1The following laws apply when a person dies after having been married to several wives. Whichever of his wives was married first has the right to collect the money due her by virtue of her ketubah before the others. None may collect her due without taking an oath.1 The wives who married last are entitled to collect their due only from what remains after those who married previously collect theirs.2 Even the last wife to collect must take an oath before she collects what remains.3אמִי שֶׁהָיָה נָשׂוּי נָשִׁים רַבּוֹת וָמֵת - כָּל שֶׁנִּשֵּׂאת בַּתְּחִלָּה קוֹדֶמֶת לִטֹּל כְּתֻבָּתָהּ. וְאֵין אַחַת מֵהֶן נוֹטֶלֶת, אֶלָא בִּשְׁבוּעָה. וְאֵין לָאַחֲרוֹנָה, אֶלָא מַה שֶׁשִּׁיְּרָה שֶׁלְּפָנֶיהָ, וְגַם הִיא נִשְׁבַּעַת וְנוֹטֶלֶת הַשְּׁאָר.
Similarly, when there is also a promissory note owed by the husband’s estate, if the promissory note was dated before the ketubot, the promissory note should be collected first. If the ketubot were each dated before the promissory note, the woman should collect her due first, and the person owed the promissory note should collect from the remainder.וְכֵן אִם הָיָה עָלָיו שְׁטָר חוֹב: אִם הָיָה הַחוֹב קוֹדֵם, גּוֹבֶה בַּעַל חוֹב תְּחִלָּה; וְאִם הַכְּתֻבָּה קָדְמָה, גּוֹבָה הָאִשָּׁה תְּחִלָּה, וְהַשְּׁאָר לְבַעַל חוֹב.
2When does the above apply? When the land from which the wives and the creditor desire to collect was owned by the deceased at the time he married the women and took the loan. For in such a situation, the law is that whoever’s document is dated first takes precedence. If, however, a man married several women in succession, and borrowed money - whether before marrying the women or afterwards - and then - i.e., after marrying and borrowing he purchased land - it should be divided among all of them equally, for all their liens took effect at the same time. At the time he purchased the land, each one established a lien on it. None has precedence over the others. 175בבַּמֶּה דְּבָרִים אֲמוּרִים? בְּשֶׁהָיְתָה הַקַרְקַע שֶׁבָּאוּ לִגְבּוֹת מִמֶּנָּה קְנוּיָה לוֹ בְּשְׁעַת הַנִשּׂוּאִין, וּבְשָׁעָה שֶׁלָּוָה הוּא; שֶׁהַדִּין נוֹתֵן שֶׁכָּל הַקוֹדֵם שְׁטָרוֹ זָכָה תְּחִלָּה. אֲבָל אִם נָשָׂא נָשִׁים זוֹ אַחַר זוֹ, וְלָוָה בֵּין קֹדֶם נִשּׂוּאִין בֵּין אַחַר נִשּׂוּאִין, וְאַחַר שֶׁנָּשָׂא וְלָוָה קָנָה קַרְקַע - כֻּלָּן חוֹלְקִין כְּאַחַת, שֶׁשִּׁעְבּוּד כֻּלָּן כְּאֶחָד בָּא, שֶׁבְּשָׁעָה שֶׁקָּנָה הָיָה מְשֻׁעְבָּד לַכֹּל, וְאֵין כָּאן דִּין קְדִימָה.
3Similarly, if all the ketubot and promissory notes were dated on one day - or at a specific time, in a place where it is customary to include the time of a legal document - it should be divided among all of them equally; none has precedence over the others.גוְכֵן אִם הָיָה זְמַן הַכְּתֻבּוֹת וְהַשְּׁטָרוֹת כֻּלָּן יוֹם אֶחָד, אוֹ שָׁעָה אַחַת בְּמָקוֹם שֶׁכּוֹתְבִים שָׁעוֹת - חוֹלְקִין כְּאַחַת, שֶׁאֵין שָׁם קוֹדֵם.
Under all circumstances, if one of the creditors or one of the wives took possession of movable property belonging to the estate as payment for the loan or ketubah, the property that they took should not be expropriated from him or her. For no creditor has precedence over another with regard to movable property.4וּלְעוֹלָם כָּל שֶׁקָּדַם וְזָכָה בַּמִּטַּלְטְלִין כְּדֵי חוֹבוֹ אוֹ כְּדֵי כְּתֻבָּה - אֵין מוֹצִיאִין מִיָּדוֹ, שֶׁאֵין דִּין קְדִימָה בַּמִּטַּלְטְלִין.
4The following rules apply when a person divorces his wife at the time he has an outstanding promissory note, and his creditor and his divorcee come to collect their due. If the husband owns enough money and land to settle the debt and the obligations stemming from the ketubah, the creditor should be awarded the money,5 and his divorcee should collect the money due her by virtue of her ketubah from the landed property.6דמִי שֶׁגֵּרַשׁ אֶת אִשְׁתּוֹ, וְעָלָיו שְׁטָר חוֹב, וּבָא בַּעַל חוֹב וְהָאִשָּׁה לִגְבּוֹת, וְהָיוּ לוֹ מָעוֹת וְקַרְקַע כְּדֵי הַחוֹב וְהַכְּתֻבָּה - בַּעַל חוֹב נוֹטֵל הַמָעוֹת, וְהָאִשָּׁה גּוֹבָה כְּתֻבָּתָהּ מִן הַקַרְקַע.
If all the husband possesses is land that is not of sufficient value to settle both debts, and neither his divorcee nor his creditor has a prior claim to this land, it should be given toward the payment of the debt owed to the creditor. If any land remains after the settlement of the debt, it should be given to the divorcee. If nothing remains, the divorcee must yield to the creditor. The rationale is that the creditor suffered a loss; he lent money to the husband. The woman, by contrast, did not lose anything. For more than a man desires to marry, a woman desires to be married.וְאִם אֵין לוֹ אֶלָא קַרְקַע שֶׁאֵין בָּהּ כְּדֵי לְהַגְבּוֹת שְׁנֵיהֶם, וְלֹא הָיָה בָּהּ דִּין קְדִימָה - נוֹתְנִין אוֹתָהּ לְבַעַל חוֹב. וְאִם נִשְׁאָר לָאִשָּׁה כְּלוּם, תִּטֹּל, וְאִם לָאו, תִּדָּחֶה מִפְּנֵי בַּעַל חוֹב; שֶׁהֲרֵי בַּעַל חוֹב הִפְסִיד וְהוֹצִיא מָעוֹתָיו, וְהָאִשָּׁה לֹא חָסְרָה דָּבָר - שֶׁיּוֹתֵר מַה שֶׁהָאִישׁ רוֹצֶה לִשָּׂא, אִשָּׁה רוֹצָה לְהִנָּשֵׂא.
5Similarly, if a man dies leaving a widow and a creditor, and land to which neither of them has a prior claim, the widow must yield to the creditor, and he collects the debt owed him first.הוְכֵן מִי שֶׁמֵּת וְהִנִּיחַ אִשָּׁה וּבַעַל חוֹב, וְקַרְקַע שֶׁאֵין בָּהּ דִּין קְדִימָה - הָאִשָּׁה נִדְחֵית מִפְּנֵי בַּעַל חוֹב, וְהוּא גּוֹבֶה כָּל חוֹבוֹ תְּחִלָּה.
6Since the geonim ordained7 that a woman and a creditor may collect their due from movable property, and as is well known, no creditors are given precedence with regard to movable property8 the following rules apply. If the husband did not leave enough movable property to settle both accounts, the creditor is allowed to collect the entire debt owed him first.ווְכֵיוָן שֶׁתִּקְּנוּ הַגְּאוֹנִים שֶׁתִּגְבֶּה הָאִשָּׁה וּבַעַל חוֹב מִן הַמִּטַּלְטְלִין, וְהַדָּבָר יָדוּעַ שֶׁאֵין דִּין קְדִימָה בַּמִּטַּלְטְלִין - אִם לֹא הִנִּיחַ מִטַּלְטְלִין כְּדֵי לִתֵּן לִשְׁנֵיהֶם, נוֹתְנִין לְבַעַל חוֹב כָּל חוֹבוֹ תְּחִלָּה.
If anything remains after the settlement of the debt for the wife to receive by virtue of her ketubah, it should be given to her. If nothing remains, the wife must yield.וְאִם נִשְׁאָר לָאִשָּׁה מַה שֶׁתִּטֹּל בִּכְתֻבָּתָהּ, תִּטֹּל - אוֹ תִּדָּחֶה.
7The following rule applies when nichsei tzon barzel were recorded in a woman’s ketubah and she claims that they were lost or taken by her husband. With regard to nichsei tzon barzel, a woman is regarded like any other creditor.9 Therefore, she is required to take an oath that she did not take possession of them, give them away or forego the obligation to her husband. Afterwards, she receives a share in the estate together with the other creditors.זהָיוּ כְּתוּבִין בִּכְתֻבָּתָהּ נִכְסֵי צֹאן בַּרְזֶל, וְטָעֲנָה שֶׁאָבְדוּ אוֹ שֶׁלְּקָחָם הַבַּעַל - הֲרֵי הִיא בְּנִכְסֵי צֹאן בַּרְזֶל שֶׁלָּהּ כִּשְׁאָר בַּעֲלֵי חוֹבוֹת, וְנִשְׁבַּעַת שֶׁלֹּא לָקְחָה אוֹתָן וְלֹא נָתְנָה וְלֹא מָחֲלָה, וְחוֹלֶקֶת עִם בַּעֲלֵי חוֹבוֹת.
8When a person who has many wives and who dies or divorces them when none of them has a claim of higher priority to his property than the others, and his holdings are not of sufficient value to pay them each the money due them by virtue of their ketubot, how are his holdings divided? If his holdings are sufficiently valuable to provide only the wife with the ketubah of the least value, or if they are less valuable than that, all of his wives divide his holdings equally.חמִי שֶׁמֵּת אוֹ גֵּרַשׁ, וְיֵשׁ לוֹ נָשִׁים רַבּוֹת, וְאֵין שָם דִּין קְדִימָה, וְאֵין לוֹ כְּדֵי כָּל הַכְּתֻבּוֹת - כֵּיצַד חוֹלְקוֹת? רוֹאִים: אִם כְּשֶׁיֵּחָלֵק הַמָמוֹן עַל מִנְיַן הַנָּשִׁים, יַגִּיעַ לַפְּחוּתָה שֶׁבָּהֶן כְּדֵי כְּתֻבָּתָהּ אוֹ פָּחוֹת - חוֹלְקוֹת בְּשָׁוֶה.
If his holdings are more valuable than that, they should be divided equally to provide the wife with the money due her by virtue of the ketubah of the least value. Afterwards, the remainder is divided among the remaining wives according to the same pattern.וְאִם הָיָה הַמָמוֹן יוֹתֵר עַל זֶה - חוֹלְקִים מִמֶּנּוּ, כְּדֵי שֶׁיַּגִּיעַ לַפְּחוּתָה שֶׁבָּהֶן כְּשִׁעוּר כְּתֻבָּתָהּ, וְחוֹזְרוֹת וְחוֹלְקוֹת אֶת הַמּוֹתָר בֵּין הַנּוֹתָרוֹת, עַל הַדֶּרֶךְ הָרִאשׁוֹנָה.
What is implied? To explain by example: A man was married to four wives. The ketubah of the first was for 400 zuz, that of the second for 300, that of the third for 200, and that of the fourth for 100. The total sum is thus 1000 zuz.כֵּיצַד? מִי שֶׁהָיָה נָשׂוּי אַרְבַּע נָשִׁים, כְּתֻבָּתָהּ שֶׁל רִאשׁוֹנָה אַרְבַּע מֵאוֹת, וְשֶׁל שְּׁנִיָּה שְׁלוֹשׁ מֵאוֹת, וְשֶׁל שְּׁלִישִׁית מָאתַיִם, וְשֶׁל רְבִיעִית מֵאָה, נִמְצָא הַכֹּל אֶלֶף,
The following rules apply if he divorces all of them or dies. If his holdings are worth 400 zuz or less, they divide his holdings equally, and each receives 100 or less. If his holdings are worth 800 it would be improper to divide them equally. For if they were divided equally, the fourth wife would receive 200 zuz, and the money due her by virtue of her ketubah is only 100.וְגֵרַשׁ כֻּלָּן אוֹ מֵת: אִם הִנִּיחַ אַרְבַּע מֵאוֹת אוֹ פָּחוֹת, חוֹלְקוֹת כֻּלָּן בְּשָׁוֶה; וְכָל אַחַת נוֹטֶלֶת מֵאָה אוֹ פָּחוֹת. הִנִּיחַ שְׁמוֹנֶה מֵאוֹת - אִם תְּחַלֵּק בֵּין כֻּלָּן בְּשָׁוֶה, נִמְצֵאת הָרְבִיעִית נוֹטֶלֶת מָאתַיִם וַהֲרֵי אֵין בִּכְתֻבָּתָהּ אֶלָא מֵאָה.
What is done instead? 400 zuz are set aside and divided equally, each receiving 100. Thus, the fourth wife has received the full amount due her by virtue of her ketubah and she withdraws from the suit. Thus, 400 zuz are left for three wives, each of whom has already received 100 zuz.אֶלָא כֵּיצַד עוֹשִׂין? לוֹקְחִין אַרְבַּע מֵאוֹת וְחוֹלְקִין אוֹתָן בֵּינֵיהֶן בְּשָׁוֶה מֵאָה מֵאָה, וְנִמְצֵאת הָרְבִיעִית נָטְלָה כְּדֵי כְּתֻבָּתָהּ, וְהָלְכָה לָהּ. וְנִשְׁאָר כָּאן אַרְבַּע מֵאוֹת, וְשָׁלוֹשׁ נָשִׁים שֶׁבְּיַד כָּל אַחַת מִשְּׁלָשְׁתָּן מֵאָה.
If the 400 were divided equally among the three of them it would be unfair. For the third wife would receive 233 and the amount due her by virtue of her ketubah was only 200.אִם תְּחַלֵּק הָאַרְבַּע מֵאוֹת בֵּין שְׁלָשְׁתָּן בְּשָׁוֶה, נִמְצֵאת הַשְּׁלִישִׁית נוֹטֶלֶת מָאתַיִם וּשְׁלוֹשִׁים וּשְׁלוֹשָׁה וּשְׁלִישׁ וַהֲרֵי אֵין בִּכְתֻבָּתָהּ אֶלָא מָאתַיִם.
Therefore, 300 zuz are separated from the 400, and these are divided equally among the three. Thus, the third wife receives her 200 and withdraws from the suit.לְפִיכָךְ לוֹקְחִין מֵאַרְבַּע הַמֵאוֹת שְׁלוֹשׁ מֵאוֹת, וְחוֹלְקִין בֵּין שְׁלָשְׁתָּן בְּשָׁוֶה, שֶׁנִּמְצֵאת הַשְּׁלִישִׁית נָטְלָה מָאתַיִם שֶׁלָּהּ, וְהָלְכָה לָהּ.
There remain two wives and 100 zuz. This sum is divided equally between the first and second wife.וְנִשְׁאָר כָּאן מֵאָה, וּשְׁתֵּי נָשִׁים. חוֹלְקִין אֶת הַמֵּאָה בְּשָׁוֶה בֵּין רִאשׁוֹנָה וּשְׁנִיָּה.
Thus, the first and second wife each received 250 zuz; the third wife received 200; and the fourth wife, 100. This pattern of allocation is followed even when there are 100 wives.10נִמְצָא בְּיַד הָרִאשׁוֹנָה מָאתַיִם וַחֲמִשִּׁים, וְכֵן בְּיַד הַשְּׁנִיָּה. וְנִמְצָא בְּיַד הַשְּׁלִישִׁית מָאתַיִם, וּבְיַד הָרְבִיעִית מֵאָה. וְעַל דֶּרֶךְ זוֹ חוֹלְקוֹת לְעוֹלָם, אַפִלּוּ הֵן מֵאָה.
9A person who guarantees the value of a woman’s ketubah is not obligated to pay her the money due her in the event that her husband’s holdings are not sufficient if he dies or divorces her. This applies even when he affirmed his commitment with a contractual act.11 The rationale is that his intent is to perform a mitzvah, 184 and he did not cause the woman to lose anything.12 If, however, a person guarantees the ketubah of his son and affirms his commitment with a contractual act,13 he is obligated to pay. For a father will make a binding commitment on behalf of his son and decide to obligate himself.טהָעָרֵּב לָאִשָּׁה בִּכְתֻבָּתָהּ, אַף עַל פִּי שֶׁקָּנוּ מִיָּדוֹ - אֵינוֹ חַיָּב לְשַׁלֵּם, שֶׁמִּצְוָה עָשָׂה, וַהֲרֵי לֹא חָסְרָה כְּלוּם. וְאִם עָרֵּב שֶׁל כְתֻבַּת בְּנוֹ הוּא, וְקָנוּ מִיָּדוֹ - חַיָּב לְשַׁלֵּם, שֶׁהָאָב בִּגְלַל בְּנוֹ מְשַׁעְבֵּד עַצְמוֹ וְגוֹמֵר וּמַקְנֶה.
A person who underwrites a ketubah, by contrast, is obligated to pay, even though he did not affirm his commitment with a contractual act. What is meant by a person who underwrites a ketubah? One who tells a woman: “Marry this man. I will give the money for this ketubah.” If, however, he says: “I will guarantee this ketubah,” “I will pay this ketubah,” “I am obligated for it” or the like, he is not liable unless he is the father of the groom.וְקַבְּלָן שֶׁל כְּתֻבָּה חַיָּב לְשַׁלֵּם, אַף עַל פִּי שֶׁלֹּא קָנוּ מִיָּדוֹ. וְאֵיזֶה הוּא קַבְּלָן? זֶה שֶׁאָמַר לָאִשָּׁה 'הִנָּשְׂאִי לְזֶה, וַאֲנִי נוֹתֵן כְּתֻבָּה זוֹ'. אֲבָל אִם אָמַר לָהּ 'אֲנִי עָרֵּב כְּתֻבָּה זוֹ', 'אֲנִי פוֹרֵעַ כְּתֻבָּה זוֹ', וְכַיֹּוצֵא בְּזֶה - פָּטוּר, אֶלָא אִם כֵּן הָיָה אָבִיו.
When a person divorces a wife whose ketubah has been underwritten in the above fashion, he must first take a vow14 that she is forbidden to derive benefit from him. Only then may she collect her ketubah from the underwriter or the husband’s father, if he guaranteed it. This precaution was instituted, lest the husband remarry her,15 and thus the two will have acquired the property of the underwriter through subterfuge.הַמְּגָרֵשׁ אֶת אִשְׁתּוֹ - יַדִּירֶנָּה הֲנָאָה, וְאַחַר כָּךְ תִּפָּרַע כְּתֻבָּתָהּ מִן הַקַּבְּלָן אוֹ מֵאָבִיו אִם הָיָה עָרֵּב; שֶׁמָּא יַחְזִירֶנָּה, וְנִמְצְאוּ עוֹשִׂין קְנוּנְיָא עַל נְכָסָיו שֶׁל זֶה.
10Similarly, a person who consecrates his property and then divorces his wife must take a vow that she is forbidden to derive benefit from him. Only then may she collect the money due her by virtue of her ketubah from the person who redeems the property from the Temple treasury.16 This precaution was instituted, lest the two attempt to deceive the Temple treasury.17יוְכֵן הַמַּקְדִּישׁ נְכָסָיו וְגֵרַשׁ אֶת אִשְׁתּוֹ - יַדִּירֶנָּה הֲנָאָה, וְאַחַר כָּךְ תִּפָּרַע מִן הַפוֹדֶה מִיַּד הַהֶקְדֵּשׁ; שֶׁמָּא יַעֲשׂוּ קְנוּנְיָא עַל הַהֶקְדֵּשׁ.
When, however, a person divorces his wife, and she comes to collect the money due her by virtue of her ketubah from the property that was sold to purchasers, he is not required to take a vow that she is forbidden to derive benefit from him. Instead, she must take the oath required of her, and then she is entitled to collect her due.אֲבָל הַמְּגָרֵשׁ אֶת אִשְׁתּוֹ, וּבָאָה לִטְרֹף מִן הַלָּקוֹחוֹת - אֵין מְחַיְּבִין אוֹתוֹ לְהַדִּירָהּ, אֶלָא נִשְׁבַּעַת וְטוֹרֶפֶת.
If afterwards she desires, she may return to her husband. For the purchasers know that the property was under lien to the ketubah of a woman, and they caused themselves the loss by taking property that was under such a lien.וְאִם רָצְתָה, תַּחְזֹר לְבַעְלָהּ, שֶׁכְּבָר יָדְעוּ הַלָּקוֹחוֹת שֶׁיֵּשׁ עָלָיו כְּתֻבַּת אִשָּׁה, וְהֵם הִפְסִידוּ עַל עַצְמָם שֶׁלָּקְחוּ נְכָסִים שֶׁתַּחַת שִׁעְבּוּדָהּ.
11When a husband sold his property, and afterwards the woman agreed to her husband’s act and wrote the purchaser: “I have no claim against you,” she may, nevertheless, collect the money due her by virtue of her ketubah by expropriating this property.18 This applies even when she affirmed her commitment with a contractual act.19 The rationale is that she wrote this statement to the purchaser only so that there will not be strife between her and her husband. She can therefore excuse herself, saying: “I was merely intending to please my husband.”20יאהַבַּעַל שֶׁמָּכַר נְכָסָיו, וְאַחַר כָּךְ כָּתְבָה אִשְׁתּוֹ לַלּוֹקֵחַ, דִּין וּדְבָרִים אֵין לִי עִמָּךְ, וְהִסְכִּימָה לְמַעֲשָׂיו, אַף עַל פִּי שֶׁקָּנוּ מִמֶּנָּה - הֲרֵי זוֹ טוֹרֶפֶת, שֶׁלֹּא כָתְבָה לוֹ אֶלָא כְּדֵי שֶׁלֹּא יִהְיֶה בֵּינָהּ וּבֵין בַּעְלָהּ קְטָטָה, וְיֵשׁ לָהּ לוֹמַר 'נַחַת רוּחַ עָשִׂיתִי לְבַעְלִי'.
A different rule applies, however, when the purchaser enters into an agreement with the woman that she foregoes her lien on this property before purchasing it from her husband. If this agreement is affirmed with a contractual act, and afterwards the husband sells the property to him, the woman is not entitled to expropriate this property.21אֲבָל אִם קָנוּ מִיַּד הָאִשָּׁה תְּחִלָּה, שֶׁאֵין לָהּ שִׁעְבּוּד עַל מָקוֹם זֶה, וְאַחַר כָּךְ מָכַר אוֹתוֹ הַבַּעַל - אֵינָהּ טוֹרֶפֶת אוֹתוֹ.
Similarly, a woman is not entitled to expropriate property sold by her husband in the following circumstance. Her husband sold a property on a previous occasion, and at that time asked his wife to write the purchaser, “I have no claim to this property,” and the woman refused, causing the sale to be nullified.22 If, afterwards, the husband sells property - whether the same field he had sold previously or another field - to another person, and after the husband’s sale the woman agreed, made a commitment that she has no claim to this field and affirmed it with a contractual act, she may not expropriate it. For she cannot say, “I did this merely to please my husband,” since on the previous occasion, when she did not want to waive her rights, she did not follow her husband’s desires.וְכֵן אִם מָכַר הַבַּעַל וְאָמַר לְאִשְׁתּוֹ לִכְתֹּב לַלּוֹקֵחַ, דִּין וּדְבָרִים אֵין לִי עִמָּךְ, וְלֹא כָתְבָה וְלֹא הִסְכִּימָה לְמַעֲשָׂיו, וְנִפְסַד הַמֶּכֶר, וְחָזַר הַבַּעַל וּמָכַר לְאִישׁ אַחֵר, בֵּין אוֹתָהּ הַשָּׂדֶה בֵּין שָׂדֶה אַחֶרֶת, וְאַחַר שֶׁמָּכַר הַבַּעַל הִסְכִּימָה לְמַעֲשָׂיו, וְקָנוּ מִיָּדָהּ שֶׁאֵין לָהּ שִׁעְבּוּד עַל שָׂדֶה זוֹ - אֵינָהּ יְכוֹלָה לִטְרֹף, שֶׁאֵינָהּ יְכוֹלָה לוֹמַר 'נַחַת רוּחַ עָשִׂיתִי לְבַעְלִי', שֶׁהֲרֵי בָּרִאשׁוֹנָה כְּשֶׁלֹּא רָצְתָה לֹא הָלְכָה בִּרְצוֹן בַּעְלָהּ.
12The above ruling is also relevant in the following situation. A man had two wives. He sold a field, and the purchaser had entered into a contractual act with one of the husband’s wives, waiving her lien to this field in a manner in which the agreement was effective and the woman no longer had the privilege of claiming, “I did this merely to please my husband.” Afterwards, the husband died or divorced both his wives. The second wife may expropriate the property from the purchaser, for she did not enter into any agreement with him. The first wife may then expropriate the property from the second wife, for she had a prior claim to it, and she waived her lien only with regard to the purchaser and not with regard to anyone else. When the property comes into the possession of the first wife, the purchaser may expropriate it from her, since she made an agreement with him. The second wife can then expropriate it from the purchaser, and the cycle continues until they reach a compromise among themselves.23יבמִי שֶׁהָיוּ לוֹ שְׁתֵּי נָשִׁים, וּמָכַר אֶת שָׂדֵהוּ, וְקָנוּ מִיַּד הָרִאשׁוֹנָה שֶׁאֵין לָהּ שִׁעְבּוּד עַל שָׂדֶה זוֹ, אֵינָהּ טוֹרֶפֶת אוֹתָהּ מִן הַלּוֹקֵחַ, וְהָיָה קִנְיָן הַמּוֹעִיל שֶׁאֵינָהּ יְכוֹלָה לִטְעֹן לוֹ בְּנַחַת רוּחַ עָשִׂיתִי לְבַעְלִי, וְאַחַר כָּךְ מֵת הַבַּעַל, אוֹ גֵּרַשׁ שְׁתֵּיהֶן - הַשְּׁנִיָּה מוֹצִיאָה מִיַּד הַלּוֹקֵחַ, שֶׁהֲרֵי לֹא קָנוּ מִיָּדָהּ לַלּוֹקֵחַ, וְהָרִאשׁוֹנָה מוֹצִיאָה מִיַּד הַשְּׁנִיָּה, מִפְּנֵי שֶׁהִיא קָדְמָה וְלֹא הֵסִירָה שִׁעְבּוּדָהּ אֶלָא מֵעַל הַלּוֹקֵחַ; וּכְשֶׁתַּחְזֹר הַשָּׂדֶה לָרִאשׁוֹנָה, חוֹזֵר הַלּוֹקֵחַ וּמוֹצִיאָהּ מִיָּדָהּ, שֶׁהֲרֵי קָנוּ מִיָּדָהּ לוֹ: וְחוֹזְרוֹת חֲלִילָה, עַד שֶׁיַּעֲשׂוּ פְּשָׁרָה בֵּינֵיהֶן.
13In the event of her husband’s death, a widow - regardless of whether she was widowed from erusin or nisu’in - may take the oath required of her, sell land belonging to her husband and collect the money due her by virtue of her ketubah. The sale may be carried out in a court of expert judges, or in a court whose judges are not expert,24 provided it consists of three trustworthy men who are knowledgeable with regard to the evaluation of land. The responsibility for the sale falls on the estate belonging to the heirs.25יגאַלְמָנָה - בֵּין מִן הַנִשּׂוּאִין בֵּין מִן הָאֵרוּסִין - נִשְׁבַּעַת וּמוֹכֶרֶת מִקַרְקַע בַּעְלָהּ, וְנִפְרַעַת כְּתֻבָּתָהּ, בֵּין בְּבֵית דִּין מֻמְחִין, בֵּין שֶׁלֹּא בְּבֵית דִּין מֻמְחִין. וְהוּא, שֶׁיִּהְיוּ הַשְׁלוֹשָׁה אֲנָשִׁים נֶאֱמָנִין וְיוֹדְעִין בְּשׁוּמַת הַקַרְקַע. וְאַחֲרָיוּת הַמֶּכֶר עַל נִכְסֵי יְתוֹמִים.
A divorcee, by contrast, may sell her ex-husband’s property only in a court of expert judges.26אֲבָל הַגְּרוּשָׁה, לֹא תִמְכֹּר אֶלָא בְּבֵית דִּין מֻמְחִין.
Whenever a woman has property sold in court, she must have it sold after a public announcement has been made.וְכָל הַמוֹכֶרֶת בְּבֵית דִּין, לֹא תִמְכֹּר אֶלָא בְּהַכְרָזָה.
In the laws of loans,27 the guidelines for the sale of property will be explained.וּבְהִלְכוֹת הַלְוָאָה, יִתְבָּאֵר מִשְׁפַּט מְכִירַת בֵּית דִּין הֵיאַךְ הִיא.
When, by contrast, a woman sells property without the participation of the court,28 a public announcement of the sale need not be made. It is, nevertheless, necessary to consult with three trustworthy men who are knowledgeable with regard to the evaluation of property.אֲבָל הַמוֹכֶרֶת שֶׁלֹּא בְּבֵית דִּין - אֵינָהּ צְרִיכָה הַכְרָזָה, וְאַף עַל פִּי שֶׁהֵן שְׁלוֹשָׁה נֶאֱמָנִים וְיוֹדְעִים הַשׁוּמָא.
14The following rules apply when a widow sells her husband’s landed property privately in order to collect the money due her by virtue of her ketubah:29 If she sold the property at its proper value, the sale is binding.30 All that is necessary is for her to take the oath required of widows after the sale.31ידאַלְמָנָה שֶׁמָּכְרָה קַרְקַע בִּכְתֻבָּתָהּ, בֵּינָהּ לְבֵין עַצְמָהּ - אִם מָכְרָה שָׁוֶה בְּשָׁוֶה, מִכְרָהּ קַיָּם; וְנִשְׁבַּעַת שְׁבוּעַת אַלְמָנָה אַחַר שֶׁמָּכְרָה.
The above applies when she sells the property to another individual. If she takes it as her own after evaluating it, her act is of no significance.32 This applies even when she had announced the sale of the property and received no better offer.וְהוּא, שֶׁמָּכְרָה לְאַחֵר; אֲבָל אִם שָׁמָה לְעַצְמָהּ - לֹא עָשְׂתָה כְּלוּם, וְאַפִלּוּ הִכְרִיזָה.
15In the above situation, if the woman’s ketubah was for 200 zuz, and she sold property that was worth 100 zuz for 200,33 or property that was worth 200 for 100,34 she has received the value of her ketubah and is no longer owed anything. She must, however, take the oath required of a widow.טוהָיְתָה כְּתֻבָּתָהּ מָאתַיִם, וּמָכְרָה שָׁוֶה מֵאָה בְּמָאתַיִם אוֹ שָׁוֶה מָאתַיִם בְּמֵאָה - נִתְקַבְּלָה כְּתֻבָּתָהּ וְאֵין לָהּ כְּלוּם, וּבִלְבָד שֶׁתִּשָּׁבַע שְׁבוּעַת אַלְמָנָה.
If her ketubah was for 100 zuz and she sold property worth 101 zuz for 100, the sale is nullified.35 This applies even if she says, “I will accept the loss and return the outstanding dinar to the heirs.”הָיְתָה כְּתֻבָּתָהּ מֵאָה, וּמָכְרָה שָׁוֶה מֵאָה וְדִינָר בְּמֵאָה - מִכְרָהּ בָּטֵל, וְאַפִלּוּ אָמְרָה 'אֲנִי אַחְזִיר אֶת הַדִינָר לַיּוֹרְשִׁים' - מִכְרָהּ בָּטֵל.
16If her ketubah was for 400 zuz and she sold four pieces of property, three that were each worth 100 zuz for 100 zuz each, and one that was worth 101 zuz for 100 zuz - the final sale is nullified, but the first three are all binding.טזהָיְתָה כְּתֻבָּתָהּ אַרְבַּע מֵאוֹת זוּז, וּמָכְרָה לְזֶה בְּמָנֶה וּלְזֶה בְּמָנֶה וּלְזֶה בְּמָנֶה שָׁוֶה בְּשָׁוֶה, וְלָאַחֲרוֹן שָׁוֶה מֵאָה וְדִינָר בְּמֵאָה – שֶׁל אַחֲרוֹן בָּטֵל, וְשֶׁל כֻלָּם קַיָּם.
17A woman has the privilege of selling the rights to her ketubah or giving them as a present.36 If her husband dies or divorces her, the purchaser or the recipient is entitled to come and collect the money due her by virtue of her ketubah.37 If she dies in the lifetime of her husband or after his death, but before she takes the oath required of widows, he is not entitled to anything.יזיֵשׁ לָאִשָּׁה לִמְכֹּר כְּתֻבָּתָהּ אוֹ לִתְּנָהּ בְּמַתָּנָה. אִם מֵת הַבַּעַל אוֹ גֵּרְשָׁהּ - יָבוֹא הַלָּז וְיִטֹּל; וְאִם מֵתָה הִיא בְּחַיֵּי בַּעְלָהּ, אוֹ קֹדֶם שֶׁנִּשְׁבְּעָה - אֵין לוֹ כְּלוּם.
18Although a woman sold the rights to a portion of her ketubah, used them as security for a loan or gave them as a present, she may sell landed property belonging to her husband and collect the remainder of the money due her by virtue of her ketubah. This sale may be carried out in a court of three expert judges or through three trustworthy men.יחהֲרֵי שֶׁמָּכְרָה מִקְצַת כְּתֻבָּתָהּ, אוֹ מִשְׁכְּנָה מִקְצָתָהּ, אוֹ נָתְנָה לְאַחֵר מִקְצָתָהּ - מוֹכֶרֶת מִקַרְקַע בַּעְלָהּ, וְתִגְבֶּה הַשְּׁאָר בֵּין בְּבֵית דִּין מֻמְחִין בֵּין בִּשְׁלוֹשָׁה נֶאֱמָנִים.
A woman may sell portions of her husband’s property many times. These sales may be carried out in a court of three expert judges or through three trustworthy men who are knowledgeable with regard to the evaluation of property.וּמוֹכֶרֶת לִכְתֻבָּתָהּ אַפִלּוּ בִּפְעָמִים רַבּוֹת, בֵּין בְּבֵית דִּין בֵּין בִּשְׁלוֹשָׁה נֶאֱמָנִים וְיוֹדְעִים שׁוּמַת קַרְקַע.
19When a woman sells the rights to her ketubah - whether to another person or to her husband - she does not forfeit the other privileges of her ketubah.38יטהַמוֹכֶרֶת כְּתֻבָּתָהּ, בֵּין לַאֲחֵרִים בֵּין לְבַעְלָהּ - לֹא אִבְּדָה שְׁאָר תְנַאי כְּתֻבָּה.
As such, if she has a son, and she dies before her husband does, he inherits the worth of her ketubah - although it was sold from his father’s estate - in addition to his share in the estate, as will be explained.39וְאִם הָיָה לָהּ בֵּן זָכָר, יוֹרֵשׁ כְּנֶגֶד כְּתֻבָּתָהּ הַזֹּאת שֶׁנִּמְכְּרָה מִנִּכְסֵי אָבִיו יוֹתֵר עַל חֶלְקוֹ כְּדִין תְּנַאי זֶה.
If, by contrast, a woman waives her ketubah in favor of her husband, she forfeits all the privileges associated with her ketubah. Her husband is not required to provide her even with her subsistence.40אֲבָל הַמּוֹחֶלֶת כְּתֻבָּתָהּ לְבַעְלָהּ, אִבְּדָה כָּל תְנַאי כְּתֻבָּתָהּ, וְאַפִלּוּ מְזוֹנוֹת, אֵין לָהּ עָלָיו.
The waiver of a ketubah in favor of the woman’s husband need not be affirmed by a contractual act nor be observed by witnesses,41 just as the forfeiture of any obligations does not require affirmation by a contractual act nor the observation of witnesses. Through one’s words alone the forfeiture is binding, provided the statement is made seriously, in a manner that can be relied upon, rather than facetiously, as a joke, or rhetorically.42וּמוֹחֶלֶת כְּתֻבָּתָהּ אֵינָהּ צְרִיכָה קִנְיָן וְלֹא עֵדִים - כִּשְׁאָר הַמּוֹחֲלִים, שֶׁאֵינָן צְרִיכִין לֹא עֵדִים וְלֹא קִנְיָן, אֶלָא בִּדְבָרִים בִּלְבָד. וְהוּא, שֶׁיִּהְיוּ דְּבָרִים שֶׁהַדַּעַת סוֹמֶכֶת עֲלֵיהֶן, וְלֹא יִהְיוּ דִּבְרֵי שְׂחוֹק וְהֶתֶל אוֹ דִּבְרֵי תֵּמַהּ, אֶלָא בְּדַעַת נְכוֹנָה.
