<big><strong>מתני׳</strong></big> האומר פתיתי את בתו של פלוני משלם בושת ופגם על פי עצמו ואין משלם קנס האומר גנבתי משלם את הקרן על פי עצמו ואין משלם תשלומי כפל ותשלומי ארבעה וחמשה המית שורי את פלוני או שורו של פלוני הרי זה משלם על פי עצמו המית שורי עבדו של פלוני אין משלם ע"פ עצמו זה הכלל כל המשלם יתר על מה שהזיק אינו משלם ע"פ עצמו:
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. He who declares, “I have stolen” must make restitution for the principal on his own evidence but need not repay double, fourfold or fivefold. [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. 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.
Rashi on Ketubot
Mishne' I seduced - In the Gemara it will be explained why the author of the Mishne did not mention the case of I forced your daughter:
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Rashi on Ketubot
And he does not pay the penalty - In tractate Bava Kama we extrapolate that someone who admits his liability with regard to a fine is exempt from (paying it), (this is deduced) from (the verse) 'that which the judges make wicked' to exclude someone who makes himself wicked:
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Rashi on Ketubot
My ox killed someone - and I am liable to pay a redemption (fee):
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Rashi on Ketubot
Behold this one pays on his own volition - he (the author) holds a redemption fee is monetary compensation (as opposed to being a penalty):
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Rashi on Ketubot
The servant belon to someone - and I am liable to (pay) 30 sela:
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Rashi on Ketubot
He does not pay - as they (the 30 sela) are a penalty, [the proof of this is] that even if (the slave) was only worth one dinar he pays (lit. gives) 30 (sela)
