Ketubot

Observing, however, that it was distasteful to him [to enter], he addressed him thus: 'What is it that you have on your mind? [Are you reluctant to enter] because Samuel said to Rab Judah, "Shinena,  keep away from  transfers of inheritance  even though they be from a bad son to a good son, because one never knows what issue will come forth from him,  and much more so [when the transfer is] from a son to a daughter",  this  also [I may point out] is an enactment of the Rabbis; as R. Johanan stated in the name of R. Simeon b. Yohai',  The other replied, 'This enactment applies only [to one who acts] willingly;  does it also imply that one should be compelled so to act?' — 'Did I tell you' said [R. Papa] to him, 'to come in and coerce him? What I meant was: Come in but exercise no pressure upon him'. 'My entrance', the other replied, 'would amount to compulsion'.  [As R. Papa, however,] urged him, he entered but, having sat down, remained silent.  [Abba] thought that he  was vexed  and consequently assigned  [to his daughter as dowry] all that he possessed. Finally, however, he said to him,  'Will not the Master speak even now? By the life of the Master, I have left nothing for myself!' — 'As far as I am concerned',  the other replied, 'even the amount you have assigned  has given me no pleasure'. 'This being the case',  the first said, 'I will withdraw'. 'l did not suggest', the other said, 'that you should make a rogue  of yourself'. R. Yemar the Elder enquired of R. Nahman: Does a woman who sold her kethubah to her husband retain the right to the kethubah for her male children  or not?  — Said Raba to him: Why do you not raise the same question in the case of a woman who surrendered her claim [to her kethubah]?  'Now', the other replied, 'that I [found it necessary to] enquire [concerning a woman] who sold [her kethubah],  though [in that case] it might well be assumed [that her need for] money compelled her [to the sale; and, furthermore,] it might be said [that she is] like a person who was struck a hundred blows with a hammer,  was it then necessary [to raise the same question in respect of] a woman who [voluntarily] surrendered her claim [to her kethubah]? Raba stated: I have no doubt  that a woman who sells  her kethubah to strangers  retains the right to the male children's kethubah.' What is the reason? [It is her need for] money that has compelled her [to sell].  A woman [on the other hand] who surrenders her claim [to her kethubah] in favour of her husband does not retain the right to the male children's kethubah. What is the reason? She has lightheartedly surrendered her claims.  [Is, however, a woman,] Raba enquired, who sells her kethubah to her husband treated as one who sells it to strangers,  or as one who renounces it in favour of her husband?  After he raised the question he himself solved it: [The law concerning] a Woman who sells her kethubah to her husband is the same as that of one who sells it to strangers. R. Idi b. Abin raised an objection: [We learned]: If she  died, neither the heirs of the one husband nor the heirs of the other are entitled to inherit her kethubah.  And in considering the difficulty, 'How does the question of a kethubah at all arise?'  R. Papa replied, 'The kethubah of the male children [was meant]'.  But why?  Could not one  argue here also:  'Her passion has overpowered her'?  — There  [the loss of her kethubah] is a penalty that the Rabbis have imposed upon her. Rabin b. Hanina once sat [at his studies] before R. Hisda and in the course of the session he laid down in the name of R. Eleazar: A woman who surrenders her kethubah to her husband is not entitled to maintenance.  The other  said to him: Had you not spoken to me in the name of a great man I would have told you: Whoso rewardeth evil for good, evil shall not depart from his house. R. Nahman and 'Ulla and Abimi son of R. Papi once sat at their studies, and R. Hiyya b. Ammi was sitting with them when there came before them a man whose betrothed wife had died.  'Go and bury her', they said to him, 'or pay her kethubah on her account',  Said R. Hiyya to them, We have a teaching:  In the case of a betrothed wife  [the husband] is subject neither to the laws of onan,  nor may he defile himself for her;  and she likewise  is not subject to the laws of onan,  nor may she defile herself for him;  if she dies he is not her heir,  but if he dies she collects her kethubah.  Now the reason [why she collects her kethubah is] because it was he who died; had she, however, died she would not have been entitled to any kethubah.  What is the reason?  — R. Hoshaia replied: Because one cannot apply to her: 'If you will be married to another man you will receive what is prescribed for you'.  When Rabin came  he stated in the name of Resh Lakish: If a betrothed woman died, she is not entitled to a kethubah. Said Abaye to them:  Go and tell him: