הסדרה בהלכה - בראשית כז - כתובה: דאורייתא או דרבנן?

(1) Before the Torah was given, when a man would meet a woman in the marketplace and he and she decided to marry, he would bring her home, conduct relations in private and thus make her his wife. Once the Torah was given, the Jews were commanded that when a man desires to marry a woman, he must acquire her as a wife in the presence of witnesses. [Only] after this, does she become his wife. This is [alluded to in Deuteronomy 22:13]: "When a man takes a wife and has relations with her...."

(7) [A man] must write a marriage contract (a ketubah) [for his wife] before their entry into the chuppah; only afterwards is he permitted to live with his wife. The groom pays the scribe's fee.
How much does [the marriage contract require him to promise to have paid to her in the event of his death or his divorcing her]? If the bride is a virgin, no less than 200 dinarim. If she is not a virgin, no less than 100 dinarim.18Rav Ovadiah of Bertinoro (Pe'ah 8:8) states that this is the sum of money required for a person to support himself for one year. This amount is called the fundamental requirement of the ketubah.
If the groom desires to add to this amount he may, [promising any sum,] even a talent of gold. The laws pertaining to this addition and to the fundamental requirement of the ketubah are the same with regard to most matters. Therefore, every time the term ketubah is used without any additional explanation, it should be understood to include the fundamental requirement of the ketubah together with the additional amount [promised by the groom].
It was our Sages19This point is a matter of debate, for there are certain opinions (among them that of Rabbenu Tam) that maintain that the obligation to pay the fundamental requirement of the ketubah stems from the Torah. Support for the latter opinion may be drawn from the wording commonly used in most Ashkenazic ketubot "200 silver zuz that are rightfully yours [as required by] the Torah." [Significantly, even the text of the ketubah in the standard printed texts of the Mishneh Torah (Hilchot Yibbum VaChalitzah 4:34) includes this phrase. Nevertheless, many authorities maintain that this is a printer's addition and not the Rambam's own words.]
Most authorities (including Rabbenu Asher) agree that the obligation to pay the fundamental requirement of the Ketubah is Rabbinic in origin. Nevertheless, the abovementioned phrase is traditionally included in the ketubah to teach us the value of the silver to which we are referring, as is explained in the notes on the following halachah. who ordained the requirement of [writing] a ketubah for a woman. [They instituted this obligation] so that it would not be a casual matter for [her husband] to divorce her.20I.e., when the man understands that divorcing his wife will cost him a significant sum of money, he will think twice before doing so.

(1) 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.

(11) All may force their family to ascend to Eretz Yisrael, i.e., one may compel his family and household to immigrate to Eretz Yisrael, but all may not remove others from Eretz Yisrael, as one may not coerce one’s family to leave. Likewise, all may force their family to ascend to Jerusalem, and all may not, i.e., no one may, remove them from Jerusalem. Both men and women may force the other spouse to immigrate to Eretz Yisrael or to move to Jerusalem. The mishna lists other halakhic distinctions between various geographic locations: If one married a woman in Eretz Yisrael and divorced her in Eretz Yisrael, and the currency of the sum in the marriage contract was not specified, he gives her the sum of her marriage contract in the currency of Eretz Yisrael. If one married a woman in Eretz Yisrael and divorced her in Cappadocia, where the currency holds greater value, he gives her the currency of Eretz Yisrael. If one married a woman in Cappadocia and divorced her in Eretz Yisrael, he likewise gives her the currency of Eretz Yisrael. Rabban Shimon ben Gamliel says: He gives her the currency of Cappadocia. Everyone agrees that if one married a woman in Cappadocia and divorced her in Cappadocia, he gives her the currency of Cappadocia.

(2) With regard to a virgin, her marriage contract is two hundred dinars, and with regard to a widow, her marriage contract is one hundred dinars. With regard to a virgin who is a widow, a divorcée, or a ḥalutza who achieved that status from a state of betrothal, before marriage and before consummation of the marriage, for all of these their marriage contract is two hundred dinars, and they are subject to a claim concerning their virginity, as their presumptive status of virginity is intact. With regard to a female convert, or a captive woman, or a maidservant, who were ransomed with regard to the captive, or who converted with regard to the convert, or who were freed with regard to the maidservant, when they were less than three years and one day old, their marriage contract is two hundred dinars, as their presumptive status is that of a virgin. Even if they were subject to intercourse when they were younger than that age, the hymen remains intact. And they are subject to a claim concerning their virginity.

(7) [A man] must write a marriage contract (a ketubah) [for his wife] before their entry into the chuppah; only afterwards is he permitted to live with his wife. The groom pays the scribe's fee.
How much does [the marriage contract require him to promise to have paid to her in the event of his death or his divorcing her]? If the bride is a virgin, no less than 200 dinarim. If she is not a virgin, no less than 100 dinarim.18Rav Ovadiah of Bertinoro (Pe'ah 8:8) states that this is the sum of money required for a person to support himself for one year. This amount is called the fundamental requirement of the ketubah.
If the groom desires to add to this amount he may, [promising any sum,] even a talent of gold. The laws pertaining to this addition and to the fundamental requirement of the ketubah are the same with regard to most matters. Therefore, every time the term ketubah is used without any additional explanation, it should be understood to include the fundamental requirement of the ketubah together with the additional amount [promised by the groom].
It was our Sages19This point is a matter of debate, for there are certain opinions (among them that of Rabbenu Tam) that maintain that the obligation to pay the fundamental requirement of the ketubah stems from the Torah. Support for the latter opinion may be drawn from the wording commonly used in most Ashkenazic ketubot "200 silver zuz that are rightfully yours [as required by] the Torah." [Significantly, even the text of the ketubah in the standard printed texts of the Mishneh Torah (Hilchot Yibbum VaChalitzah 4:34) includes this phrase. Nevertheless, many authorities maintain that this is a printer's addition and not the Rambam's own words.]
Most authorities (including Rabbenu Asher) agree that the obligation to pay the fundamental requirement of the Ketubah is Rabbinic in origin. Nevertheless, the abovementioned phrase is traditionally included in the ketubah to teach us the value of the silver to which we are referring, as is explained in the notes on the following halachah. who ordained the requirement of [writing] a ketubah for a woman. [They instituted this obligation] so that it would not be a casual matter for [her husband] to divorce her.20I.e., when the man understands that divorcing his wife will cost him a significant sum of money, he will think twice before doing so.

(8) [Our Sages] did not require that these dinarim be of pure silver. Instead, [their intent was] the coin [commonly used] in the [Talmudic] period, which was seven parts copper and one part silver. Thus, a sela (a coin worth four dinarim) contained half a zuz of [pure] silver.21The Ashkenazic authorities (even those who agree with the Rambam with regard to the Rabbinic origin of the fundamental requirement of the ketubah) differ with him regarding the value the man is required to pay [Tur, Ramah (Even HaEzer 66:6)]. According to these authorities, our Sages ordained that a man pay his virgin bride 200 zuz of pure silver. With regard to a bride who is not a virgin, however, they differ and maintain that the obligation is 100 zuz of the Talmudic period. In practice, however, the custom is to give such a bride half the sum given to a virgin (Beit Shmuel 66:14). And the 200 dinarim to be paid a virgin were equivalent to 25 zuz of pure silver, while the 100 zuz to be paid to a woman who had previously engaged in sexual relations was 12 and a half zuz [of pure silver].
The weight of each zuz is 96 barley corns, as explained at the beginning of [Hilchot] Eruvin.22Chapter 1, Halachah 12. According to most authorities, the equivalent of a dinar in contemporary measure is 4.8 grams. According to Rabbi Shneur Zalman of Liadi (Piskei Siddur), it is 5.1 grams. A dinar is universally referred to as a zuz, regardless of whether it was of pure silver or of the coins used in the [Talmudic] period.