Ketubot 1

בְּתוּלָה נִשֵּׂאת לַיּוֹם הָרְבִיעִי, וְאַלְמָנָה לַיּוֹם הַחֲמִישִׁי. שֶׁפַּעֲמַיִם בַּשַּׁבָּת בָּתֵּי דִינִין יוֹשְׁבִין בָּעֲיָרוֹת, בַּיּוֹם הַשֵּׁנִי וּבַיּוֹם הַחֲמִישִׁי, שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים, הָיָה מַשְׁכִּים לְבֵית דִּין:

A virgin is married on the fourth day [and not on the night preceding the fifth day, for we apprehend that he might then be preoccupied with the wedding and not be able to cohabit], and a widow on the fifth day. For the batei-din convene in the cities twice a week, on the second day and the fifth day, so that if he have a claim of (absence of) virginity, [such as: "I cohabited and did not find blood," whether she be a minor, a na'arah, or a bogereth, or: "I found an open door," if she were a minor or a na'arah (but not if she were a bogereth)], he can rise early to beth-din [when his anger is still upon him, lest he be assuaged and "cool off," and keep her; and it may be that she were adulterous under him (i.e., during the time of betrothal), in which instance she is forbidden to him. The gemara asks: Let him marry her on the first day, and if he has a claim of virginity, he can rise early to beth-din on the second day. And it answers: The sages were solicitous of the welfare of the daughters of Israel, that the groom occupy himself with the (wedding) feast three days: the first, second, and third day, and that on the fourth day he marry her. And when batei-din do not sit on the second and fourth days, a woman can be married on any day, provided that he occupy himself with the feast for three days. And out of solicitude for the poor, it is the custom in some places to marry on Sabbath eve. The reason that a widow is wed on the fifth day is that the sages were solicitous of the welfare of the daughters of Israel, so that (in this instance) he can rejoice with her three days — the fifth, the sixth, and the Sabbath. One who marries a widow is forbidden to work for three days and one who marries a virgin may not work all seven. As to birchath chathanim ("the blessings of the groom"), both a man being married for the first time, who weds a widow, and a widower who weds a virgin, bless birchath chathanim all seven days. And a widower who weds a widow blesses birchath chathanim one day.]

בְּתוּלָה, כְּתֻבָּתָהּ מָאתַיִם. וְאַלְמָנָה, מָנֶה. בְּתוּלָה אַלְמָנָה, גְּרוּשָׁה, וַחֲלוּצָה, מִן הָאֵרוּסִין, כְּתֻבָּתָן מָאתַיִם, וְיֵשׁ לָהֶן טַעֲנַת בְּתוּלִים. הַגִּיּוֹרֶת, וְהַשְּׁבוּיָה, וְהַשִּׁפְחָה שֶׁנִּפְדּוּ וְשֶׁנִּתְגַּיְּרוּ, וְשֶׁנִּשְׁתַּחְרְרוּ, פְּחוּתוֹת מִבְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד, כְּתֻבָּתָן מָאתַיִם, וְיֵשׁ לָהֶן טַעֲנַת בְּתוּלִים:

The kethubah of a virgin is two manah, and of a widow, one manah. A virgin who is a widow or a divorcée or a chalutzah from betrothal [and who remarried] — her kethubah [from the second] is two manah, and she is subject to a claim of virginity [i.e., if the second found her not to be a virgin, she loses her kethubah, it having been a "mistaken purchase"; for he had married her on the assumption that she was a virgin.] A proselyte, and a captive, and a bondsmaid, who had been redeemed and proselytized and freed (when they were) less than three years and one day old — their kethubah is two manah, and they are subject to a claim of virginity.

הַגָּדוֹל שֶׁבָּא עַל הַקְּטַנָּה, וְקָטָן שֶׁבָּא עַל הַגְּדוֹלָה, וּמֻכַּת עֵץ, כְּתֻבָּתָן מָאתַיִם, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מֻכַּת עֵץ, כְּתֻבָּתָהּ מָנֶה:

A (male) adult who lived with a minor [less than three years and one day, whose act is not regarded as intercourse], and a (male) minor [less than nine years and one day, whose act is not regarded as intercourse], who lived with an adult, and a mukkath etz [ a woman who had been accidentally deflowered] — their kethubah is two manah. These are the words of R. Meir. The sages say: The kethubah of a mukkath etz is one manah. [The halachah is in accordance with them. And even if he were not aware of it, her kethubah is one manah, and it is not a "mistaken purchase."]

בְּתוּלָה אַלְמָנָה, גְּרוּשָׁה, וַחֲלוּצָה, מִן הַנִּשּׂוּאִין, כְּתֻבָּתָהּ מָנֶה, וְאֵין לָהֶן טַעֲנַת בְּתוּלִים. הַגִּיּוֹרֶת, וְהַשְּׁבוּיָה, וְהַשִּׁפְחָה, שֶׁנִּפְדּוּ, וְשֶׁנִּתְגַּיְּרוּ, וְשֶׁנִּשְׁתַּחְרְרוּ, יְתֵרוֹת עַל בְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד, כְּתֻבָּתָן מָנֶה, וְאֵין לָהֶן טַעֲנַת בְּתוּלִין:

A virgin who was a widow or a divorcée or a chalutzah from the marriage [If she then remarried without any apprisal (of that fact)] — her kethubah is a manah [for she entered the chuppah in a status of non-virgin] — and she is not subject to a claim of virginity. A proselyte, and a captive, and a bondsmaid, who had been redeemed and divorced and freed (when they were) more than three years and one day — their kethubah is one manah, and they are not subject to a claim of virginity.

הָאוֹכֵל אֵצֶל חָמִיו בִּיהוּדָה שֶׁלֹּא בְעֵדִים, אֵינוֹ יָכוֹל לִטְעֹן טַעֲנַת בְּתוּלִים, מִפְּנֵי שֶׁמִּתְיַחֵד עִמָּהּ. אַחַת אַלְמְנַת יִשְׂרָאֵל וְאַחַת אַלְמְנַת כֹּהֵן, כְּתֻבָּתָן מָנֶה. בֵּית דִּין שֶׁל כֹּהֲנִים הָיוּ גוֹבִין לַבְּתוּלָה אַרְבַּע מֵאוֹת זוּז, וְלֹא מִחוּ בְיָדָם חֲכָמִים:

If one had eaten at his in-laws without witnesses in Judah, she is not subject to a claim of virginity, for he is left alone with her. [When they made the betrothal feast in the house of the bride's father in Judah, it was the practice that the groom be left alone with her to become familiar with her. Therefore, when he afterwards married her, he did not have a claim of virginity.] Both the kethubah of the widow of an Israelite and that of the widow of a Cohein are one manah. A beth-din of Cohanim would claim four hundred zuz for (the kethubah of) a virgin (who was the daughter of a Cohein), and the sages did not protest.

הַנּוֹשֵׂא אֶת הָאִשָּׁה וְלֹא מָצָא לָהּ בְּתוּלִים, הִיא אוֹמֶרֶת, מִשֶּׁאֵרַסְתַּנִי נֶאֱנַסְתִּי, וְנִסְתַּחֲפָה שָׂדֶךָ. וְהַלָּה אוֹמֵר, לֹא כִי, אֶלָּא עַד שֶׁלֹּא אֵרַסְתִּיךְ, וְהָיָה מִקָּחִי מֶקַּח טָעוּת. רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת בְּעוּלָה עַד שֶׁלֹּא תִתְאָרֵס, וְהִטְעַתּוּ, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ:

If one married a woman and found her not to be a virgin — if she said: "After you betrothed me, I was forced, and 'your field was flooded'" [i.e., a torrential rain smote your field and ruined it, i.e., "It's your hard luck," and give me my kethubah], and he says: "No, it was before I betrothed you, and my purchase was a mistaken one" [and you have no kethubah from me] — R. Gamliel and R. Eliezer say: She is believed [and she is made to swear a shevuath heseth (an oath in equity) that it is as she says, and she takes her kethubah. And this is the halachah. And if she says: "He found me a virgin," she is not believed, the sages having believed the husband, even without an oath; for it is premised that a man does not exert himself with the (marriage) feast only to lose it.] R. Yehoshua says: "We do not live by her mouth," but she is assumed to have been lived with before she was betrothed and that she deceived him, unless she brings proof for her words.

הִיא אוֹמֶרֶת מֻכַּת עֵץ אָנִי, וְהוּא אוֹמֵר, לֹא כִי, אֶלָּא דְרוּסַת אִישׁ אָתְּ, רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת דְּרוּסַת אִישׁ, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ:

If she says: "I am a mukkath etz," and he says: "No, you were 'trodden' [i.e., lived with] by a man," R. Gamliel and R. Eliezer say: She is believed. And R. Yehoshua says: We do not live by her mouth, but she is assumed to have been 'trodden by a man' unless she brings proof for her words.

רָאוּהָ מְדַבֶּרֶת עִם אֶחָד בַּשּׁוּק, אָמְרוּ לָהּ מַה טִּיבוֹ שֶׁל זֶה. אִישׁ פְּלוֹנִי וְכֹהֵן הוּא. רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת בְּעוּלָה לְנָתִין וּלְמַמְזֵר, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ:

If she were seen speaking [i.e., closeted] with someone from the marketplace, and she were asked: What is the "nature" of this man? and she replied: It was that and that man and he is a Cohein [i.e., pedigreed (not forbidding a woman to the priesthood)] — R. Gamliel and R. Yehoshua say: She is believed [and she is permitted to the priesthood], and R. Yehoshua says: We do not live by her mouth; but she is assumed to have been lived with by a Nathin or a mamzer unless she brings proof for her words.

הָיְתָה מְעֻבֶּרֶת, וְאָמְרוּ לָהּ מַה טִּיבוֹ שֶׁל עֻבָּר זֶה. מֵאִישׁ פְּלוֹנִי וְכֹהֵן הוּא. רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת מְעֻבֶּרֶת לְנָתִין וּלְמַמְזֵר, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ:

If she were pregnant and she were asked: What is the "nature" of this fetus? (If she replied:) It is by this and this man, and he is a Cohein, she is believed [and both she and her daughter are permitted to the priesthood. But as to inheritance, R. Gamliel does not say that this fetus inherits him (the one she says is the father). And the halachah is in accordance with R. Gamliel in all these cases of our Mishnah. But even so, ab initio, she does not marry into the priesthood (neither the "speaking" one [(1:8)] nor the pregnant one) unless most of the men of the city were pedigreed and one of them, who had "separated" from the city, had lived with her (for we say: "All who separate separate from the majority." And in that instance, she may marry into the priesthood even ab initio, both she and her daughter.] R. Yehoshua says: We do not live by her mouth, but she is assumed to be pregnant by a Nathin or a mamzer unless she brings proof for her words.

אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בְתִינוֹקֶת שֶׁיָּרְדָה לְמַלֹּאת מַיִם מִן הָעַיִן, וְנֶאֱנְסָה. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, אִם רֹב אַנְשֵׁי הָעִיר מַשִּׂיאִין לַכְּהֻנָּה, הֲרֵי זוֹ תִנָּשֵׂא לַכְּהֻנָּה:

R. Yossi said: It once happened that a child went to draw water from the well and was raped. R. Yochanan b. Nuri said: If the majority of the men of the city (are kasher and their daughters and widows may be) married to the priesthood, she may marry to the priesthood. [Even though one majority is generally sufficient, "pedigree" was accorded special status, and in this instance the rabbis required two majorities — the majority of (traveling) companies passing through there (as being pedigreed) and "the majority of the city." Women are not married ab initio to the priesthood without two majorities. And this is the halachah.]