Jerusalem Talmud Ketubot 8.11

משנה: לֹא יֹאמַר לָהּ הֲרֵי כְתוּבָּתֵיךְ מוּנַחַת עַל הַשּׁוּלְחָן אֶלָּא כָל נְכָסַיי אַחֲרָאִין לִכְתוּבָּתֵיךְ. גֵּירְשָׁהּ אֵין לָהּ כְּתוּבָּהּ. הֶחֱזִירָהּ הֲרֵי הִיא כְּכָל הַנָּשִׁים וְיֵשׁ לָהּ כְּתוּבָּהּ.

MISHNAH: He should not say to her “here your ketubah is lying on the table” but “all my properties are pledged for your ketubah.” If he divorced her, she has no ketubah- lien. If he took her back, she is like all women who have a ketubah.

הלכה: לֹא יֹאמַר לָהּ הֲרֵי כְתוּבָּתֵיךְ כול׳. כֵּיצַד הוּא עוֹשֶׂה. כּוֹנֵס וּמְגָרֵשׁ וּמַחֲזִיר וְהִיא שׁוֹבֶרֶת לָהּ כְּתוּבָּתָהּ. אָמַר רִבִּי יוֹסֵה. לִצְדָדִין הִיא מַתְנִיתָא. אוֹ שׁוֹבֶרֶת לוֹ כְּתוּבָּתָהּ. רִבִּי זְעִירָא בְשֵׁם רַב הַמְנוּנָא. כְּנָסָהּ וְגֵירְשָׁהּ וְהֶחֱזִירָהּ. אִם חִידֵּשׁ לָהּ כְּתוּבָּה כְּתוּבָּתָהּ עַל נְכָסָיו. וְאִם לָאו כְּתוּבָּתָהּ עַל נִיכְסֵי בַּעֲלָהּ הָרִאשׁוֹן. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב חִסְדָּא. מַתְנִיתָא אָמְרָה כֵן. הַמְגָרֵשׁ אֶת הָאִשָּׁה וְהֶחֱזִירָהּ עַל מְנָת כְּתוּבָּתָהּ הָרִאשׁוֹנָה הֶחֱזִירָהּ. סוֹף דָּבָר עַד שֶׁיִּכְנוֹס וִיגָרֵשׁ וְיַחֲזִיר. דְּרֻבָּא אָתָא מֵימָר לָךְ. אֲפִילוּ כְּנָסָהּ וְגֵירְשָׁהּ וְהֶחֱזִירָהּ. אִם חִידֵּשׁ לָהּ כְּתוּבָּה כְּתוּבָּתָהּ עַל נְכָסָיו. וְאִם לָאו כְּתוּבָּתָהּ עַל נִיכְסֵי בַּעֲלָהּ הָרִאשׁוֹן.

HALAKHAH: “He should not say to her ‘here is your ketubah’”, etc. What does he do? “He marries her, he may divorce her and take her back, and she writes him a receipt for her ketubah.” Rebbi Yose said, the baraita has two possibilities. “Or she writes him a receipt for her ketubah.” Rebbi Ze‘ira in the name of Rav Hamnuna: If he married her, divorced her, and took her back, if he wrote her a new ketubah, the lien is on his property; otherwise, it is on the property of her first husband. Rebbi Yose ben Rebbi Abun said in the name of Rav Ḥisda, a Mishnah said so: “For he who takes back his wife, takes her back under the terms of her first ketubah.” In the end, if he married her, divorced her, and took her back? He tells you something new. Even if he married her, divorced her, and took her back, if he wrote her a new ketubah, the lien is on his property; otherwise, it is on the property of her first husband.

רִבִּי זְעִירָא בְשֵׁם רַב הַמְנוּנָא. אֲרוּסָה שֶׁמֵּתָה אֵין לָהּ כְּתוּבָּה. שֶׁלֹּא הוּתְּרָה לְהִינָּשֵׂא לַשּׁוּק. שֶׁלֹּא תֹאמַר. יֵעָשֶׂה כְמִי שֶׁגֵּירַשּׁ וִיהֵא לָהּ כְּתוּבָּה. לְפוּם כֵּן צָרִיךְ מֵימַר אֵין לָהּ כְּתוּבָּה.

Rebbi Ze‘ira in the name of Rav Hamnuna said: A betrothed woman who died does not have a ketubah since she was not permitted to marry outside. That you should not say [the case] should be considered as if he divorced her and she should have a ketubah; therefore it was necessary to say that she does not have a ketubah.

בָּרִאשׁוֹנָה הָיְתָה מוּנַחַת כְּתוּבָּתָהּ אֶצֶל אֲבוֹתֶיהָ וְהָיְתָה קַלָּה בְעֵינָיו לְגָרְשָׁהּ. וְחָזְרוּ וְהִתְקִינוּ שֶׁתְּהֵא כְּתוּבָּתָהּ אֶצֶל בַּעֲלָהּ. אַף עַל פִּי כֵן הָיְתָה קַלָּה בְעֵינָיו לְגָרְשָׁהּ. וְחָזְרוּ וְהִתְקִינוּ שֶׁיְּהֵא אָדָם לוֹקֵחַ בִּכְתוּבַּת אִשְׁתּוֹ כּוֹסוֹת וּקְעָרוֹת וְתַמְחוּיִים. הָדָא הִיא דְתַנִּינָן. לֹא יֹאמַר לָהּ הֲרֵי כְתוּבָּתֵיךְ מוּנַחַת עַל הַשּׁוּלְחָן. אֶלָּא כָל נְכָסָיו אַחֲרָאִין לִכְתוּבָּתָהּ. חָזְרוּ וְהִתְקִינוּ שֶׁיְּהֵא אָדָם נוֹשֵׂא וְנוֹתֵן בִּכְתוּבַּת אִשְׁתּוֹ. שֶׁמִּתּוֹךְ שֶׁאָדָם נוֹשֵׂא וְנוֹתֵן בִּכְתוּבַּת אִשְׁתּוֹ וְהוּא מְאַבְּדָהּ הִיא קָשָׁה בְעֵינָיו לְגָרְשָׁהּ.

In earlier times, her ketubah was deposited with her family; then it was easy for him to divorce her. They then instituted that her ketubah had to be deposited with her husband; even so it was easy for him to divorce her. Then they instituted that a man should buy with his wife’s ketubah cups, plates, and bowls; that is what we did state: “He should not say to her ‘here your ketubah is lying on the table’ but all his properties are pledged for her ketubah.” Finally they instituted that a person should use his wife’s ketubah in business, then because he uses his wife’s ketubah in his business dealings he loses track of it and it becomes difficult for him to divorce her.

וְהוּא הִתְקִין שִׁמְעוֹן בֶּן שֶׁטַח שְׁלֹשָׁה דְבָרִים. שֶׁיְּהֵא אָדָם נוֹשֵׂא וְנוֹתֵן בִּכְתוּבַּת אִשְׁתּוֹ. וְשֶׁיְּהוּ הַתִּינּוֹקוֹת הוֹלְכִין לְבֵית הַסֵּפֶר. וְהוּא הִתְקִין טוּמְאָה לִכְלֵי זְכוּכִית. לֹא כֵן אָמַר רִבִּי זְעִירָא רִבִּי אָבוּנָא בְשֵׁם רַב יִרְמְיָה. יוֹסֵי בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלֵם גָּזְרוּ טוּמְאָה עַל אֶרֶץ הַעַמִּים וְעַל כְּלֵי זְכוּכִית. רִבִּי יוֹסֵי אָמַר. רִבִּי יְהוּדָה בַּר טַבַּי. רִבִּי יוֹנָה אָמַר. יְהוּדָה בַּר טַבַּי וְשִׁמְעוֹן בֶּן שֶׁטַח גָּזְרוּ עַל כְּלֵי מַתָּכוֹת וְהִלֵּל וְשַׁמַּי גָּזְרוּ עַל טַהֲרַת יָדַיִים. רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן בְּשֵׁם רִבִּי לֵוִי. כָּךְ הָיְתָה הֲלָכָה בְּיָדָם וּשְׁכָחוּהָ. וְעָמְדוּ הַשְּׁנִיִים וְהִסְכִּימוּ עַל דַּעַת הָרִאשׁוֹנִים. לְלַמְּדָךְ. כָּל דָּבָר שֶׁבֵּית דִּין נוֹתְנִין אֶת נַפְשָׁם עָלָיו סוֹף שֶׁהוּא מִתְקַיֵים בְּיָדָם כְּמַה שֶׁנֶּאֱמַר לְמֹשֶׁה מִסִּינַי. וְאַתְיָיא כַּמָאן דָּמַר רִבִּי מָנָא כִּי לֹא דָּבָר רֵק הוּא מִכֶּם כִּי הוּא חַיֵּיכֶם. וְאִם רֵק הוּא. מִכֶּם. לָמָּה. שֶׁאֵין אַתֶּם יְגֵיעִין בּוֹ. כִּי הוּא חַיֵּיכֶם. אֵימָתַי הוּא חַיֵּיכֶם בְּשָׁעָה שֶׁאַתֶּם יְגֵיעִין בּוֹ.

Simeon ben Sheṭaḥ decreed three things: That a person should use his wife’s ketubah in his business dealings. And that children have to go to school. Also, he decreed impurity for glass ware. But did not Rebbi Ze‘ira, Rebbi Abuna say in the name of Rav Jeremiah: Yose ben Yo‘ezer from Ṣereda and Yose ben Joḥanan from Jerusalem decreed impurity for Gentile lands and glass ware; Rebbi Yose said, Rebbi Jehudah bar Ṭabbai? Rebbi Jonah said, Jehudah bar Ṭabbai and Simeon ben Sheṭaḥ decreed on metal vessels; Hillel and Shammai decreed on the purity of hands. Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the Court insists on will come to be in the end just as Moses was told on Sinai; as Rebbi Mana said (Deut. 32:47): “For it is not an empty word, from you,” if it is empty it is from you because you do not exert yourself about it. “Because it is your life,” when is it your life? At the time that you exert yourself!