorce and two ketuboth collects two kethuboth. Two kethuboth and one get or one kethubah and two gittin, or a kethubah, a get and [evidence of her husband’s] death, she collects one kethubah only, for a man who divorces his wife and then remarries her contracts his second marriage on the condition of the first kethubah. A minor whose his father had given him in marriage, the ketubah of his wife is valid, since it is on this condition that he kept her as his wife. A convert who converted with his wife, the kethubah remains valid, since it is on this condition that he kept her as his wife.

If she produced a get without a ketubah, she collects her kethubah. [If she produced her] ketubah without a get, and she says, “My get was lost”, and he says, “My receipt was lost”, and also a creditor who produced a debt document that was unaccompanied by a prosbul, these are not paid back. Rabban Shimon ben Gamaliel says: from the time of danger a woman collects her ketubah with out a get and a creditor collects [his debt] without a prosbul. [A woman who produced] two letters of divorce and two ketuboth collects two kethuboth. Two kethuboth and one get or one kethubah and two gittin, or a kethubah, a get and [evidence of her husband’s] death, she collects one kethubah only, for a man who divorces his wife and then remarries her contracts his second marriage on the condition of the first kethubah. A minor whose his father had given him in marriage, the ketubah of his wife is valid, since it is on this condition that he kept her as his wife. A convert who converted with his wife, the kethubah remains valid, since it is on this condition that he kept her as his wife.

If she produced a get without a ketubah, she collects her kethubah. [If she produced her] ketubah without a get, and she says, “My get was lost”, and he says, “My receipt was lost”, and also a creditor who produced a debt document that was unaccompanied by a prosbul, these are not paid back. Rabban Shimon ben Gamaliel says: from the time of danger a woman collects her ketubah with out a get and a creditor collects [his debt] without a prosbul. [A woman who produced] two letters of divorce and two ketuboth collects two kethuboth. Two kethuboth and one get or one kethubah and two gittin, or a kethubah, a get and [evidence of her husband’s] death, she collects one kethubah only, for a man who divorces his wife and then remarries her contracts his second marriage on the condition of the first kethubah. A minor whose his father had given him in marriage, the ketubah of his wife is valid, since it is on this condition that he kept her as his wife. A convert who converted with his wife, the kethubah remains valid, since it is on this condition that he kept her as his wife.

If she produced a get without a ketubah, she collects her kethubah. [If she produced her] ketubah without a get, and she says, “My get was lost”, and he says, “My receipt was lost”, and also a creditor who produced a debt document that was unaccompanied by a prosbul, these are not paid back. Rabban Shimon ben Gamaliel says: from the time of danger a woman collects her ketubah with out a get and a creditor collects [his debt] without a prosbul. [A woman who produced] two letters of divorce and two ketuboth collects two kethuboth. Two kethuboth and one get or one kethubah and two gittin, or a kethubah, a get and [evidence of her husband’s] death, she collects one kethubah only, for a man who divorces his wife and then remarries her contracts his second marriage on the condition of the first kethubah. A minor whose his father had given him in marriage, the ketubah of his wife is valid, since it is on this condition that he kept her as his wife. A convert who converted with his wife, the kethubah remains valid, since it is on this condition that he kept her as his wife.

If she produced a get without a ketubah, she collects her kethubah. [If she produced her] ketubah without a get, and she says, “My get was lost”, and he says, “My receipt was lost”, and also a creditor who produced a debt document that was unaccompanied by a prosbul, these are not paid back. Rabban Shimon ben Gamaliel says: from the time of danger a woman collects her ketubah with out a get and a creditor collects [his debt] without a prosbul. [A woman who produced] two letters of divorce and two ketuboth collects two kethuboth. Two kethuboth and one get or one kethubah and two gittin, or a kethubah, a get and [evidence of her husband’s] death, she collects one kethubah only, for a man who divorces his wife and then remarries her contracts his second marriage on the condition of the first kethubah. A minor whose his father had given him in marriage, the ketubah of his wife is valid, since it is on this condition that he kept her as his wife. A convert who converted with his wife, the kethubah remains valid, since it is on this condition that he kept her as his wife.

If she produced a get without a ketubah, she collects her kethubah. [If she produced her] ketubah without a get, and she says, “My get was lost”, and he says, “My receipt was lost”, and also a creditor who produced a debt document that was unaccompanied by a prosbul, these are not paid back. Rabban Shimon ben Gamaliel says: from the time of danger a woman collects her ketubah with out a get and a creditor collects [his debt] without a prosbul. [A woman who produced] two letters of divorce and two ketuboth collects two kethuboth. Two kethuboth and one get or one kethubah and two gittin, or a kethubah, a get and [evidence of her husband’s] death, she collects one kethubah only, for a man who divorces his wife and then remarries her contracts his second marriage on the condition of the first kethubah. A minor whose his father had given him in marriage, the ketubah of his wife is valid, since it is on this condition that he kept her as his wife. A convert who converted with his wife, the kethubah remains valid, since it is on this condition that he kept her as his wife.

If a man was married to two wives and they died, and subsequently he died, and the orphans [of one of the wives] claim their mother’s kethubah and there is only enough for the two kethuboth,[all the orphans] they divide it equally. If there was a surplus of [at least] one dinar, these take their mother’s ketubah and these take their mothers ketubah. If the orphans [of one of the wives] says, “We are raising the estate of our father by a denar [more than the total amount of the kethuboth]”, in order that they can take their mother's kethubah, they are not listened to, rather the estate is evaluated by the court.

If a man was married to two wives and they died, and subsequently he died, and the orphans [of one of the wives] claim their mother’s kethubah and there is only enough for the two kethuboth,[all the orphans] they divide it equally. If there was a surplus of [at least] one dinar, these take their mother’s ketubah and these take their mothers ketubah. If the orphans [of one of the wives] says, “We are raising the estate of our father by a denar [more than the total amount of the kethuboth]”, in order that they can take their mother's kethubah, they are not listened to, rather the estate is evaluated by the court.

If a man who was married to three wives died, and the kethubah of one was a maneh, and of the other two hundred zuz, and of the third three hundred zuz and the estate [was worth] only one maneh they divide it equally. If the estate [was worth] two hundred zuz [the woman whose ketubah] is a maneh receives fifty zuz [and the woman whose ketubah] was two hundred and [the woman whose ketubah] was three hundred [receive each] three gold denarii (=seventy-five). If the estate [was worth] three hundred zuz, [the woman whose ketubah] was a maneh receives fifty zuz and [the woman whose ketubah] was two hundred [receives] a maneh and [the woman whose ketubah] was worth three hundred [receives] six gold denarii (=one hundred and fifty). Similarly, if three persons contributed to a joint fund and the fund lost or gained they share in the same manner.

If a man who was married to four wives died, his first wife takes precedence over the second, the second over the third and the third over the fourth. The first must take an oath to the second, the second to the third, and the third to the fourth, and the fourth recovers payment without an oath. Ben Nannus says: Should she be rewarded because she is the last? She too may not exact payment except by an oath. If all were issued on the same day then the woman [whose kethubah] preceded that of the other, even if only by one hour, gets [her ketubah first]. And so it was the custom in Jerusalem to write the hours. If all kethuboth were issued at the same hour and the estate is worth no more than a maneh, they divide it equally.

[A widow who] sold her ketubah or part of it; or pledged her ketubah or part of it; or gave it away to someone else or part of it, may not sell [her husband’s property] in order to receive the remainder of her ketubah except with [the permission of] a court. But the Sages say: she may sell [the land pledged for her kethubah] even in four or five installments. And [meanwhile] she may sell [of her husband’s estate to provide] for her maintenance without [the permission of] the court, and she writes, “I sold [the land to provide] for my maintenance”. A divorced woman must not sell [her husband’s property] except with [the permission of] the court.

If a widow whose ketubah was two hundred zuz sold [land] worth a maneh for two hundred zuz or [land] worth two hundred zuz for one maneh, she has received her ketubah. If her kethubah was one maneh, and she sold [land] worth a maneh and a denar’ for one maneh, her sale is void. Even if she says, “I will return the denar to the heirs”, her sale is void. Rabban Shimon ben Gamaliel says: her sale is always valid unless there was so much land there as to allow her to leave a field of nine kab, and from a garden an area of half a kab, or, according to Rabbi Akiba, a quarter of a kab. If her ketubah was four hundred zuz and she sold [land] to [three] persons, to each for one maneh, and to a fourth [she sold] what was worth a maneh and a denar for one maneh, [the sale] to the last person is void but [the sale] to all the others are valid.

As long as she lives in her father’s house she may collect her kethubah at any time. As long as she lives in her husband’s house she may recover her ketubah, only within twenty-five years, because in the course of twenty-five years she has sufficient opportunities to give favors equal [in value to the amount of] her ketubah, the words of Rabbi Meir who spoke in the name of Rabban Shimon ben Gamaliel. The Sages say: as long as she lives in her husband’s house she may collect her ketubah at any time. As long as she lives in her father’s house she may collect her ketubah only within twenty-five years. If [the widow] died, her heirs must mention her ketubah within twenty-five years.

They release a vow by reference to a wife’s kethubah. And it once happened that a man vowed not to benefit from his wife and her ketubah amounted to four hundred denarii. He went before Rabbi Akiva, who ordered him to pay her the ketubah [in full]. He said to him, “Rabbi! My father left eight hundred denarii, of which my brother took four hundred and I took four hundred. Isn’t it enough that she should receive two hundred and I two hundred?” Rabbi Akiva replied: even if you have to sell the hair of your head you must pay her her ketubah. He said to him, “Had I known that it is so, I would not have vowed.” And Rabbi Akiva released his vow.

A widow is paid back [her kethubah] from the property of orphans only by taking an oath. [When the court] refrained from imposing an oath on her, Rabban Gamaliel the Elder established that she could take any vow which the orphans wanted and collect her kethubah. Witnesses sign their names on a get because of tikkun olam. Hillel instituted the prosbul because of tikkun olam.

A widow is paid back [her kethubah] from the property of orphans only by taking an oath. [When the court] refrained from imposing an oath on her, Rabban Gamaliel the Elder established that she could take any vow which the orphans wanted and collect her kethubah. Witnesses sign their names on a get because of tikkun olam. Hillel instituted the prosbul because of tikkun olam.

How do witnesses become liable [to punishment] as perjurers? [If they say:] “We testify that so and so [a priest] is a son of a woman who had [formerly] been divorced or a haluzah,” it is not said that each witness should himself be as if he was born of a divorcee or a haluzah; rather he receives forty [lashes]. [If they say]: “We testify that so and so is guilty of [a crime entailing] exile”, it is not said that each witness should himself be exiled; rather he receives forty [lashes]. [If they say:] “We testify that so and so divorced his wife and has not paid her kethubah” seeing that either today or tomorrow he [the husband] will pay her kethubah, the assessment should be made how much a man will be willing to pay [now] for the ownership of her kethubah, on the condition that if she should be widowed or divorced [he will take it over] but if she should die, her husband will inherit her [estate including the kethubah]. [If they say]: “We testify that so and so owes his friend one thousand zuz on the condition that he will pay him within thirty days”, while the debtor says “ten years”, the assessment should be made how much a man is willing to pay for the use of a thousand zuz, whether he pays them in thirty days or ten years.

How do witnesses become liable [to punishment] as perjurers? [If they say:] “We testify that so and so [a priest] is a son of a woman who had [formerly] been divorced or a haluzah,” it is not said that each witness should himself be as if he was born of a divorcee or a haluzah; rather he receives forty [lashes]. [If they say]: “We testify that so and so is guilty of [a crime entailing] exile”, it is not said that each witness should himself be exiled; rather he receives forty [lashes]. [If they say:] “We testify that so and so divorced his wife and has not paid her kethubah” seeing that either today or tomorrow he [the husband] will pay her kethubah, the assessment should be made how much a man will be willing to pay [now] for the ownership of her kethubah, on the condition that if she should be widowed or divorced [he will take it over] but if she should die, her husband will inherit her [estate including the kethubah]. [If they say]: “We testify that so and so owes his friend one thousand zuz on the condition that he will pay him within thirty days”, while the debtor says “ten years”, the assessment should be made how much a man is willing to pay for the use of a thousand zuz, whether he pays them in thirty days or ten years.

How do witnesses become liable [to punishment] as perjurers? [If they say:] “We testify that so and so [a priest] is a son of a woman who had [formerly] been divorced or a haluzah,” it is not said that each witness should himself be as if he was born of a divorcee or a haluzah; rather he receives forty [lashes]. [If they say]: “We testify that so and so is guilty of [a crime entailing] exile”, it is not said that each witness should himself be exiled; rather he receives forty [lashes]. [If they say:] “We testify that so and so divorced his wife and has not paid her kethubah” seeing that either today or tomorrow he [the husband] will pay her kethubah, the assessment should be made how much a man will be willing to pay [now] for the ownership of her kethubah, on the condition that if she should be widowed or divorced [he will take it over] but if she should die, her husband will inherit her [estate including the kethubah]. [If they say]: “We testify that so and so owes his friend one thousand zuz on the condition that he will pay him within thirty days”, while the debtor says “ten years”, the assessment should be made how much a man is willing to pay for the use of a thousand zuz, whether he pays them in thirty days or ten years.

How do witnesses become liable [to punishment] as perjurers? [If they say:] “We testify that so and so [a priest] is a son of a woman who had [formerly] been divorced or a haluzah,” it is not said that each witness should himself be as if he was born of a divorcee or a haluzah; rather he receives forty [lashes]. [If they say]: “We testify that so and so is guilty of [a crime entailing] exile”, it is not said that each witness should himself be exiled; rather he receives forty [lashes]. [If they say:] “We testify that so and so divorced his wife and has not paid her kethubah” seeing that either today or tomorrow he [the husband] will pay her kethubah, the assessment should be made how much a man will be willing to pay [now] for the ownership of her kethubah, on the condition that if she should be widowed or divorced [he will take it over] but if she should die, her husband will inherit her [estate including the kethubah]. [If they say]: “We testify that so and so owes his friend one thousand zuz on the condition that he will pay him within thirty days”, while the debtor says “ten years”, the assessment should be made how much a man is willing to pay for the use of a thousand zuz, whether he pays them in thirty days or ten years.

So too they have said that she who impairs her kethubah [by admitting that it had already been partially paid] cannot receive [the remainder of the] payment except on oath; And that if one witness testifies against her that it [the kethubah] has been paid [in full], she cannot receive payment except on oath; And that from assigned property or orphans’ property she cannot exact payment [for her kethubah] except on oath; And that if she claims [her kethubah] not in his presence, she cannot receive payment except on oath. So, too, orphans cannot receive payment except on oath [namely]: “We swear that our father did not enjoin in his will, neither did our father say unto us, nor did we find [written] among the documents of our father that this document is paid.” Rabbi Yochanan ben Beroka says: “Even if the son was born after his father’s death he may take an oath, and collect his claim.” Rabban Shimon ben Gamaliel said: “If there are witnesses that the father said at the time of his death that this document was not paid, he receives [his claim] without an oath.”

So too they have said that she who impairs her kethubah [by admitting that it had already been partially paid] cannot receive [the remainder of the] payment except on oath; And that if one witness testifies against her that it [the kethubah] has been paid [in full], she cannot receive payment except on oath; And that from assigned property or orphans’ property she cannot exact payment [for her kethubah] except on oath; And that if she claims [her kethubah] not in his presence, she cannot receive payment except on oath. So, too, orphans cannot receive payment except on oath [namely]: “We swear that our father did not enjoin in his will, neither did our father say unto us, nor did we find [written] among the documents of our father that this document is paid.” Rabbi Yochanan ben Beroka says: “Even if the son was born after his father’s death he may take an oath, and collect his claim.” Rabban Shimon ben Gamaliel said: “If there are witnesses that the father said at the time of his death that this document was not paid, he receives [his claim] without an oath.”

So too they have said that she who impairs her kethubah [by admitting that it had already been partially paid] cannot receive [the remainder of the] payment except on oath; And that if one witness testifies against her that it [the kethubah] has been paid [in full], she cannot receive payment except on oath; And that from assigned property or orphans’ property she cannot exact payment [for her kethubah] except on oath; And that if she claims [her kethubah] not in his presence, she cannot receive payment except on oath. So, too, orphans cannot receive payment except on oath [namely]: “We swear that our father did not enjoin in his will, neither did our father say unto us, nor did we find [written] among the documents of our father that this document is paid.” Rabbi Yochanan ben Beroka says: “Even if the son was born after his father’s death he may take an oath, and collect his claim.” Rabban Shimon ben Gamaliel said: “If there are witnesses that the father said at the time of his death that this document was not paid, he receives [his claim] without an oath.”

So too they have said that she who impairs her kethubah [by admitting that it had already been partially paid] cannot receive [the remainder of the] payment except on oath; And that if one witness testifies against her that it [the kethubah] has been paid [in full], she cannot receive payment except on oath; And that from assigned property or orphans’ property she cannot exact payment [for her kethubah] except on oath; And that if she claims [her kethubah] not in his presence, she cannot receive payment except on oath. So, too, orphans cannot receive payment except on oath [namely]: “We swear that our father did not enjoin in his will, neither did our father say unto us, nor did we find [written] among the documents of our father that this document is paid.” Rabbi Yochanan ben Beroka says: “Even if the son was born after his father’s death he may take an oath, and collect his claim.” Rabban Shimon ben Gamaliel said: “If there are witnesses that the father said at the time of his death that this document was not paid, he receives [his claim] without an oath.”

These are subjects concerning which Beth Hillel changed their mind and taught according to the opinion of Beth Shammai: A woman who came from overseas and said: “My husband died” may be married again; “My husband died [without children]” she must be married by her husband’s brother (the levir). But Beth Hillel says: “We have heard so only in the case of one who came from the harvesting.” Beth Shammai said to them: “It is the same thing in the case of one who came from the harvesting or who came from the olive-picking or who came from overseas; they mentioned harvesting only because that is how it happened.” Then Beth Hillel changed their mind and taught according to Beth Shammai. Beth Shammai says: “She may be married again and take her kethubah payment.” But Beth Hillel says: “She may be married again but may not take her kethubah payment.” Beth Shammai said to them: “You have permitted the graver matter of a forbidden marriage, should you not permit the lighter matter of property?” Beth Hillel said to them: “We have found that brothers do not inherit on her statement.” Beth Shammai said to them: “Do we not infer it from her marriage document in which he writes to her ‘That if you be married to another you shall take what is written for you’?” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai.

These are subjects concerning which Beth Hillel changed their mind and taught according to the opinion of Beth Shammai: A woman who came from overseas and said: “My husband died” may be married again; “My husband died [without children]” she must be married by her husband’s brother (the levir). But Beth Hillel says: “We have heard so only in the case of one who came from the harvesting.” Beth Shammai said to them: “It is the same thing in the case of one who came from the harvesting or who came from the olive-picking or who came from overseas; they mentioned harvesting only because that is how it happened.” Then Beth Hillel changed their mind and taught according to Beth Shammai. Beth Shammai says: “She may be married again and take her kethubah payment.” But Beth Hillel says: “She may be married again but may not take her kethubah payment.” Beth Shammai said to them: “You have permitted the graver matter of a forbidden marriage, should you not permit the lighter matter of property?” Beth Hillel said to them: “We have found that brothers do not inherit on her statement.” Beth Shammai said to them: “Do we not infer it from her marriage document in which he writes to her ‘That if you be married to another you shall take what is written for you’?” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai.

One who takes a vow not to have intercourse with his wife: Beth Shammai says: [after] two weeks [he must divorce her and pay her kethubah], And Beth Hillel say: after one week. A woman has a miscarriage on the eve of the eighty first [day]: Beth Shammai exempt her from bringing the offering, And Beth Hillel do not exempt her. [With regards to the rules of] tzitzit (fringes) on linen sheet: Beth Shammai exempts, And Beth Hillel does not exempt. A basket of [fruit set aside for] the Sabbath: Beth Shammai exempts it [from tithes]. And Beth Hillel does not exempt it.

A man who dedicates his possessions to the sanctuary while he is still liable for his wife's kethubah or in debt to a creditor, the wife cannot collect her ketubah from the consecrated property nor the creditor his debt. Rather he who redeems them must redeem for the purpose of paying the wife her ketubah or the creditor his debt. If he had dedicated ninety maneh, worth of property, and he owed one hundred maneh, then he [the creditor] must add one dinar more and he redeems the property for the purpose of paying the ketubah to the wife or the debt to the creditor.