... בשבת ... לחדש ... שנת חמשת אלפים ושבע מאות ... לבריאת עולם למנין שאנו מנין כאן ... איך ... בן ... אמר לה להדא ... בת ... הוי לי לאנתו כדת משה וישראל ואנא אפלח ואוקיר ואיזון ואפרנס יתיכי ליכי כהלכות גוברין יהודאין דפלחין ומוקרין וזנין ומפרנסין לנשיהון בקושטא ויהיבנא ליכי ... כסף זוזי ... דחזי ליכי ... ומזוניכי וכסותיכי וסיפוקיכי ומיעל לותיכי כאורח כל ארעא וצביאת מרת ... דא והות ליה לאנתו ודן נדוניא דהנעלת ליה מבי ... בין בכסף בין בזהב בין בתכשיטין במאני דלבושא בשמושי דירה ובשמושא דערסא הכל קבל עליו ... חתן דנן ב... זקוקים כסף צרוף וצבי ... חתן דנן והוסיף לה מן דיליה עוד ... זקוקים כסף צרוף אחרים כנגדן סך הכל ... זקוקים כסף צרוף וכך אמר ... חתן דנן אחריות שטר כתובתא דא נדוניא דן ותוספתא דא קבלית עלי ועל ירתי בתראי להתפרע מכל שפר ארג נכסין וקנינין דאית לי תחות כל שמיא דקנאי ודעתיד אנא למקני נכסין דאית להון אחריות ודלית להון אחריות כלהון יהון אחראין וערבאין לפרוע מנהון שטר כתובתא דא נדוניא דן ותוספתא דא מנאי ואפילו מן גלימא דעל כתפאי בחיי ובתר חיי מן יומא דנן ולעלם ואחריות וחומר שטר כתובתא דא נדוניא דן ותוספתא דא קבל עליו ... חתן דנן כחומר כל שטרי כתובות ותוספתות דנהגין בבנת ישראל העשויין כתיקון חכמינו ז"ל דלא כאסמכתא ודלא כטופסי דשטרי וקנינא מן ... בן ... חתן דנן למרת ... בת ... דא על כל מה דכתוב ומפורש לעיל במנא דכשר למקניא ביה הכל שריר וקים
On the... [day] in the week, in the... month, the year, 57... from the creation of the world, according to the count that we are counting here... , ... the son of... said to this... the daughter of..., "Be my wife, according to the law of Moses and Israel. And I will work to honor , feed, and support you, according to the laws of Jewish men, who faithfully work to honor, feed and support their wives. And I will give you... silver zuz... , which is due to you...; and your food, clothing and needs and to live with you in the manner of the whole world." And Miss ... here agreed and became his wife. And this dowry that she brought in to him from the house of... - whether in silver, in gold, in jewelry, in clothing apparel, in houseware or in bedclothes - our groom has assumed upon himself for... pieces of refined silver. And our groom... agreed and added another... pieces of refined silver from his own corresponding to them - all in all... pieces of refined silver. And our groom... said as follows, "I accept responsibility upon myself and upon my inheritors after me for this marriage contract, for this dowry and for this addition (to the dowry), to be paid from all the best of my properties and possessions under all the skies, that I have acquired or that I will acquire in the future. Whether they are properties that are liened or are not liened, they are all liable and guarantee payment of this marriage contract, this dowry and this addition from me - and even from the cloak on my shoulder. [This holds] during my lifetime and after my lifetime, from today and forever." And our groom... has accepted responsibility and the stringencies of this marriage contract, this dowry and this addition, in accordance with the stringencies of all marriage contracts, dowries and additions customary with regards to the daughters of Israel that are made according to the ordinance of our Sages, may their memory be blessed. This is not like a conjectural agreement nor like a contract template. And it has been validated by our groom... the son of... towards... the daughter of... here about everything that is written and specified above with an object fit to make such a validation (kinyan). It is all binding and established.
(יב) הַרְבּ֨וּ עָלַ֤י מְאֹד֙ מֹ֣הַר וּמַתָּ֔ן וְאֶ֨תְּנָ֔ה כַּאֲשֶׁ֥ר תֹּאמְר֖וּ אֵלָ֑י וּתְנוּ־לִ֥י אֶת־הַֽנַּעֲרָ֖ לְאִשָּֽׁה׃
(12) Ask of me a bride-price ever so high, as well as gifts, and I will pay what you tell me; only give me the maiden for a wife.”
וַיִּ֩בֶן֩ יי אֱלֹקִ֧ים ׀ אֶֽת־הַצֵּלָ֛ע אֲשֶׁר־לָקַ֥ח מִן־הָֽאָדָ֖ם לְאִשָּׁ֑ה וַיְבִאֶ֖הָ אֶל־הָֽאָדָֽם׃
And God יי fashioned the side that had been taken from the Human into a woman, bringing her to the Human.
וַיֹּ֘אמֶר֮ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹאת֙ יִקָּרֵ֣א אִשָּׁ֔ה כִּ֥י מֵאִ֖ישׁ לֻֽקְחָה־זֹּֽאת׃
Then the Human said,
“This one at last
Is bone of my bones
And flesh of my flesh.
This one shall be called Woman,
For from a Human was she taken.”
“This one at last
Is bone of my bones
And flesh of my flesh.
This one shall be called Woman,
For from a Human was she taken.”
עַל־כֵּן֙ יַֽעֲזׇב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד׃
Hence a man leaves his father and mother and clings to his wife, so that they become one flesh.
(טו) וְכִֽי־יְפַתֶּ֣ה אִ֗ישׁ בְּתוּלָ֛ה אֲשֶׁ֥ר לֹא־אֹרָ֖שָׂה וְשָׁכַ֣ב עִמָּ֑הּ מָהֹ֛ר יִמְהָרֶ֥נָּה לּ֖וֹ לְאִשָּֽׁה׃
(15) If a man seduces a virgin for whom the bride-price has not been paid, and lies with her, he must make her his wife by payment of a bride-price.
וְ֠נָתַ֠ן הָאִ֨ישׁ הַשֹּׁכֵ֥ב עִמָּ֛הּ לַאֲבִ֥י הַֽנַּעֲרָ֖ חֲמִשִּׁ֣ים כָּ֑סֶף וְלֽוֹ־תִהְיֶ֣ה לְאִשָּׁ֗ה תַּ֚חַת אֲשֶׁ֣ר עִנָּ֔הּ לֹא־יוּכַ֥ל שַׁלְּחָ֖הּ כׇּל־יָמָֽיו׃ {ס}
the party who lay with her shall pay the girl’s father fifty [shekels of] silver, and she shall be his wife. Because he has violated her, he can never have the right to divorce her.
(ז) וּמִֽי־הָאִ֞ישׁ אֲשֶׁר־אֵרַ֤שׂ אִשָּׁה֙ וְלֹ֣א לְקָחָ֔הּ יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ פֶּן־יָמוּת֙ בַּמִּלְחָמָ֔ה וְאִ֥ישׁ אַחֵ֖ר יִקָּחֶֽנָּה׃
(7) Is there anyone who has paid the bride-price for a wife, but who has not yet taken her [into his household]? Let him go back to his home, lest he die in battle and another take her [into his household as his wife].”
כִּֽי־יִקַּ֥ח אִ֛ישׁ אִשָּׁ֖ה וּבְעָלָ֑הּ וְהָיָ֞ה אִם־לֹ֧א תִמְצָא־חֵ֣ן בְּעֵינָ֗יו כִּי־מָ֤צָא בָהּ֙ עֶרְוַ֣ת דָּבָ֔ר וְכָ֨תַב לָ֜הּ סֵ֤פֶר כְּרִיתֻת֙ וְנָתַ֣ן בְּיָדָ֔הּ וְשִׁלְּחָ֖הּ מִבֵּיתֽוֹ׃
A man takes a woman [into his household as his wife] and becomes her husband. She fails to please him because he finds something obnoxious about her, and he writes her a bill of divorcement, hands it to her, and sends her away from his house;
אשר לא אורשה להוציא את שנתארמלה ואת שנתגרשה מן (הנשואין) [האירוסין]. דברי ר' יוסי הגלילי. ר' עקיבא אומר, (מנין) אפילו נתגרשה ונתארמלה, והדין נותן. הואיל ורשאי בהפרת נדרים ורשאי בכסף קנסה. מה בהפרת נדרים אפילו נתארמלה או נתגרשה, אף בכסף קנסה אפילו נתארמלה או נתגרשה. אם כן, מה תלמוד לומר אשר לא אורשה. אלא מופנה להקיש ולדון ממנו גזירה שוה. נאמר כאן אשר לא אורשה, ונאמר להלן אשר לא אורשה (דברים כב) מה להלן חמשים, אף כאן חמשים. מה (להלן בכסף) [כאן שקלים] אף (כאן בכסף) [להלן שקלים].
"who is not betrothed": to exclude one who was widowed or divorced in betrothal. These are the words of R. Yossi Haglili. R. Akiva says: Even one who was divorced or widowed. And this follows by reason, viz. Since he can annul her vows and he can accept her knass, then just as the first obtains if she were widowed or divorced, so, the second. __ If so, why is it written "who is not betrothed"? It is "extra" for purposes of comparison and towards the formulation of a gezeirah shavah (identity), viz.: It is written here "who is not betrothed" and there (Devarim 22:28) "who is not betrothed": Just as there, fifty, so, here, fifty. Just as here, shekalim, so, there shekalim.
מהר ימהרנה לו לאשה למה נאמר. לפי שנאמר ונתן האיש השוכב עמה. (דברים כב) יכול כשם שבתפוסה נותן מיד, כך במפותה נותן מיד. תלמוד לומר מהר ימהרנה לו (לאשה), מגיד שהוא עושה עליו מהר. ואין מהר אלא כתובה, שנאמר הרבו עלי מאד מהר ומתן ואתנה כאשר תאמרו אלי ותנו לי את הנערה לאשה (בראשית לד).
"mahor yimharenah to himself as a wife": What is the intent of this? From (Devarim 22:29) "then the man who lay with her shall give," I might think that just as when he ravishes her he gives (knass) immediately, so, when he entices her. We are, therefore, apprised that he (the father) imposes it (the fine) upon him as mohar," "mohar" being a kethubah, as in (Genesis 34:12) "Impose upon me much mohar and dower, and I will give it as you tell me, but give me the maiden as a wife."
מהר ימהרנה לו לאשה בראויה לו לאשה הכתוב מדבר, להוציא אלמנה לכהן גדול, גרושה וחלוצה לכהן הדיוט, ממזרת ונתינה לישראל, בת ישראל לנתין וממזר.
"mahor yimharenah to himself as a wife": a wife that is permitted to him — to exclude (from marriage, but not from knass) a widow to a high-priest; a divorcée and a chalutzah (one who had undergone the ceremony dissolving the levirate marriage obligation) to a regular priest; a mamzereth (a bastard [halachically] and a Nathinah (a descendent of the Givonites) to an Israelite, and the daughter of an Israelite to a Nathin or a mamzer.
מהר ימהרנה לו לאשה שומע אני, בין שהאב רוצה ובין שאינו רוצה. תלמוד לומר ואם מאן ימאן אביה לתתה לו כסף ישקול כמהר הבתולות. מגיד הכתוב שאם רצה האב יקיים ואם רצה יוציא. ואין לי אלא מפותה, תפוסה מנין – הריני דן. הואיל ותפוסה ברשות אביה ומפותה ברשות אביה, אם למדת על מפותה שאם רצה האב יקיים אם רצה יוציא, אף תפוסה כן. ועוד קל וחומר, ומה מפותה שלא עבר [אלא] על דעת אביה רצה האב יוציא רצה האב יקיים. תפוסה, שעבר על דעתה ועל דעת אביה, דין הוא שאם (לא) רצה האב יוציא רצה האב יקים.
"mahor yimharenah to himself as a wife": I might think whether or not the father consents. It is, therefore, written (Ibid. 15) "If her father refuse, refuse, to give her to him, then money shall he pay according to the price of the virgins," whereby Scripture apprises us that if the father consents he may take her, and if he does not consent, he may not take her. This tells me only of one who was enticed. Whence do I derive (the same for) one who was ravished? It follows thus: Since a ravished one is under her father's jurisdiction and an enticed one is under her father's jurisdiction, then if we have learned about an enticed one that if the father consents, he may take her, and if not, not, the same obtains with a ravished one. Furthermore, it follows a fortiori, viz.: If with an enticed one, where he did not violate her father's will, the father may abrogate or sustain the marriage, then with a ravished one, where he violated both her will and that of her father, how much more so may the father abrogate or sustain as he wills!
(ו) וְאֵלּוּ יוֹצְאוֹת שֶׁלֹּא בִכְתֻבָּה, הָעוֹבֶרֶת עַל דַּת מֹשֶׁה וִיהוּדִית. וְאֵיזוֹ הִיא דַּת מֹשֶׁה, מַאֲכִילָתוֹ שֶׁאֵינוֹ מְעֻשָּׂר, וּמְשַׁמַּשְׁתּוֹ נִדָּה, וְלֹא קוֹצָה לָהּ חַלָּה, וְנוֹדֶרֶת וְאֵינָהּ מְקַיֶּמֶת. וְאֵיזוֹהִי דַת יְהוּדִית, יוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ, וְטוֹוָה בַשּׁוּק, וּמְדַבֶּרֶת עִם כָּל אָדָם. אַבָּא שָׁאוּל אוֹמֵר, אַף הַמְקַלֶּלֶת יוֹלְדָיו בְּפָנָיו. רַבִּי טַרְפוֹן אוֹמֵר, אַף הַקּוֹלָנִית. וְאֵיזוֹ הִיא קוֹלָנִית, לִכְשֶׁהִיא מְדַבֶּרֶת בְּתוֹךְ בֵּיתָהּ וּשְׁכֵנֶיהָ שׁוֹמְעִין קוֹלָהּ:
(6) The following women are divorced, and do not receive [the amount of] their ketubah: One who violates Mosaic Law or Jewish custom. What constitutes [a violation of] Mosaic Law? If she feeds him untithed [food]; if she engages in intercourse with him while she was a niddah [a female who has menstrual discharges which render her impure]; if she does not set apart challah[a portion of a batch of bread dough given to a kohen which becomes holy upon separation, and can only be consumed by kohanim or their household]; and if she makes vows, but does not fulfill [them]. What constitutes [a violation of] Jewish custom? [If] she goes out [in public] with her hair uncovered; [if] she spins [thread] in the market, and converses [flirtatiously] with any man. Abba Saul says, "Also one who curses his children in his presence." Rabbi Tarfon says, "[Also] a noisy woman." What constitutes a noisy woman? One who speaks in her own house [so loudly] that her neighbors can hear her voice.
אִיתְּמַר אָמַר רַב נַחְמָן אָמַר שְׁמוּאֵל מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר חֲכָמִים תִּקְּנוּ לָהֶם לִבְנוֹת יִשְׂרָאֵל לִבְתוּלָה מָאתַיִם וּלְאַלְמָנָה מָנֶה וְהֵם הֶאֱמִינוּהוּ שֶׁאִם אָמַר פֶּתַח פָּתוּחַ מָצָאתִי נֶאֱמָן אִם כֵּן מָה הוֹעִילוּ חֲכָמִים בְּתַקָּנָתָם
§ It was stated: Rav Naḥman said that Shmuel said in the name of Rabbi Shimon ben Elazar: The Sages instituted the marriage contract for Jewish women: For a virgin two hundred dinars and for a widow one hundred dinars. And they deemed the groom credible in that if he says with regard to his virgin bride: I encountered an unobstructed orifice and she is not a virgin, he is deemed credible, causing her to lose her marriage contract. The Gemara asks: If so, and the Sages deemed him credible, what did the Sages accomplish in their ordinance that the marriage contract of a virgin is two hundred dinars, if his claim that she is not a virgin is effective?
תָּנָא הוֹאִיל וּקְנַס חֲכָמִים הוּא לֹא תִּגְבֶּה אֶלָּא מִן הַזִּיבּוּרִית קְנָסָא מַאי קְנָסָא אֶלָּא אֵימָא הוֹאִיל וְתַקָּנַת חֲכָמִים הוּא לֹא תִּגְבֶּה אֶלָּא מִן הַזִּיבּוּרִית רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כְּתוּבַּת אִשָּׁה מִן הַתּוֹרָה
§ A Sage taught in a baraita: Since payment of the marriage contract is a penalty instituted by the Sages, she may collect only from the husband’s land of the most inferior quality. The Gemara asks: A penalty? What penalty is there in a marriage contract? Rather, emend the baraita and say: Since it is a rabbinic ordinance and not a Torah obligation, she may collect only from the husband’s land of the most inferior quality. Rabban Shimon ben Gamliel says: The marriage contract of a woman is an obligation by Torah law.
וּמִי אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל הָכִי וְהָתַנְיָא כֶּסֶף יִשְׁקֹל כְּמֹהַר הַבְּתוּלוֹת שֶׁיְּהֵא זֶה כְּמוֹהַר הַבְּתוּלוֹת וּמוֹהַר הַבְּתוּלוֹת כָּזֶה מִכָּאן סָמְכוּ חֲכָמִים לִכְתוּבַּת אִשָּׁה מִן הַתּוֹרָה רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כְּתוּבַּת אִשָּׁה אֵינָהּ מִדִּבְרֵי תוֹרָה אֶלָּא מִדִּבְרֵי סוֹפְרִים
The Gemara asks: And did Rabban Shimon ben Gamliel say that? But isn’t it taught in a baraita that it is written with regard to a seducer: “He shall pay money according to the dowry of virgins” (Exodus 22:16)? The Torah establishes that this fine will be like the dowry of a virgin, and that the dowry of a virgin will be like this fine, i.e., fifty silver sela, or two hundred dinars. From here the Sages based their determination that a woman’s marriage contract is an obligation by Torah law. Rabban Shimon ben Gamliel says: The marriage contract of a woman is not an obligation by Torah law, but is by rabbinic law.
אֵיפוֹךְ וּמַאי חָזֵית דְּאָפְכַתְּ בָּתְרָיְיתָא אֵיפוֹךְ קַמַּיְיתָא
The Gemara resolves the contradiction between the statements of Rabban Shimon ben Gamliel: Reverse the attribution of opinions in this baraita. The Gemara asks: And what did you see that led you to reverse the attribution of opinions in the latter baraita? Reverse the attribution of opinions in the former, in the baraita, and say that Rabban Shimon ben Gamliel is the one who holds that the marriage contract is a rabbinic ordinance.
וְאִי בָּעֵית אֵימָא כּוּלָּהּ רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל הִיא וְחַסּוֹרֵי מִיחַסְּרָא וְהָכִי קָתָנֵי מִכָּאן סָמְכוּ חֲכָמִים לִכְתוּבַּת אִשָּׁה מִן הַתּוֹרָה כְּתוּבַּת אַלְמָנָה אֵינָהּ מִדִּבְרֵי תוֹרָה אֶלָּא מִדִּבְרֵי סוֹפְרִים שֶׁרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כְּתוּבַּת אַלְמָנָה אֵינָהּ מִדִּבְרֵי תוֹרָה אֶלָּא מִדִּבְרֵי סוֹפְרִים
And if you wish, say instead that the entire latter baraita is in accordance with the opinion of Rabban Shimon ben Gamliel, but the baraita is incomplete and it is teaching the following: From here, the Sages based their determination that a woman’s marriage contract in the case of a virgin is an obligation by Torah law. However, the marriage contract of a widow is not an obligation by Torah law but is an ordinance by rabbinic law, as Rabban Shimon ben Gamliel says: The marriage contract of a widow is not an obligation by Torah law but is an ordinance by rabbinic law.
הָא שָׁמְעִינַן לֵיהּ לְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל דְּאָמַר כְּתוּבַּת אִשָּׁה מִדְּאוֹרָיְיתָא דִּתְנַן רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר נוֹתֵן לָהּ מִמְּעוֹת קַפּוֹטְקְיָא
The Gemara answers: The reason is that we learned that it is Rabban Shimon ben Gamliel who said elsewhere that the marriage contract of a woman is an obligation by Torah law, as we learned in a mishna (110b) that Rabban Shimon ben Gamliel says that if a man marries a woman in Cappadocia, where the currency is more valuable, and he divorces her in Eretz Yisrael, he gives her payment for the marriage contract from the money of Cappadocia. From the fact that he is obligated to pay the marriage contract in the currency of the place where he undertook the obligation, apparently the marriage contract of a woman is an obligation by Torah law.
בִּלְבַד שֶׁתְּהֵא כְּתוּבָּתָהּ עַל נִכְסֵי בַּעְלָהּ הָרִאשׁוֹן מַאי טַעְמָא אִשָּׁה הִקְנוּ לוֹ מִן הַשָּׁמַיִם
§ The mishna taught: She has the status of his wife in all respects after levirate marriage, except that the responsibility for her marriage contract is upon the property of her first husband. The Gemara inquires: What is the reason for this? It is that from Heaven they acquired a wife for him. Since he did not choose her but married her by force of a Torah commandment, he is not obligated to set aside for her a marriage contract of his own. Rather, he relies upon his brother’s marriage contract.
וְאִי לֵית לַהּ מֵרִאשׁוֹן אִית לַהּ מִשֵּׁנִי כְּדֵי שֶׁלֹּא תְּהֵא קַלָּה בְּעֵינָיו לְהוֹצִיאָהּ
The Gemara adds: And if she does not have anything from the first husband, e.g., if he owned no property, she nevertheless has a marriage contract from the second one, for the same reason that any wife is entitled to a marriage contract in the first place: So that she will not be demeaned in his eyes such that he will easily divorce her.
לֹא יֹאמַר לָהּ הֲרֵי כְּתוּבָּתִיךְ מַאי וְכֵן
The mishna further stated that the yavam may not say to her: Here is your marriage contract, and similarly, a man may not make such a statement to his wife. Rather, all of his property is mortgaged for her marriage contract. The Gemara asks: What is the relevance of the phrase: And similarly, here? The halakha in both cases appears to be identical.
מַהוּ דְּתֵימָא הָתָם הוּא דְּלָא כְּתַב לָהּ דִּקְנַאי וּדְקָנֵינָא אֲבָל הָכָא דִּכְתַב לַהּ דִּקְנַאי וּדְקָנֵינָא אֵימָא סָמְכָה דַּעְתַּהּ קָא מַשְׁמַע לַן
The Gemara explains: It is necessary lest you say that this is the halakha only there, with regard to a yevama, where the yavam did not write a marriage contract for her and therefore never wrote: All property that I have bought and that I will buy is mortgaged to the marriage contract. But here, with regard to a regular wife, where he did write a marriage contract for her that included the clause: That I have bought and that I will buy, say that she relies upon that which he has set aside, and therefore there is no need for a full lien on all his property. The tanna therefore teaches us that this is not the case.
גֵּרְשָׁהּ אֵין לָהּ אֶלָּא כְּתוּבָּתָהּ גֵּרְשָׁהּ אִין לֹא גֵּרְשָׁהּ לָא קָא מַשְׁמַע לַן כִּדְרַבִּי אַבָּא
§ The mishna states that if he divorced her she has only her marriage contract. There is no lien upon the property, and he may therefore sell it. The Gemara infers: If he divorced her, yes, that is the case, but if he did not divorce her, no, it is not. The tanna here teaches us indirectly that the halakha is in accordance with Rabbi Abba, who claims that the only way he can gain full control of all the property is by divorcing her.
אָמַר רַב יְהוּדָה בָּרִאשׁוֹנָה הָיוּ כּוֹתְבִין לִבְתוּלָה מָאתַיִם וּלְאַלְמָנָה מָנֶה וְהָיוּ מַזְקִינִין וְלֹא הָיוּ נוֹשְׂאִין נָשִׁים עַד שֶׁבָּא שִׁמְעוֹן בֶּן שָׁטַח וְתִיקֵּן כׇּל נְכָסָיו אַחְרָאִין לִכְתוּבָּתָהּ
§ The Gemara discusses the background for the rule that the husband’s property is mortgaged for the marriage contract. Rav Yehuda said: At first they would write for a virgin two hundred dinars and for a widow one hundred dinars. They would then demand that this amount be available in cash, and then the men would grow old and would not marry women, as they did not all possess such large sums of money, until Shimon ben Shataḥ came and instituted an ordinance that a man need not place the money aside in practice. Rather, all of his property is guaranteed for her marriage contract.
תַּנְיָא נָמֵי הָכִי בָּרִאשׁוֹנָה הָיוּ כּוֹתְבִין לִבְתוּלָה מָאתַיִם וּלְאַלְמָנָה מָנֶה וְהָיוּ מַזְקִינִין וְלֹא הָיוּ נוֹשְׂאִין נָשִׁים הִתְקִינוּ שֶׁיִּהְיוּ מַנִּיחִין אוֹתָהּ בְּבֵית אָבִיהָ וַעֲדַיִין כְּשֶׁהוּא כּוֹעֵס עָלֶיהָ אוֹמֵר לָהּ לְכִי אֵצֶל כְּתוּבָּתִיךְ
The Gemara comments: That opinion is also taught in a baraita: At first they would write for a virgin two hundred and for a widow one hundred dinars, and they would grow old and would not marry women, since the women were concerned that their marriage contract money would be wasted or lost, and they had no guarantee that it would be collected. The Sages therefore instituted an ordinance that they should place it, the sum of the marriage contract, in her father’s house, thereby ensuring its safekeeping. And still problems arose, as when he was angry at his wife, he would say to her: Go to your marriage contract, as it was too easy for them to divorce.
וַעֲדַיִין כְּשֶׁכּוֹעֵס עָלֶיהָ אוֹמֵר לָהּ טְלִי כְּתוּבָּתִיךְ וָצֵאִי עַד שֶׁבָּא שִׁמְעוֹן בֶּן שָׁטַח וְתִיקֵּן שֶׁיְּהֵא כּוֹתֵב לָהּ כׇּל נְכָסַי אַחְרָאִין לִכְתוּבָּתָהּ
And still, when he was angry at her he would say to her: Take your marriage contract and leave, until Shimon ben Shataḥ came and instituted an ordinance that he does not actually give her the money for her marriage contract. Rather, he should write to her: All my property is guaranteed for her marriage contract, and it is not localized to a particular place or object. Consequently, he would need to sell some of his property if he wished to divorce her, and would therefore think carefully before undertaking such a drastic course of action.
(ב) וליקוחין אלו מצות עשה של תורה הם. ובאחד משלשה דברים אלו האשה נקנית. בכסף. או בשטר. או בביאה. ... ואשה שנקנית באחד מג' דברים אלו היא הנקראת מקודשת או מאורסת.
(2) Taking a wife is a positive commandment of the Torah. A woman is acquired in three ways: by money, by contract, or by intercourse. ... And a woman who is acquired through any of these three means is considered to be married.
(א) במה מתחייב האדם לאשתו ובניו ובו ז"ס:
כשנושא אדם אשה מתחייב לה בעשרה דברים וזוכה בה בד' דברים אפי' לא נכתבו:
(ב) אלו הן הי' דברים מזונותיה וכסותה ועונתה ועיקר כתובתה ורפואתה ולפדותה אם נשבית וקבורתה ולהיות נזונת מנכסיו ויושבת בביתו אחר מותו כל זמן אלמנותה ולהיות בנותיו ניזונות אחר מותו עד שיתארסו ולהיות בניה הזכרים ממנו יורשים כתובתה יותר על חלקם בירושה שעם אחיהם:
(1) When a man marries a woman, he is obligated to her in ten things, and he merits [is owed] from her in four things, even if it is not written.
(2) These are the ten: her food, her clothing, her regular sexual relations, the core of her Ketubah, her healing, to redeem her if she is captured, her burial, that she be sustained from his possessions and live in his house after his death the whole time she is a widow, that her children be sustained after his death until they are engaged, that her sons from him inherit her ketubah more than their portion of inheritance that is with their siblings.