Komentarz do Moed katan 3:3

קדושי אשה – He writes on paper or on earthenware, “You are betrothed to me,” and he betroths with it the woman even if it is not worth a Perutah/penny. And therefore, it is permitted to write [this formula on the Festival because he fears lest someone else precede him [in doing so] and it is for him a business which cannot be postponed without irretrievable loss.

They may write the following documents during the festival:
Betrothal of women [documents], divorce documents and receipts, wills of a dying person, bequests and prosbols; evaluation certificates and orders for support, documents of halitzah and of repudiation [of marriage] and arbitration records; decrees of the court and correspondence.
Writing was not nearly as common of a skill in the time of the mishnah as it is now. Indeed, most people could probably not write, and if they could, they could write only simple things. Since writing was not common it was considered a professional skill. Hence it was generally forbidden on the festival. Our mishnah lists exceptions. These were allowed because they were of immediate necessity. I will explain each type of document.
Betrothal of women [documents]: This refers to all sorts of documents connected to marriage, either arranging the betrothal and its economic elements (tannaim) or a document used to effect betrothal itself. In such a document the man would write, “Behold you (or your daughter) are betrothed to me.” Note that kiddushin (betrothal) can take place during the festival, but marriage may not. Therefore, ketubot, marriage documents, are not included in this list.
Divorce documents: Gittin. This is the document that a husband writes to his wife. Divorce is permitted on the festival.
And receipts: The creditor writes to the lender stating that he has received the money. This may also refer to a case of divorce, where a woman writes a receipt to her husband upon receiving the marriage settlement (her ketubah money).
The will of a dying person: Wills, which must be written and executed while the person is alive, are obviously not something that can be put off, especially when they are written by a dying person, the case to which our mishnah refers.
Bequests: A document transferring a present from one person to another.
Prozbuls: These documents allow a person’s loans to carry through the Sabbatical year. If they are not written, then the loan is annulled in the sabbatical year.
Evaluation certificates: Documents which evaluate a debtor’s possessions so that the appropriate amount may be collected by the creditor.
And orders for support: These documents allow a widow to sell her dead husband’s property in order to provide for herself.
Documents of halitzah: Halitzah is the refusal of levirate marriage. A woman might need this document to prove that she had been released and was free to marry another man.
And of repudiation [of marriage]: A minor girl whose father has died may be married off by her mother or brother. When she reaches majority age she may repudiate the marriage and have it annulled. She would need this document to prove that she had repudiated the marriage and was allowed to marry another man without having been divorced.
And arbitration records: Certain court cases would begin by the litigants choosing judges. These records would prove which judges had been chosen.
Decrees of the court: Documents recording their decision.
And correspondence: According to the Yerushalmi’s interpretation of this clause, it refers to simple letters of correspondence. In those days sending mail would have been quite difficult. It was not always easy to find someone going to the place where one wanted to send a letter. If such a person was found on the festival one was allowed to write a letter because the opportunity would be lost later. A different (and later interpretation) is that this clause refers to letters written to the government. Only such letters are permitted on the festival because they are of a greater need than simple letters of friendship.

גיטין – who wants to leave on a caravan, and if he doesn’t write it (i.e., the Jewish bill of divorce) now, this (woman) will remain tied to an absent husband.

ושוברים – for if the borrower would say: “I will not pay back your liability if I do not have a receipt from you,” we listen to him, and he (i.e., the borrower) goes on his way, and it is found that this one (i.e., the lender) loses his money.

דייתיקי - the gift of someone on his deathbed. And the explanation of the term דייתיקי /disposition of property, especially by will and testimony – this shall be fulfilled and will be, for the words of someone on his deathbed is as they are written and as delivered.

מתנה – the gift of a healthy individual, and if it was not written to them, the recipient would lose it, for perhaps the giver would retract [his decision].

ופרוזבולין – that the seventh year would not cause a remission of debt and he would lose his monies. The word פרוזבול/Prozbul (the declaration made in court, before the execution of a loan to the effect that the law of limitation by the entrance of the Sabbatical year shall not apply to the loan to be transacted) (see Gittin 36b-37a) before the rich and before the poor, that is, the enactment to thee rich that they should not transgress on what is written in the Torah (Deuteronomy 15:B): “Beware lest you harbor the base thought…,” and the enactment for the poor that they should be enabled to receive loans,. The senators of the Rich and the Poor/broken Ones. And Hillel established the Prozbul , a document in which they write: “I hand over to you so-and-so and so-and-so the judges, that every document that I have on so-and-so, I will collect whenever I want. And further, the seventh year does not cancel his loan.” It is as if the Jewish court collected his liability, and further, we don’t read concerning him (Deuteronomy 15:2): “he shall not dun his fellow or kinsman, [for the remission proclaimed is of the LORD].”

אגרות שום – for the Jewish court estimated the possessions of the borrower and gave it to the lender.

אגרות מזון – the Jewish court sold the property for the provision of food for [his] wife and the daughters, and they write the actions of the Jewish court on this. Alternatively, he who accepted upon himself to feed the daughter of his wife.

מיאונים – of a minor whose mother and her brothers married her off, she can refuse her husband and say: “ I don’t want so-and-so as my husband,” and she leaves it (i.e., the marriage/relationship) without a Jewish bill of divorce. And the document that they write for testimony in this matter is called the document of refusal.

שטרי ברורין – that they chose for them the judges. This one (i.e., litigant) chooses one judge and the other one chooses another [judge] (see Mishnah Sanhedrin, Chapter 3, Mishnah 1) , and they write a document that neither of the litigants will retract.

וגזירות ב"ד – the legal decision that the judges made.

אגרות של רשות – the commands of the ruler, such as (Tractate Avot, Chapter 1, Mishnah 10): “Don’t get friendly with the government.” “Be careful/wary with the government” ( Tractate Avot, Chapter 2, Mishnah 3). And there are those who explain it as letters of secular character (i.e., social correspondence) that they write between a person and his fellow.