Ketubot 201
מאי קמ"ל תנינא כולהו הממאנת באיש הוא מותר בקרובותיה והיא מותרת בקרוביו ולא פסלה מן הכהונה נתן לה גט הוא אסור בקרובותיה והיא אסורה בקרוביו ופסלה מן הכהונה
Why All this has all been taught [In the case of] the minor girl who had been married off by her mother or brothers and who then rejects her husband, he [the former husband] is allowed to [marry] her close relatives and she is allowed to [marry] his close relatives and [she] is not forbidden [to marry] from the priesthood. [On the other hand], if he gave her a get, then he is forbidden to her close relatives and she is forbidden to his close relatives, and she is forbidden [to marry] from the priesthood.
לימא כתנאי ר"א אומר אין מעשה קטנה כלום ואין בעלה זכאי במציאתה ולא במעשה ידיה ולא בהפרת נדריה ואינו יורשה ואינו מיטמא לה כללו של דבר אינה כאשתו לכל דבר אלא שצריכה מיאון
Is it like Rabbi Eliezer says? [that] the actions of a minor girl [mean] nothing and her husband is not entitled to what she finds and [he is ] not [entitled] to the work of her hands and he cannot nullify her vows, and he is not her heir, and he cannot become impure for her [to attend her funeral]. Is it all as he said [that she is not a wife in any way except that she can reject her husband?] [But] isn't she [the minor] as his wife in every way except that she can invalidate her marriage with him? Rabbi Y'hoshua says
רבי יהושע אומר מעשה קטנה כלום ובעלה זכאי במציאתה ובמעשה ידיה ובהפרת נדריה ויורשה ומיטמא לה כללו של דבר הרי היא כאשתו לכל דבר אלא שיוצאה במיאון
The actions of are nothing [but] her husband is entitled to what she finds and to the work of her hands and he can invalidate her vows and he is her heir and he can become impure for her [funeral]. Is it all as he said [that she is a wife in every way except she can reject her husband]. Here she is like a wife in all ways except that she is able to leave the marriage by the minor girl's right to reject a marriage set up by the mother or the brothers.
כי פליגי אליבא דרבי יהושע שמואל כר' יהושע ורב עד כאן לא קאמר ר' יהושע התם אלא מדידה לדידיה אבל מדידיה לדידה לא:
The disagreement is on their understanding of Rabbi Y'hoshuah Shmuel agrees with Rabbi Y'hoshuah and Rav He is not in agreement with Rabbi Y'hoshuah except how he sees the obligations from the wife to the husband, but not on the obligations from the husband to the wife.
ולא בלאות: א"ל רב הונא בר חייא לרב כהנא אמרת לן משמיה דשמואל לא שנו אלא נכסי מלוג אבל נכסי צאן ברזל אית לה
And no property: Said Rav Huna son of Chiyah to Rav Kahana You have said to us in the name of Shmuel There is no difference with the articles of Meeloog [between this case and a normal marriage], but with the articles of Tzon Barzel she is entitled to that property.
הוי בה רב פפא אהייא אילימא אממאנת אי דאיתנהו אידי ואידי שקלא ואי דליתנהו אידי ואידי לא שקלא
Papa wondered: To which [category of woman did Shmuel refer]? If you say: to a minor who made a declaration of refusal, [the difficulty would arise:] If [the articles] are still in existence she receives them in either case, and if they were no longer in existence she would not receive them in any case.
אלא אאיילונית אי דאיתנהו אידי ואידי שקלא אי דליתנהו איפכא מיבעי ליה נכסי מלוג דברשותה קיימי אית לה נכסי צאן ברזל דלאו ברשותה קיימי לית לה
If her refers to an aylonit, again, if [the articles] were still in existence she would receive them in either case, and if they no longer exist [the ruling] should be reversed: Pluckable property, since it is in her possession, she receives, but iron sheep property, since it is not in her possession, she does not receive.
אלא אשניה וקנסו רבנן לדידה בדידיה ולדידיה בדידה
Rather, he refers to a forbidden relative of the second degree: the Rabbis penalized the woman in respect of [what is due to her] from him, and penalized the man in respect of [what is due to him] from the woman.
אמר רב שימי בר אשי ש"מ מדרב כהנא עיילא ליה גלימא קרנא הוי ולא מכסי לה ואזיל עד דבלי
Shimi b. Ashi said: From R. Kahana’s statement one can learn [that if a lawful wife] brought to her husband a cloak, the article is [to be treated as] capital and the man may not continue to wear it until it is worn out.
תנ"ה נשים שאמרו חכמים אין להן כתובה כגון הממאנת וחברותיה אין להן מנה מאתים אבל תוספת יש להן
It was also taught in a baraita: The women concerning whom the Sages have ruled, they do not receive a ketubah, for instance, a minor who exercised her right of refusal and the others listed in the same context, are not entitled to the maneh or to the two hundred zuz, but they are entitled to the additional amount;
נשים שאמרו חכמים יוצאות שלא בכתובה כגון עוברת על דת וחברותיה אין להן תוספת וכ"ש מנה מאתים והיוצאת משום שם רע נוטלת מה שלפניה ויוצאה
Women about whom the Sages ruled, “They may be divorced without [receiving their] ketubah” for instance, [a wife who] transgresses the [Mosaic] law, and others listed in the same context, are not entitled to the additional amounts and all the more so to the 100 or 200 zuz; A woman who is divorced on the grounds of an evil rumor takes only what is in front of her and departs.