Ketubot — Daf 82b

מהו דתימא מצוה דרמא רחמנא עליה עבדה והשתא תיקום עליה באיסור אשת אח קא משמע לן

ואימא הכי נמי אמר קרא (דברים כה, ה) ולקחה לו לאשה כיון שלקחה נעשית כאשתו:

בלבד שתהא כתובתה על נכסי בעלה הראשון: מאי טעמא אשה הקנו לו מן השמים

ואי לית לה מראשון אית לה משני כדי שלא תהא קלה בעיניו להוציאה:

לא יאמר לה הרי כתובתיך: מאי וכן

מהו דתימא התם הוא דלא כתב לה דקנאי ודקנינא אבל הכא דכתב לה דקנאי ודקנינא אימא סמכה דעתה קמ"ל:

גרשה אין לה אלא כתובתה: גרשה אין לא גרשה לא קא משמע לן כדרבי אבא:

החזירה הרי היא ככל הנשים ואין לה אלא כתובתה: החזירה מאי קא משמע לן תנינא המגרש את האשה ומחזירה על מנת כתובה ראשונה מחזירה

מהו דתימא אשתו הוא דאיהו כתב לה כתובה מיניה אבל יבמתו דלא איהו כתב לה היכא דגרשה ואהדרה אימא כתובתה מיניה קא משמע לן:

אמר רב יהודה בראשונה היו כותבין לבתולה מאתים ולאלמנה מנה והיו מזקינין ולא היו נושאין נשים עד שבא שמעון בן שטח ותיקן כל נכסיו אחראין לכתובתה:

תניא נמי הכי בראשונה היו כותבין לבתולה מאתים ולאלמנה מנה והיו מזקינין ולא היו נושאין נשים התקינו שיהיו מניחין אותה בבית אביה ועדיין כשהוא כועס עליה אומר לה לכי אצל כתובתיך

התקינו שיהיו מניחין אותה בבית חמיה עשירות עושות אותה קלתות של כסף ושל זהב עניות היו עושות אותה עביט של מימי רגלים

ועדיין כשכועס עליה אומר לה טלי כתובתיך וצאי עד שבא שמעון בן שטח ותיקן שיהא כותב לה כל נכסי אחראין לכתובתה:

הדרן עלך האשה

— It might have been assumed that since he has already performed the commandment that the All-Merciful has imposed upon him she shall again resume towards him the prohibition of [marrying] a brother's wife,  hence we were informed [that he may remarry her]. But might it not be suggested that the law is so  indeed?  — Scripture stated, And take her to him to wife,  as soon as he has taken her she becomes his wife [in all respects]. SAVE THAT HER KETHUBAH REMAINS A CHARGE ON HER FIRST HUSBAND'S ESTATE. What is the reason?  — A wife has been given  to him from heaven.  If, however, she is unable to obtain her kethubah from her first husband [provision was made by the Rabbis that] she receives it from the second  in order that It may not be easy for bin, to divorce her. HE CANNOT SAY TO HER, BEHOLD YOUR KETHUBAH [etc.]'. What [need was there for stating] SO, TOO?  — It might have been suggested [that the restriction mentioned applies only] in the former case  because the levir does not insert [in her kethubah the clause] 'That which I possess and that which I will acquire',  but that in the latter case, where he does insert [the pledge clause,] 'That which I possess and that which I will acquire',  she relies upon this guarantee,  hence we were told [that the ruling applies in both cases]. IF HE DIVORCED HER SHE IS ENTITLED ONLY TO HER KETHUBAH. Only  IF HE DIVORCED HER [may he sell the property],  but if he did not divorce her he may not. Thus we were informed in agreement with the ruling of R. Abba. IF HE SUBSEQUENTLY REMARRIED HER SHE IS [TO ENJOY THE SAME RIGHTS AS] ALL OTHER WIVES, AND IS ENTITLED ONLY TO HER KETHUBAH. IF HE SUBSEQUENTLY REMARRIED HER'! What does he thereby  teach us? Have we not learned: If a man divorced his wife and then remarried her, his second marriage is contracted on the terms of her first kethubah?  — It might have been assumed that the law applied only to his wife since it was he himself who wrote the kethubah; in the case of his sister-in-law, however, since it was not he  who wrote the kethubah for her, it might well have been assumed that where he divorced, and then remarried her the kethubah must come from himself, hence we were taught [that in this case also she is entitled only to the first kethubah]. Rab Judah stated: At first they used to give merely a written undertaking  in respect of [the kethubah of] a virgin for two hundred zuz  and in respect of that of a widow for a maneh,  and consequently  they grew old and could not take any wives, when Simeon b. Shetah took the initiative  and ordained that all the property of a husband is pledged for the kethubah of his wife. So it was also taught elsewhere: At first they used to give merely a written undertaking  in respect of [the kethubah of] a virgin for two hundred zuz  and in respect of that of a widow for a maneh,  and consequently  they grew old and could not take any wives. It was then ordained that the amount of the kethubah  was to be deposited in the wife's father's house. At any time, however, when the husband was angry with her he used to tell her, 'Go to your kethubah'.  It was ordained, therefore, that the amount of the kethubah  was to be deposited in the house of her father-in-law.  Wealthy women  converted it into silver, or gold baskets, while poor women converted it into brass  tubs. Still, whenever the husband had occasion to be angry with his wife he would say to her, 'Take your kethubah and go'.  It was then that  Simeon b. Shetah ordained that the husband must insert the pledging clause, 'All my property is mortgaged to your kethubah'.