אבן העזר קט״זEven HaEzer 116

Se’if 1א׳

הַנּוֹשֵׂא אַחַת מֵחַיָּבֵי לָאוִין, אִם הִכִּיר בָּהּ יֵשׁ לָהּ עִקָּר וְתוֹסֶפֶת וְכָל תְּנָאֶיהָ; וּמִיהוּ, מְזוֹנוֹת אֵין לָהּ אֶלָּא לְאַחַר מוֹתוֹ, אֲבָל בְּחַיָּיו אֵין לָהּ, אֲפִלּוּ לָוְתָה וְאָכְלָה אֵינוֹ חַיָּב כְּלוּם, וְאִם זָן אוֹתָהּ, מַעֲשֵׂה יָדֶיהָ שֶׁלּוֹ (נִמּוּקֵי יוֹסֵף פֶּרֶק יֵשׁ מֻתָּרוֹת). וְאִם לֹא הִכִּיר בָּהּ, אֵין לָהּ מָנֶה וּמָאתַיִם אֲבָל תּוֹסָפוֹת יֵשׁ לָהּ. וְאֵין לָהּ שׁוּם תְּנַאי מִתְּנָאֵי כְּתֻבָּה, וַאֲפִלּוּ מְזוֹנוֹת, אַחַר מוֹתוֹ; וְאֵינוֹ חַיָּב בְּפִרְקוֹנָהּ, וַאֲפִלּוּ הָכִי אֵינוֹ מְשַׁלֵּם פֵּרוֹת שֶׁאָכַל מִשֶּׁלָּהּ, וַאֲפִלּוּ הֵם בַּעַיִן אֶצְלוֹ. וּנְכָסִים שֶׁהִכְנִיסָה לוֹ, אִם הֵם בְּעַיִן, בֵּין נִכְסֵי מְלוֹג בֵּין נִכְסֵי צֹאן בַּרְזֶל, תִּטְּלֵם; וְכָל מַה שֶּׁאָבַד אוֹ נִגְנַב אוֹ כָּלָה אוֹ נִשְׁחַק מִנִּכְסֵי צֹאן בַּרְזֶל, אֵינוֹ חַיָּב לְשַׁלֵּם; וְכָל מַה שֶׁאָבַד אוֹ נִגְנַב מִנִּכְסֵי מְלוֹג, חַיָּב לְשַׁלֵּם:

One who marries one of those prohibited because of a negative prohibition, if he recognizes in her [that is she prohibited to him] she gets the principle [i.e. the base about of the ketubah] and the additional amounts and all that is promised to her; however she does not get food until after he dies, but during his lifetime she does get food, even if she borrowed and ate he is not obligated anything, Rem"a: and if he feeds her, her work product is his (Nemukei Yosef chapter There are those that are Permitted). And if he does not recognize in her [that she is prohibited to him] she does not get the 100 or 200 but she does get the additional amounts. And she does get any promises from the promises of the ketubah, and even food after death; and he is not obligated in her ransom, and even here he does not pay for the fruits he has eaten from her, and even if they are still extant by him. And the property that she brought in to him [in the marriage], if they are extant, whether nikhsei melug (property that remains in her possession, but which the husband can use, throughout the marriage) or nikhsei tson barzel (lit. property of iron sheep, meaning property that husband possesses during the marriage but for which he guarantees their value in the ketubah), she takes them. And anything that is lost or stolen or destroyed or worn out from nikhsei tson barzel, he does not have to pay [for it]. And anything that is lost or stolen from nikhsei melug, he has to pay [for it].

Se’if 2ב׳

חַיָּבֵי עֲשֵׂה, אֲפִלּוּ לֹא הִכִּיר בָּהּ, דִּינָהּ כְּחַיָּבֵי לָאוִין שֶׁהִכִּיר בָּהּ:

Those who are prohibited because of a positive commandment, even if he did not recognize in her [that she was prohibited], her law is like those prohibited because of negative commandment where he did recognize in her [that she was prohibited].

Se’if 3ג׳

אַיְלוֹנִית, אִם הִכִּיר בָּהּ, הֲרֵי הִיא כְּכָל הַנָּשִׁים וְיֵשׁ לָהּ כְּתֻבָּה וּתְנָאֵי כְּתֻבָּה, וְכֵן זוֹכֶה הַבַּעַל בַּמֶּה שֶׁזּוֹכֶה בִּשְׁאָר הַנָּשִׁים. וְאִם לֹא הִכִּיר בָּהּ, דִּינָהּ כְּדִין חַיָּבֵי לָאוִין שֶׁלֹּא הִכִּיר בָּהּ:

Ailonit [a woman who has not properly passed through puberty despite being an adult], if he recognizes in her [that she is an Ailonit], she is like all the women and she has both the ketubah and the promises of the ketubah, and so too the husband obtains in what he would obtain in other women. And if he does not recognize in her [that she is an Ailonit], her law is like the law of a woman who is prohibited because of a negative prohibition that he has not recognized in her [that she is prohibited].