Talmud sobre Ketubot 6:6
יְתוֹמָה שֶׁהִשִּׂיאַתָּה אִמָּהּ אוֹ אַחֶיהָ מִדַּעְתָּהּ, וְכָתְבוּ לָהּ בְּמֵאָה אוֹ בַחֲמִשִּׁים זוּז, יְכוֹלָה הִיא מִשֶּׁתַּגְדִּיל לְהוֹצִיא מִיָּדָן מַה שֶּׁרָאוּי לְהִנָּתֵן לָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הִשִּׂיא אֶת הַבַּת הָרִאשׁוֹנָה, יִנָּתֵן לַשְּׁנִיָּה כְדֶרֶךְ שֶׁנָּתַן לָרִאשׁוֹנָה. וַחֲכָמִים אוֹמְרִים, פְּעָמִים שֶׁאָדָם עָנִי וְהֶעֱשִׁיר אוֹ עָשִׁיר וְהֶעֱנִי, אֶלָּא שָׁמִין אֶת הַנְּכָסִים וְנוֹתְנִין לָהּ:
Si un huérfano fue casado por su madre o sus hermanos por su consentimiento, y le escribieron (una dote de) cien o cincuenta zuz, ella puede, cuando sea mayor de edad, tomar de ellos lo que legítimamente es suyo [a décimo de la herencia]. R. Yehudah dice: Si él [el padre] se casó con la primera hija [en su vida], a la segunda se le da lo que se le dio a la primera [ya sea menos o más de una décima parte. La halajá está de acuerdo con R. Yehudah, que seguimos el juicio del padre. Y si no podemos determinar cuál fue ese juicio, se le da una décima parte de la propiedad existente en el momento de su matrimonio.—desde tierra, pero no desde chattel. (Hay quienes sostienen que hoy también le dan una décima parte de chattel.) Y si en el momento de su matrimonio no lo reclamó de los herederos, puede reclamarlo después de su matrimonio, y no decimos que ella se lo renuncia a ellos. Y esto se aplica solo cuando se alimenta de la propiedad de su padre; pero si los herederos dejaron de alimentarla, (se supone que) ella renunció, a menos que indique lo contrario. Y si ella fuera una bogereth, que no está alimentada por ellos, y se casara sin reclamar lo que se le debía como dote de la propiedad de su padre, (se supone que) lo renunció a los herederos, y ya no puede reclamar incluso si ella fue alimentada de sus propiedades.] Los sabios dicen: a veces un hombre pobre se vuelve rico y un hombre rico se vuelve pobre. Más bien, se evalúa la propiedad y se le entrega (su parte).
Jerusalem Talmud Gittin
The problem is an old one; Meïri, after Rashi the second most important Medieval commentator, asked Rashba for an explanation (cf. Note 64). Meïri’s text read טרפו “his forclosure document,” Rashba’s read תרפו “his sales document.” This is Rashba’s anwer:
“It is my opinion that our text is defective and it should be as follows: Reuben robbed a field from Simeon and sold it to Levi, then Reuben bought it from Simeon but before he could write the sales contract, he died. That is the case about which Samuel asked Rav in (Babli) Baba Meṣi‘a (15b), viz., if it turns out that the field was not his, but he went and bought it from the original owners, what are the rules? He told him, the first (the robber) sold to the second (the buyer) any present and future rights to the parcel.… And this is the explanation of this text according to my understanding: Reuben had robbed a field from Simeon and sold it to Levi who did not realize that it was robbed. Afterwards, Reuben bought the parcel from Simeon, but Simeon had not yet written the sales contract when Reuben died: who is the owner? Rav Huna and Ḥiyya bar Rav: One says if the document was first, if the sale was completed before he died, the sale was final and Reuben did not transfer [the field] to Levi; this shows that Reuben did not intend to leave the field in Levi’s hands, ostensibly to leave it to his heirs. He does not spell this out since the sales document was not yet written. The other one said, there is no difference between written and not written, he wants the field to be Levi’s since he did not dispose of the field in a will. (The same Rav Huna and Ḥiyya bar Rav disagree in the Babli Baba Meṣi‘a (16a) about the time available to the robber to act to protect his credit.) Rebbi Mana has a different explanation: He says that in any case the field belongs to Reuben, following Rami bar Ḥama (in the Babli, Baba Meṣi‘a 16a) who said that Levi’s contract was not worth the paper it was written on. But Rebbi Yose bar Abun is of the opposite opinion, since Levi can tell him, is the field not now before you that you can turn the sale into a valid one. This follows Rava (in the Babli, Baba Meṣi‘a 16a) who told Rami bar Ḥama that Levi acquired the property by the trust he put in Reuben.
But following your reading, since you read טרפו with ט, it is possible that this refers to a foreclosure document which Levi obtained against the robber after he had lost the field to Simeon, and that is the same disagreement we find there (in the Babli, Baba Meṣi‘a 16a); how long does a person have credit, Rav says until the start of court proceedings, Ḥiyya bar Rav says, until the foreclosure document was signed, and Rav Papa said, until the public sale.”? Rav Huna and Ḥiyya the son of Rav: One said, if he wrote the foreclosure document, it is Reuben’s, if not, it is Levi’s. The other one said, whether he wrote or did not write, it belongs to Levi. Rebbi Mana said, it is reasonable that it does not belong to Reuben since he can say to him, I sold you something which was not mine. Rebbi Yose said, it is not reasonable that it should not be Levi’s, since Reuben68Rashba reads "Levi" as text, not as correction. can tell him, is this not before you? You are good to confirm the sale.