Se ela produziu um ganho, mas não havia kethubah, [em um lugar onde eles não escrevem um kethubah, mas dependem da condição de beth-din], ela recolhe o kethubah. [Pois a condição de kethubah é (considerada como) um ato de beth-din. E (com) todo "ato de beth-din", é como se alguém estivesse segurando a ação. E é apenas o um manah ou o dois manah que ela coleta, mas ela não recebe a adição a menos que produza a kethubah.] (Se ela produziu) uma kethubah, mas não havia como obtê-la.—ela dizendo: eu perdi meu ganho, e ele dizendo: eu perdi meu recibo; e, da mesma forma, se um credor produzisse uma ação de endividamento, mas não houvesse nenhum prozbol [(Hillel instituiu o "prozbol") para que o ano shemitah não cancelasse uma dívida. Pela instituição do prozbol, alguém relega seus atos como din para cobrar sua dívida do devedor sempre que ele a reivindicar, para que não fique sob o interdito de (Deuteronômio 15: 2): "Ele não exigirá isso", o credor não exigirá absolutamente nada, mas beth-din ao fazê-lo.], o pagamento não é exigido. [Porque suspeitamos que a mulher possa ter coletado sua kethubah e que a dívida possa ter sido cancelada no ano sabático.] R. Shimon B. Gamliel diz: Do "perigo" em [isto é, depois que os gentios decretaram contra a observância de mitsvoth e os judeus tiveram medo de manter o seu filhote, de modo que os queimaram ao recebê-los e, da mesma forma, com seus prózbols], uma mulher recolhe sua kethubah sem obter , e um credor cobra sua dívida sem um prozbol (se ela produziu) dois gittin e dois kethuboth , ela recolhe dois kethuboth. Dois kethuboth e um get, ou um kethubah e dois gittin, ou um kethubah, um get, e (testemunhas de que ele a levou de volta e) ele morreu, ela coleta apenas um kethubah. Pois, se alguém se divorcia de sua esposa e a leva de volta, é dentro da estrutura do primeiro kethubah que ele a leva de volta. Se um menor foi casado por seu pai, seu kethubah (escrito quando ele era menor) é válido, pois é nesse contexto que ele a mantém (como esposa após a maioridade). Se alguém se tornasse um prosélito junto com sua esposa, seu kethubah (escrito quando não eram judeus) é válido; pois é dentro dessa estrutura (isto é, que é aplicada depois que eles se tornam prosélitos) que ele a mantém.
Bartenura on Mishnah Ketubot
הוציאה גט ואין עמו כתובה – in a place where they don’t write a Ketubah, and they rely upon the stipulation of the Jewish court.
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English Explanation of Mishnah Ketubot
Introduction
This mishnah discusses various issues of a woman’s collecting her ketubah.
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Bartenura on Mishnah Ketubot
גובה כתובתה – for it is a stipulation of the Ketubah is an act of the Jewish court and all acts of the Jewish court are like one that holds a document. And specifically, one that is a Maneh or two hundred [Zuz] is collected, but the supplement has no testimony that she should remove the document of the Ketubah.
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English Explanation of Mishnah Ketubot
If she produced a get without a ketubah, she collects her kethubah. If she comes to the court and brings evidence that she has been divorced, she can collect her ketubah. The court would then make a sign on the get, in order to prevent her from collecting again.
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Bartenura on Mishnah Ketubot
פרוזבול – Hillel ordained Prozbul in order that the seventh year would not cancel [a debt] forhe would transfer his documents to the Jewish court which would collect from the borrower his obligation all the while that he would make a claim against him, for now we do not call him (Deuteronomy 15:2): “he shall not dun [his fellow or kinsman, for the remission proclaimed is of the LORD],” for he does not claim anything but rather, the Jewish court makes a claim against him.
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English Explanation of Mishnah Ketubot
[If she produced her] ketubah without a get, and she says, “My get was lost”, and he says, “My receipt was lost”, and also a creditor who produced a debt document that was unaccompanied by a prosbul, these are not paid back. If however, she brings a ketubah without a get, and the husband claims that he paid the ketubah but lost his receipt, the husband is believed and she cannot recover her ketubah payment. Similarly, if a creditor comes to court with a debt document but has no prosbul, which is a document that allows debts to be collected even after the sabbatical year, and the creditor claims that he had a prosbul and lost it, he is not paid back. The reason is that we suspect that he never wrote a prosbul in the first place.
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Bartenura on Mishnah Ketubot
הרי אלו א יפרעו – we suspect lest her Ketubah [settlement] was already collected, and [regarding Prozbul] the seventh year caused the release from debt.
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English Explanation of Mishnah Ketubot
Rabban Shimon ben Gamaliel says: from the time of danger a woman collects her ketubah with out a get and a creditor collects [his debt] without a prosbul. Rabban Shimon ben Gamaliel discusses “the time of danger” usually understood as referring to the Bar-Kochva revolt, which was crushed by the Romans in 135 C.E. From that time and onward it was dangerous for Jews to travel while in possession of a get or a prosbul because the Roman authorities had decreed against the observance of the Jewish religion. Therefore during that time period a woman could collect her ketubah without a get and a creditor could collect his debt without a prosbul.
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Bartenura on Mishnah Ketubot
מן הסכנה – that the heathens decreed against [performance of] the commandments, and they were afraid to keep their Jewish bills of divorce and when she would receive it, she would burn it and similar with their Prozbul documents.
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English Explanation of Mishnah Ketubot
[A woman who produced] two letters of divorce and two ketuboth collects two kethuboth. If she produces two ketuboth and two gittin (the plural of get), all from the same husband, she collects the value of both ketuboth. This is a case where he divorced her and remarried her (this is permitted as long as she doesn’t remarry someone else in-between) and gave her a new ketubah for the second marriage.
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English Explanation of Mishnah Ketubot
Two kethuboth and one get or one kethubah and two gittin, or a kethubah, a get and [evidence of her husband’s] death, she collects one kethubah only, for a man who divorces his wife and then remarries her contracts his second marriage on the condition of the first kethubah. However, if she has two ketuboth and one get, or two gittin and one ketubah, or one of each and proof of her husband’s death, she does not receive two ketuboth. This is because we assume that when he married her a second time, he married her on the condition that she receives only her first ketubah, which was as of yet unpaid. In the case of “two ketuboth” she receives only one for there is an assumption that a husband who writes two ketuboth for his wife only intends on giving her one. Perhaps the second ketubah was to hang as art on their wall!
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English Explanation of Mishnah Ketubot
A minor whose his father had given him in marriage, the ketubah of his wife is valid, since it is on this condition that he kept her as his wife. In this case when the ketubah was written the minor was incapable of obligating himself to incur a debt. However, the ketubah is valid when he reaches majority age for when he continues living with his wife, he is doing so with the intention of paying the ketubah. Although when the ketubah was first written he could not legally obligate himself to pay it, his remaining with his wife after he reaches majority age is interpretable as acceptance of such an obligation.
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English Explanation of Mishnah Ketubot
A convert who converted with his wife, the kethubah remains valid, since it is on this condition that he kept her as his wife. Similarly, a gentile couple who convert, could not have taken on the legal obligation for a ketubah when they were not Jews. However, his remaining with his wife after their conversion does effect his obligation.
