Wenn einer sagte: Ich habe die Tochter dieses Mannes verführt, er zahlt bosheth und p'gam durch sein eigenes Zeugnis [Nicht nur, wenn er sagt: Ich habe sie gezwungen, wo er sie nicht so sehr verletzt, die la'az ("kranker Bericht") ) von jemandem, der gezwungen wurde, nicht so großartig zu sein —nicht nur in einem solchen Fall zahlt er durch sein eigenes Zeugnis; aber selbst wenn er sagt: Ich habe sie verführt, wo er sie mehr verletzt, und der La'az eines Verführten war großartig, so dass wir denken könnten, wir glauben ihm nicht, um den La'az zu stärken—wir sagen dennoch, dass sie dies vorziehen würde (dass man ihm glaubt), um das Geld damit zu verdienen.], und er zahlt keinen Knass. [Für jemanden, der zugibt, Knass zu haben, ist davon ausgenommen, wie geschrieben steht (2. Mose 22: 8): "Wen die Richter belasten, soll das Doppelte zahlen"—um jemanden auszuschließen, der sich selbst belastet.] Wenn man sagt: Ich habe gestohlen, geschlachtet und verkauft, zahlt er den Auftraggeber (keren) nach seinem eigenen Zeugnis, aber er zahlt nicht die doppelte Zahlung (kefel) und die "vier und" fünf "Zahlung. (Wenn er sagt :) Mein Ochse hat diesen Mann getötet [und ich schulde Kofer (die "Lösegeld" -Zahlung), er zahlt nach seinem eigenen Zeugnis, wobei angenommen wird, dass Kofer eine Geldzahlung ist (und kein Knass)] oder (wenn er sagt: Mein Ochse hat den Ochsen dieses Mannes getötet, er zahlt nach seinem eigenen Zeugnis. (Wenn er sagt :) Mein Ochse hat den Knecht dieses Mannes getötet [und ich schulde dreißig Sela], er zahlt nicht nach seinem eigenen Zeugnis, [dafür (dreißig Sela) ist Knass, dreißig Sela werden gegeben, auch wenn er keinen wert ist Sela.]
Bartenura on Mishnah Ketubot
האומר פתיתי את בתו של פלוני – needless to say the person who states I raped [her], that he does not damage her so much for there is no such great evil talk of an outraged woman (i.e., who had been raped) for it is self-evident that he pays shame and damages by his own testimony [but rather] even a person who says, “I seduced [her], causes her greater damage for the evil talk of a seduced woman is greater, and you might think I would say that we don’t believe him to attach merit to the evil report, it comes to teach us that it is beneficial to her for herself to attach merit to the evil report in order to profit from the money
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English Explanation of Mishnah Ketubot
Introduction
The concept taught in this mishnah is that one who admits of his own accord that he has committed a crime, without before having evidence brought against him, is exempt from paying the fine. He must, however, pay any penalties that are compensatory and not considered fines.
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Bartenura on Mishnah Ketubot
ואינו משלם קנס – for he admits that with regard to a fine, he is exempt, as Scripture states (Exodus 22:8): “He whom God declares guilty [shall pay double to the other],” except for one who accuses himself (see Talmud Bava Kamma 64b).
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English Explanation of Mishnah Ketubot
He who declares, “I seduced the daughter of so-and-so” must pay compensation for embarrassment and blemish on his own admission but need not pay the fine. If a person admits that he seduced someone’s daughter he does not pay the fine. He does, however, make the other payments.
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Bartenura on Mishnah Ketubot
המית שורי את פלוני – and behold I am liable for indemnity through his own [testimony], for he holds that the fine is an indemnification.
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English Explanation of Mishnah Ketubot
He who declares, “I have stolen” must make restitution for the principal on his own evidence but need not repay double, fourfold or fivefold. A thief is liable to pay back double the amount which he stole. If he slaughtered or sold the animal he must pay back four or five times its value. The double, fourfold and fivefold payments are fines, whereas the restitution for the principal is not a fine. Therefore, if a man admits to having stolen something, he only pays the principal.
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Bartenura on Mishnah Ketubot
עבדו של פלוני – and behold I am liable thirty Selah, he is exempt, for they are a fine and even if it is not worth a Selah, he gives thirty [Selaim].
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English Explanation of Mishnah Ketubot
[He who declares,] “My ox has killed so-and-so” or “the ox of so-and-so” must make restitution on his own evidence. [If he said] “My ox has killed the slave of so-and-so” he need not make restitution on his own evidence. If a person’s ox kills someone or someone else’s ox, the ox owner must make financial restitution (see Exodus 21:30). This is not considered a fine and therefore if a person admits that his ox killed another ox or a human being, he must make restitution. However, if an ox kills a slave there is an automatic penalty of 30 shekels (see Exodus 21:32). Since this is a fixed sum, a person who admits that his ox did so is not liable to pay the fine.
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English Explanation of Mishnah Ketubot
This is the general rule: whoever pays more than the actual cost of the damage he has done need not pay it on his own evidence. The mishnah now sums up what we learned above. If a person is liable to pay a fine that is more than the actual damage, or actually a sum that is set arbitrarily and is independent of the damage, he doesn’t pay upon his own admission. The reasoning behind this may be that fines are in order to prevent the person from committing another crime. Therefore, if he comes forward and admits to what he has done (and it was not otherwise known) the need for a penalty does not exist. On the other hand compensation is needed for the loss incurred by the victim and therefore compensatory penalties are paid in any case.
