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Mishnayos Kesuvos Perek 5 Mishnah 1

כתובות פרק ה׳ משנה א׳


Although they said as a principle that a virgin collects two hundred dinars as payment for her marriage contract and that a widow collects one hundred dinars, if the husband wishes to add even an additional ten thousand dinars, he may add it. If she is then widowed or divorced, whether from betrothal or whether from marriage, she collects the entire amount, including the additional sum. Rabbi Elazar ben Azarya says: If she is widowed or divorced from marriage, she collects the total amount, but if she is widowed or divorced from betrothal, a virgin collects two hundred dinars and a widow one hundred dinars. This is because he wrote the additional amount for her in the marriage contract only in order to marry her. Rabbi Yehuda says a related halakha with regard to the marriage contract: If he wishes, he may write for a virgin a document for two hundred dinars as is fitting for her, and she may then write a receipt stating: I received one hundred dinars from you. Even though she has not actually received the money, the receipt serves as a means for her to waive half of the amount due to her for her marriage contract. According to Rabbi Yehuda, the financial commitment in the marriage contract is a right due to the wife, which she may waive if she chooses to do so. And similarly, for a widow he may write one hundred dinars in the contract and she may write a receipt stating: I received from you fifty dinars. However, Rabbi Meir says: It is prohibited to do this, as anyone who reduces the amount of the marriage contract to less than than two hundred dinars for a virgin or one hundred dinars for a widow, this marital relationship amounts to licentious sexual relations because it is as if he did not write any marriage contract at all.

אַף עַל פִּי שֶׁאָמְרוּ, בְּתוּלָה גוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, אִם רָצָה לְהוֹסִיף, אֲפִלּוּ מֵאָה מָנֶה, יוֹסִיף. נִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. מִן הָאֵרוּסִין, בְּתוּלָה גּוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, שֶׁלֹּא כָתַב לָהּ אֶלָּא עַל מְנָת לְכָנְסָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה, כּוֹתֵב לִבְתוּלָה שְׁטָר שֶׁל מָאתַיִם, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ מָנֶה, וּלְאַלְמָנָה, מָנֶה, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ חֲמִשִּׁים זוּז. רַבִּי מֵאִיר אוֹמֵר, כָּל הַפּוֹחֵת לִבְתוּלָה מִמָּאתַיִם וּלְאַלְמָנָה מִמָּנֶה, הֲרֵי זוֹ בְעִילַת זְנוּת:


אף על פי. אם רצה להוסיף אפי' מאה אמה יוסיף (this fragment quotes Tractate Ketubot, Chapter 4, Mishnah 7) – and we don’t say that he is not permitted to in order as to not embarrass whomever that lacks it.

שלא כתב לה – the supplement from his knowledge/desire, other than on the condition of marrying her.

והיא כותבת – even though she did not receive [everything], she pardons and writes that she received it.

רמ"א כו' – and the Halakha is according to Rabbi Meir in his decrees (i.e., that a virgin receives two hundred Zuz and a widow receives 100 Maneh or else it is fornication).

אף על פי. אם רצה להוסיף אפילו מאה מנה יוסיף. ולא אמרינן שאינו רשאי כדי שלא לבייש את מי שאין לו:

שלא כתב לה. תוספת מדעתו, אלא על מנת לכונסה:

והיא כותבת. אע״פ שלא נתקבלה מוחלת וכותבת שנתקבלה:

ר׳ מאיר אומר כו׳ והלכה כר״מ בגזירותיו: