Mishnah Ketubot: English and Hebrew

(1) A virgin should get married on a Wednesday, and a widow on a Thursday. For the courts convene twice per week in the cities, on Monday and on Thursday, and if he has a claim about [her lack of] virginity, he can come to the court [as] early [as possible].

(2) [With regard to] a virgin [who is married], her ketubah [monetary settlement payable to a woman upon divorce or the death of her husband] is two hundred dinar [a specific unit of money]; And [for] a widow, it is a maneh [100 dinar]. A virgin [who is] a widow, or divorced, or has had chalitza [the ceremony performed to release a widow of a childless man from the obligation of levirite marriage] performed, after betrothal [the first stage of marriage, when the woman is considered a married woman but the couple may not yet live together], her ketubah is two hundred dinar, and they are subject to the claim of [her lack of] virginity. A proselyte, a captive, and a maidservant, who have been ransomed, converted, or freed at [an age of] less than three years and one day, their ketubah is two hundred dinar, and they are subject to the claim of [her lack of] virginity.

(3) In the case of an adult male who had sexual relations with a female minor, or a male minor who had sexual relations with an adult woman, or a mukat ets [a women who has lost her virginity in a non-sexual manner], their ketubah is two hundred dinar. These are the words of Rabbi Meir. And the Sages say [with regard to] a mukat ets, that her ketubah is a maneh.

(4) A virgin [who is] a widow, divorced, or has had chalitza performed after marriage, her ketubah is a maneh, and they are not subject to the claim of [her lack of] virginity. A proselyte, a captive, and a maidservant, who have been ransomed, converted, or freed at [an age of] more than three years and one day, their ketubahis a maneh, and they are not subject to the claim of [her lack of] virginity.

(5) He who eats [the betrothment meal] at his father-in-law's [home] in Judea without witnesses [present], cannot make a claim of her [lack] of virginity, because he enters into seclusion with [his wife]. With regard to both a widow, [the daughter] of an Israelite, as well as a widow, [the daughter] of a kohen, her ketubah is a maneh. The court of kohanim would collect [as the ketubah] four hundred zuz [a specific amount of money] for a virgin, and the Sages did not protest.

(6) With regard to one who marries a woman, and does not find [physical signs of] her virginity. She says, "After you betrothed me I was raped and 'your field has been flooded' [i.e., it is your loss]‎". And the other one says, "Not so, rather, before I betrothed you [you lost your virginity], and [consequently] 'my purchase was made in error'". Rabban Gamliel and Rabbi Eliezer say, "She is believed;" Rabbi Yehoshua says, "We do not live by [the words of] her mouth. Rather, she is presumed to have had relations before she became betrothed and that she deceived him, until she brings proof for her words."

(7) If she says, "I am a mukat ets," and he says, "Not so, rather you have been penetrated by a man," Rabban Gamliel and Rabbi Eliezer say, "She is believed." Rabbi Yehoshua says, "We do not live by [the words of] her mouth. Rather, she is presumed to be a non-virgin through intercourse with a man, until she brings proof for her words."

(8) [In a case where people] saw her conversing [intimately] with a man in the market, [and] they said to her, "What is the nature [i.e., the lineage] of that man?" She says, "He is so and so, and he is a kohen [or of other legitimate descent]." Rabban Gamliel and Rabbi Eliezer say, "She is believed." Rabbi Yehoshua says, "We do not live by [the words of] her mouth. Rather, she is presumed to have been penetrated by a netin [Gibeonites] or a mamzer [the offspring of certain prohibited relationships who may not marry into the general Jewish population], until she brings proof for her words."

(9) [In a case where] she was pregnant, and they said to her, "What is the nature of this fetus [i.e., what is the lineage of the father]?" She replies, "By so and so, and he is a priest." Rabban Gamliel and Rabbi Eliezer say, "She is believed." Rabbi Yehoshua says, "We do not live by [the words of] her mouth. Rather, she is presumed to have had sexual relations with a netin or a mamzer until she brings proof for her words."

(10) Rabbi Yossi said, "It [once] happened that a girl went down to draw water from the spring, and she was raped. Rabbi Yochanan ben Nuri ruled, 'If the majority of the townsmen [were of pure descent and qualified to] marry [into families of the] priesthood, this [girl] may marry into the priesthood.'

(1) A woman, who became widowed or divorced, [and] says, "You married me [when I was] a virgin," and [the husband] says, "No, rather, [when you were] a widow when I married you." If there are witnesses to prove that she went out [to be married] in a henuma [a carriage traditionally used to carry a virgin bride in a procession], and with her hair loosened, her ketubah [monetary settlement payable to a woman upon divorce or the death of her husband] is two hundred dinar [specific unit of money]. Rabbi Yochanan ben Beroka says, "The distribution of parched corn is also evidence [in her favor]."

(2) Rabbi Yehoshua agrees that if one says to his fellow, "This field belonged to your father, and I bought it from him," he is believed [and the field belongs to him], because the [same] mouth that prohibited [it to him by admitting that the field once belonged to someone else also] permitted [it]. But if there are witnesses that [the field] belonged to the father, and he [the present holder] says, "I bought it from him," he is not believed.

(3) Witnesses who state, "This [signature] is [in] our handwriting; but, we were forced," or "we were minors," or "we were legally disqualified witnesses," they are believed. But if there are [other] witnesses [who testify] that it is their handwriting, or if [proof that it is] their handwriting comes out of another source, they are not believed.

(4) If this one says, "This is my handwriting, and this is the handwriting of my fellow;" and the other one [also] says, "This is my handwriting, and that is the handwriting of my fellow," they are believed. [However,] if this one [merely] says, "This is my handwriting," and the other one [also merely] says, "This is my handwriting" they need to join another [witness] to them. These are the words of Rabbi [Yehuda HaNasi]. And the Sages say, "They do not need to join another [witness] to them; rather, a man is believed to say, "This is my handwriting."

(5) A woman, who said, "I was a married woman, and I am [now] divorced," is believed, because the [same] mouth which prohibited [her to other men by saying she was married, also] permitted [her to marry other men]. But if there are witnesses that she had been a married woman, even though she says, "I am divorced," she is not believed. If she says, "I was captured [by gentiles], but am undefiled," she is believed, because the [same] mouth which prohibited [her also] permitted [her]. But if there are witnesses that she was captured, and she says, "I am undefiled," she is not believed. And if witnesses come after she was married [to a kohen], she need not get divorced.

(6) [With regard to] two women who were captured, this one says, "I was captured, but am undefiled," and the other one [also] says, "I was captured, but am undefiled," they are not believed. But when they testify on behalf of each other, they are believed.

(7) And similarly [is the case with] two men. This one says, "I am a kohen," and this one [also] says, "I am a kohen," neither of them is believed. But when they testimony on behalf of each other, they are believed.

(8) Rabbi Yehudah says, "We do not promote [someone] to the kehuna [priesthood] based on the testimony of [only] one witness." Rabbi Eliezer says, "When [is this true]? In a case where there are protesters; but in a case where there are no protesters, we do promote to the kehuna based on the testimony of [only] one witness." Rabban Shimon ben Gamliel says in the name of Rabbi Shimon, son of the adjutant [kohen gadol (high priest)], "We do promote to the kehuna based on the testimony of one witness.'

(9) With regard to a woman who is imprisoned in the hands of gentiles: [If she is held] on account of money, she is [after her liberation] permitted to her husband. [But if she is held] under sentence of death, she is forbidden to her husband. With regard to a town that a militia conquered it, all the priestesses that are found within it become disqualified [to marry priests]. But if they have witnesses [to attest that they have not been defiled], even [though it be] a slave or a maidservant, they are believed; but no man is believed [to testify] about himself. [A kohen,] Rabbi Zechariah ben HaKatzav declared: "[By] this [holy] temple, [I swear my wife's] hand did not move from my hand from the time the gentiles entered into Jerusalem, and until they left." [The Sages] said to him: "No man is believed [to testify] about himself."

(10) These [men] are believed to testify, upon growing up, to what they saw while children. A man is believed to say, "This is the handwriting of my father;" "this is my teacher's handwriting;" [or] "this is my brother's handwriting;" [or] "I remember that a certain woman went out [to be married] in a henuma , and with her hair loosened," [or] "that so and so left the school to bathe and eat teruma [A portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household], and that he partook with us on the threshing floor;" [or] "that this place is a beit hapras [a field in which a grave has been plowed over]‎" [or] "until this [spot] did we go on Shabbat." But a man is not believed to say, "So and so had a right of thoroughfare in this place;" [nor] "So and so had [rights to] a place for the escorting of mourners and for eulogies in this place."

(1) These are the ‏na'arot [pubescent girls distinguished from prepubescent girls and post-pubescent young women in a number of halakhic situations] who have [the right to recover] a fine. One who has intercourse with a mamzeret [the offspring of certain prohibited relationships who may not marry into the general Jewish population], or a netina [member of a caste of Temple servants, historically descended from the Gibeonites], or with a Samaritan. [Additionally,] one who has intercourse with a proselyte, a captive or a maidservant who were ransomed, converted, or freed at less than three years and one day [old]. [Further,] he who has intercourse with his sister, with his father's sister, with his mother's sister, with his wife's sister, with his brother's wife, with his father's brother's wife, or with a menstruating woman. All of these have [the right to recover] a fine; although these [prohibited sexual relations] are liable for karet, they are not [sentenced to] death by the court.

(2) And these do not have [the right to recover] a fine: He who is has intercourse with a proselyte, a captive, and a maidservant who were ransomed, converted, or freed at more than three years and one day [old]. Rabbi Yehuda says, "A captive who has been ransomed maintains her kedushah [status as a virgin], even if she is an adult." He who has intercourse with his daughter, with his daughter's daughter, with his son's daughter, with his wife's daughter, with [his wife's] son's daughter, or [his wife's] daughter's daughter, they do not have [the right to recover] a fine, because he is liable [to pay] with his life, and his death is in the hands of the court; and anyone who is liable [to pay] with his life does not [also] pay monetary [fines], as it is said, "If no mischief follow, he shall be punished by fine" (Exodus 21:22).

(3) [With regard to] a na'arah who was betrothed and [then] divorced, Rabbi Yossi HaGelili says, "She does not have [the right not recover] a fine;" and Rabbi Akiva says, "She does have [the right to recover] a fine, and her fine belongs to herself."

(4) One who seduces [a virgin] pays [for] three [things] , and one who rapes [her pays] four. The seducer pays [for her] disgrace, deterioration [in value], and the fine. A rapist adds [payment for the bodily] pain [he inflicted upon her]. What is [the difference] between the [punishment of the] seducer and [that of] the rapist? The rapist pays for the [bodily] pain; and the seducer does not pay for the [bodily] pain. The rapist pays immediately, and the seducer [only] when he sends her away [ i.e., refuses to marry her]. The rapist must drink out of his [chosen] vessel [i.e., he must marry his victim and may never divorce her], whereas the seducer may send her away.

(5) How [far does "he] must drink out of his [chosen] vessel" [extend]? Even if she is lame, even if she is blind, and even if she is afflicted with boils. [However,] if unchaste behavior is discovered in her, or she is not qualified to enter [by marriage] into the Jewish people, he is not permitted to maintain her [as a wife]; as it is said, "'Unto him she shall be a wife,' a wife who is fitting for him."

(6) [With regard to] an orphan, who was betrothed and [then] divorced, Rabbi Eliezer says, "The seducer is exempt [from penalty], but the rapist is liable."

(7) What [amount of compensation] is [due for her] disgrace? It is all [calculated] according to the [particular] one who disgraced and the one who was disgraced. [With regard to] the deterioration [in value], she is viewed as if she were a maidservant about to be sold; [and it is determined] what was her value [before the fact], and what is her value [after it]. [With regard to] the fine, it is equal for every person; as, whatever has a fixed amount from the Torah is equal for every person.

(8) Wherever there is [a right of] sale [maintained by the father], there is no fine; and whenever there is a fine, there is no sale [that can be effected by the father]. With regard to a prepubescent girl there is [the right of] sale [maintained by the father], but there is no [right to a] fine. A na'arah has a [right to a] fine, but [the father] has no [right of] sale. [For] a bogeret [a girl past the age of twelve years and six months], there is no [right of] sale [maintained by the father], and she has no [right to a] fine.

(9) He who [voluntarily] declares, "I have seduced the daughter of so and so," pays for the disgrace and deterioration, based on his own [confession], but he pays no fine. He who [voluntarily] declares, "I have stolen, slaughtered, and sold [so and so's cattle]," must pay the principle value, based on his own [confession], but he does not pay the double payment, nor the four-fold, or the five-fold payment. [He who says], "My ox killed so and so, or so and so's ox," must pay based on his own [confession]; [but should he say], "My ox killed so and so's slave," he does not pay based on his own [confession]. This is the rule: Whoever [is liable to] pay [a fine] in excess of that which he [actually] damaged does not pay based on his own [confession].

(1) With regard to a na'arah [pubescent girl distinguished from a prepubescent girl and post-pubescent young woman in a number of halakhic situations] who was seduced, the [compensation for] her disgrace and her deterioration, and her fine belong to her father; and likewise [the compensation] for [bodily] pain [for the na'arah] who was seized [and raped]. If she brought [him to] justice before the father died, [the payments] belong to the father. If the father died, they belong to the brothers. However, if she did not manage to bring [him to justice] before the father died, they are hers. If she brought [him to] justice before she reached the post-pubescent adult stage, [the damages] belong to the father. If the father died, they belong to her brothers. However, if she did not manage to bring [him to] justice until after she reached the post-pubescent adult stage, they are hers. Rabbi Shimon says, "If she did not manage to collect the money before the father's death, [the payments] are hers." [With regard to the wages earned from] her handiwork and [objects] she finds, even though she did not collect [the wages before her father died], if the father died, they belong to her brothers."

(2) If a man betroths his daughter [to another and the husband] divorces her, and [the father again] betroths her, and she becomes a widow, her ketubah [monetary settlement payable to a woman upon divorce or the death of her husband] belongs to [her father]. If he marries her off and [the husband] divorces her, and [the father again] marries her off, and she becomes a widow, her ketubah is hers. Rabbi Yehudah says, "The first [ketubah] belongs to the father.[The Sages] said to him, "From when he married her off, her father has no claim on her."

(3) With regard to a female proselyte whose daughter converted along with her, and she committed adultery [as a betrothed na'arah] her [punishment] is strangulation. However, she does not have [to be brought out to] the door of her father's house, nor [does she have a right to] the 100 selah [a sum of money] [in a case where she was unjustly slandered]. If her conception was without [her mother in a state of] holiness [i.e., before she converted], but was born [when her mother was in a state of holiness, i.e., as a Jew] she is [condemned to] stoning. She does not have [to be brought out to] the door of her father's house, nor [does she have a right to] the 100 selah. [However,] if her conception and her birth were in [a state of] holiness, she is like a daughter of Israel in every respect. Whether she has a father but no entrance to her father's house, or a father's house but no father, she is [condemned to] stoning. [As,] the [law of bringing her out to] "The door of her father's house" is only said as a [positive] commandment [if it can be observed].

(4) The father has authority over his daughter with regard to betrothal, [whether it be effected] with money, with a contract, or with intercourse. He is [also] entitled to what she finds, to her earnings, and to the annulment of her vows. He [also] accepts her divorce document [on her behalf]. [However,] he does not enjoy the usufruct [of her inherited property] during her lifetime. If she gets married, the husband has the advantage over [the father], inasmuch as he does enjoy the usufruct [of her inherited property] during her lifetime. But he is obligated to [provide] her food, her ransom [in case of her being in captivity], and her burial. Rabbi Yehudah says, "Even the poorest man in Israel should not have fewer than two mourning flutes, and one lamenting woman [at the funeral of his wife]."

(5) [A female] is always under the authority of her father until she is enters into the authority of her husband through marriage. If the father transferred her to the emissaries of the husband, she is under the authority of the husband. If the father went with the husband's emissaries, or if the father's emissaries went with the husband's emissaries, she is [still] under the father's authority. If the father's emissaries transferred her to the husband's emissaries, she is under the authority of her husband.

(6) The father is not obligated to provide food for his daughter; [as] this textual interpretation [of the following clause in the ketubah] was offered by Rabbi Elazar ben Azariah before the Sages in Kerem BeYavneh: "'The sons will inherit, and the daughters will be provided with food.' Just as the sons do not inherit until after the father's death, so too the daughters are not provided with food until after the father's death."

(7) If [the husband] has not signed a ketubah for her, a virgin [bride] receives 200 dinar [a specific unit of money], and a widow [receives] a maneh [100 dinar], as that is a [fixed] stipulation [enacted] by the court. If he has signed over to her a field worth 100 zuz [a synonym for a dinar], instead of the 200 zuz, [even if] he did not write the words, "All my other possessions are pledged for your ketubah," he is [nevertheless] obligated, as that is a [fixed] stipulation [enacted] by the court.

(8) If he did not write in her ketubah, "If you are captured I will ransom you, and will take you back as a wife;" or, with regard to the wife of a kohen, "and will bring you back to your land [your father's home]," he is obligated [nevertheless], as that is a [fixed] stipulation [enacted] by the court.

(9) If she was taken captive, he is obligated to ransom her. And if he says, "Here is her document of divorce, and [the amount of] her ketubah, let her ransom herself [at her own expense]," he is not allowed [to do so]. If she gets injured, he is obligated to [pay for] her [to be] healed. [However, if] he says, "Here is her document of divorce, and [the amount of] her ketubah, let her heal herself [at her own expense]," he is allowed [to do so].

(10) If he did not write [in her ketubah], "The male children that you will have with me shall inherit the amount of your ketubah over and above their equal shares [of inheritance] with their brethren," he is, [nonetheless], obligated [in that condition], as that is a [fixed] stipulation [enacted] by the court.

(11) If he did not write [in her ketubah], "The female children that you will have with me shall live in my house, and be fed out of my property, until they are betrothed by men," he is, [nonetheless] obligated, as that is a [fixed] stipulation [enacted] by the court.

(12) [If he did not write in her ketubah], "You shall live in my house, and be fed out of my property, as long as you remain a widow in my house," he is, [nonetheless], obligated is [nevertheless] in force, as that is a [fixed] stipulation [enacted] by the court. [The above] is what the men of Jerusalem would write [in their ketubot]. The men of the Galilee would write like the men of Jerusalem. [however,] the men of Judea would write "[You shall live in my house, and be fed out of my property] until the heirs want to give you [the amount of] your ketubah." Therefore, if the heirs want, they [may] give her [the amount of] her ketubah, and dismiss her.