Jerusalem Talmud Ketubot 1.7

משנה: הִיא אוֹמֶרֶת מוּכַּת עֵץ אֲנִי וְהוּא אוֹמֵר לֹא כִי אֶלָּא דְרוּסַת אִישׁ אַתְּ רַבָּן גַּמְלִיאֵל וְרִבִּי אֱלִיעזֶר אוֹמֵר נֶאֱמֶנֶת. רִבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא מִפִּיהָ אָנוּ חַיִּין אֶלָּא הֲרֵי זוֹ בְחֶזְקַת דְּרוּסַת אִישׁ עַד שֶׁתָּבִיא רְאָיָיה לִדְבָרֶיהָ.

MISHNAH: She says, I was injured by wood, but he says not so, you were trampled on by a man; Rabban Gamliel and Rebbi Eliezer say, she is believed. Rebbi Joshua said, we do not live off her mouth but there is a presumption that she was trampled on by a man unless she provides proof of her statement.

הלכה: הִיא אוֹמֶרֶת מוּכַּת עֵץ אֲנִי כול׳. אָמַר רִבִּי לָעְזָר. דְּרִבִּי מֵאִיר הִיא. דְּרִבִּי מֵאִיר אָמַר. מוּכַּת עֵץ כְּתוּבָּתָהּ מָאתַיִם. אָמַר רִבִּי יוֹסֵי. וַהֲוֵינָן סָבְרִין מֵימַר. מַה פְלִיגִין רִבִּי מֵאִיר וְאִילֵּין רַבָּנִן. בְּשֶׁכְּנָסָהּ בְּחֶזְקַת מוּכַּת עֵץ. אֲבָל אִם כְּנָסָהּ בְּחֶזְקַת בְּתוּלָה וְנִמְצֵאת מוּכַּת עֵץ אַף רִבִּי מֵאִיר מוֹדֶה. מִן מַה דְתַנִּינָן. הִיא אוֹמֶרֶת. מוּכַּת עֵץ אֲנִי. וְהוּא אוֹמֵר. לֹא כִי אֶלָּא דְרוּסַת אִישׁ אַתְּ. הָדָא אָמְרָה. אֲפִילוּ כְּנָסָהּ בְּחֶזְקַת מוּכַּת עֵץ וְנִמְצֵאת מוּכַּת עֵץ הִיא הַמַּחֲלוֹקֶת. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעִירָא לֹא אָמַר כֵּן אֶלָּא. הִיא אוֹמֶרֶת. מוּכַּת עֵץ אֲנִי וּכְתוּבָתָהּ מָאתַיִם. וְהוּא אוֹמֵר. לֹא כִי אֶלָּא דְרוּסַת אִישׁ אַתְּ וְאֵין לָךְ עָלַי כְּלוּם. מָה אֲנָן קַיָימִין. אִם בְּשֶׁכְּנָסָהּ בְּחֶזְקַת בְּתוּלָה וְנִמְצֵאת מוּכַּת עֵץ. אַף רִבִּי מֵאִיר מוֹדֶה. אִם בְּשֶׁכְּנָסָהּ בְּחֶזְקַת מוּכַּת עֵץ וְנִמְצֵאת מוּכַּת עֵץ נִיכָּר הוּא בְּפֶתַח פָּתוּחַ בֵּין בְּעֵץ בֵּין בָּאָדָם. רִבִּי הוּנָא בְשֵׁם רִבִּי זְעִירָא לֹא אָמַר כֵּן אֶלָּא. הִיא אוֹמֶרֶת מוּכַּת עֵץ אֲנִי. כֵּן אַתְנֵיתִי עִמָּךְ. וְהוּא אוֹמֵר. לֹא כִי אֶלָּא דְרוּסַת אִישׁ אַתְּ. לֹא אַתְנֵיתִי עִמָּךְ כְּלוּם.

HALAKHAH: “She says, I was injured by wood,” etc. Rebbi Eleazar said, that follows Rebbi Meïr, since Rebbi Meïr said the ketubah of one injured by wood is 200 [zuz]. Rebbi Yose said, we would think to say, when did Rebbi Meïr disagree with those rabbis? If he took her in assuming she was injured by wood. But if he took her in assuming she was a virgin and it turned out she was injured by wood, then even Rebbi Meïr agrees, since we have stated: “She says, I was injured by wood, but he says not so, you were trampled on by a man.” That means, there is a disagreement even if he took her in assuming she was injured by wood and she turned out to have been injured by wood. Rebbi Jeremiah in the name of Rebbi Ze‘ira did not say so, but: She says, I was injured by wood and my ketubah is 200 [zuz]. He says, it is not so, but you were trampled on by a man and you have no claim on me. What are we talking about? If he married her as a virgin and she turns out to have been injured by wood, Rebbi Meïr will agree. If he married her as one injured by wood and she turns out to have been injured by wood, is there a recognizable difference in the opening of the door between wood or man? Rebbi Huna in the name of Rebbi Ze‘ira did not say so, but: She says, I was injured by wood and so I stipulated with you, but he says, it is not so, but you were trampled on by a man and there was no stipulation between you and me.