Why did they say that a virgin was married on Wednesday? For if he had a virginity claim, he would get up early to go to court. If so, let her be married on Sunday! Rather, because they could attend to all their needs for as many days of the week as possible, they decreed that he should marry her on Wednesday. From the danger and onwards, they decreed that he should marry on Tuesday, and the Sages did not object to them. If he wants to get married on Monday, they do not listen to him. If it is because of factors beyond their control, it is allowed. Why do the groom and bride separate on the first Friday night? Because he would make a bruise [when causing her to lose her virginity, and it is forbidden to cause a wound on Shabbat]. Why did they say that a widow should be married on Thursday? Because, if he married her on Sunday, the rest of the week he would leave her and go back to work; they decreed that he should marry her on Thursday, in order that he should be idle for 3 days (Thursday, Friday, Saturday), and through these idle days, it would result in him being happy with her for 3 days.

An adult man that had sex with a minor woman, and a minor man who had sex with an adult woman or one who had lost their hymen through means other than sex (mukat etz), her ketubah is 200 zuz. They said in the name of Rabbi Yehudah ben Igra: Which is a minor woman and which is a minor man? A minor man is less than 9 years and 1 day; a minor woman is less than 3 years and 1 day. A man who marries (sic., נושא ונותן = do business with, doesn't make sense here) into the priesthood, and a woman who does, it is a decree that they decreed in court that an Israelite's daughter to a priest, a priest's daughter to an Israelite man—he gives 400 zuz.

A typical man that married a deaf-mute or not sound of mind woman—their ketubah is 200 zuz since he wants to hold their property. A deaf-mute or not sound of mind man that marry a typical woman, even if the deaf-mute or not sound of mind man subsequently recover, they to not have a ketubah. If they want to uphold it, they give a ketubah of 100 zuz. A Gentile or a slave man that has sex with a Jewish woman, even if they subsequently convert or are freed, they do not have a ketubah. If they want to uphold it, they give a ketubah of 100 zuz. A Jewish man that has sex with a maidservant or Gentile woman, even if they subsequently convert or are freed, they do not have a ketubah. If he wants to uphold it, he gives a ketubah of 100 zuz.

An adult woman and a woman incapable of having children (aylonit)—their ketubah is 200. If she is married on the presumption that she was fit to bear children but it turned out that she was incapable, she has no ketubah. If he wants to uphold it, he gives a ketubah of 100 zuz.

A man who has sex with a woman who is deaf-mute, not of sound mind, an adult or lost her hymen through means other than sex (mukat etz)—they do not have a virginity claim. A blind woman or one incapable of having children (aylonit), they have a virginity claim. Sumkhus said in the name of Rabbi Meir: A blind woman does not have a virginity claim.

Said Rabbi Yehudah: In the old days in Judea, they used to investigate the groom and the bride for 3 days before the marriage; but in Galilee they did not do this. In the old days in Judea, they used to seclude the groom and the bride one moment before the marriage in order that he should desire her; but in Galilee they did not do this. In the old days in Judea, they used to set up two wedding guest guards, one from the groom's house and one from the bride's house (but even so they would only set them up for marriage); but in Galilee, they did not do this. In the old days in Judea, the wedding guest guards would sleep in the place where the groom and bride slept; but in Galilee they did not do this. Anyone who does not practice according to this [i.e. their appropriate, local] custom cannot claim a virginity claim.

[Translating from Lieberman over printed edition here:] If he took her in under the presumption that she was fit to have children but it turned out that she was unable to bear children (sic!, Lieberman corrects: under the presumption that she was a virgin but it turned out that she had had sex), even if she had secret contact [with a man that her husband had warned her not to be alone with, part of the legal process of declaring her a sotah] and there are witnesses that she was not secluded with him with enough time for sex, her second husband is not able to claim a virginity claim; therefore, her ketubah is only 100 zuz. Virginity claims have a time limit of 30 days—words of Rabbi Meir. Rabbi Yose says: If she had secret contact [with a warned man], then [the claim can and should be brought] immediately; if she had no secret contact, then even after 30 days.

One who sent out a bad rumour [about his wife that she had an affair], and his witnesses turned out to be scheming—he is lashed and pays 400 zuz, and the schemers are advanced to the stoning house. If she is fatherless [so there is no father to pay the fine to]—he is lashed, her ketubah remains, he pays 400 zuz, and the schemers are advanced to the stoning house. If he didn't tell the witnesses to testify but rather they came and testified of their own accord—he is not lashed and he does not pay 400 zuz, but the schemers are advanced to the stoning house. If she whored when she was a youth, but once she became an adult he sent out a bad rumour, he is not lashed and he does not pay 400 zuz, but she and her scheming witnesses are advanced to the stoning house.

If she were pregnant and they said to her: "What is the nature of this foetus?", [and she said:] "It is from Ploni the kohen"—Rabban Gamliel and Rabbi Eliezer say: She is believed since this is testimony that a woman is fit for. Rabbi Yehoshua says: She is not believed. Rabbi Yehoshua said to them: Do you not agree that, regarding a captive woman who was captured among the Gentiles, who has witnesses that she were captured, and she says "I am pure" that she is not believed!? They said to him: No! You would say this with a captive woman who has witnesses [that she was captured], can you say it about this one who has no witnesses [that she had a child with this man]!? He said to them: But what greater testimony is there than this, that her womb is between her teeth!? He said to them: There is no guardian for illicit sexual relations [i.e. women aren't expected to check the lineage of their sexual partners, so we have no idea if the father of the foetus is in fact pasul]. When does this apply [that a woman's testimony can be believed]? For testimony about her body [i.e. whether she can go onto marry a kohen or not], but with the child everyone agrees that he is a shetuki [a genealogical blemish belonging to someone whose father is unknown].