Shulchan Aruch, Even HaEzer Siman 102

Siman 102

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א מִי שֶׁמֵּת, וְאַלְמְנָתוֹ אוֹ גְּרוּשָׁתוֹ (מָרְדְּכַי פֶּרֶק הַכּוֹתֵב) בָּאָה לִגְבּוֹת כְּתֻבָּתָהּ, וְעָלָיו בַּעַל חוֹב, אִם זְמַן שֶׁל אֶחָד מֵהֶם מֻקְדָּם, וְלֹא הִנִּיחַ אֶלָּא קַרְקַע כְּדֵי לִפְרֹעַ לְאֶחָד מֵהֶם, מִי שֶׁזְּמַנּוֹ קוֹדֵם יִגְבֶּה, וְהָאַחֵר יִדָּחֶה, בֵּין אַלְמָנָה בֵּין בַּעַל חוֹב. וַאֲפִלּוּ תָּפַס הַמְאֻחָר, מוֹצִיאִין מִיָּדוֹ. הַגָּה: הָיְתָה הַכְּתֻבָּה מֻקְדֶּמֶת, אֵינָהּ יְכוֹלָה לוֹמַר: לֹא אֶגְבֶּה כְּתֻבָּתִי עַכְשָׁו רַק אֶהְיֶה נִזּוֹנֵית בְּבֵית בַּעֲלִי וְאַחַר כָּךְ אֶגְבֶּה כְּתֻבָּתִי, אֶלָּא נוֹתְנִים לָהּ כְּתֻבָּתָהּ, וְהַמּוֹתָר לְבַעַל חוֹב וְעַיֵּן בְּחשֶׁן הַמִּשְׁפָּט סִימָן צ"ז:

1 If a man died and his widow Rema: or his divorcee comes to collect her Ketubah, and there is a creditor on his property, if the date of one of them is earlier, and there is only enough land left to pay one of them, the one with the earlier date collects, and the other is deferred, whether it be the widow or the creditor. Even if the one with the later date seized the property, the court reclaims it. Rema: If the Ketubah is earlier she cannot say, "I will not collect the Ketubah now. I would rather be sustained in my husband's house and collect the Ketubah later." Instead, we give her the Ketubah immmediately, and the remainder goes to the creditor. See (Shulchan Arukh, Chosen Mishpat 97).

ב לֹא הִנִּיחַ אֶלָּא מִטַּלְטְלִים שֶׁאֵין בָּהֶם קְדִימָה, כְּגוֹן דְּלָא אַקְנֵי לָהּ מִטַּלְטְלֵי אַגַּב מְקַרְקְעֵי, יִנָתְנוּ לְבַעַל חוֹב, אֲפִלּוּ הוּא מְאֻחָר, וְתִדָּחֶה הָאִשָּׁה מִלִּגְבּוֹת עִקָּר וְתוֹסֶפֶת. וּמִיהוּ, אִם תָּפְסָה, אֲפִלּוּ שֶׁלֹּא בְּבֵית דִּין, אֵין מוֹצִיאִין מִיָּדָהּ. הַגָּה: וְיֵשׁ אוֹמְרִים דַּאֲפִלּוּ תָּפְסָה, מוֹצִיאִין מִיָּדָהּ (מָרְדְּכַי בְּשֵׁם מוהר"ם פֶּרֶק הַכּוֹתֵב), וְכֵן הוֹרוּ הָאַחֲרוֹנִים מַהֲרִי"ל וּמהרי"ו. וְאֵין חִלּוּק בָּזֶה בֵּין מִלְוֶה בִּשְׁטָר אוֹ מִלְוָה עַל פֶּה הַיְדוּעָה (מהרי"ו סִימָן ל'). אֲבָל אִם אֵינָהּ יְדוּעָה, יְכוֹלָה לוֹמַר: דִּלְמָא אֵינוֹ חַיָּב לְךְ. וּלְכֻלֵּי עָלְמָא אִם תָּפְסָה פִּקָּדוֹן שֶׁל אֲחֵרִים שֶׁהָיָה בְּיַד בַּעֲלָהּ, צְרִיכָה לְהַחֲזִיר (מהרא"י בִּפְסָקָיו סִימָן ר"ס). יֵשׁ אוֹמְרִים דְּאֵין כּוֹתְבִין "אַגַּב", בִּכְתֻבָּה, וְכֵן נוֹהֲגִין. מִיהוּ, אֲפִלּוּ כָּתַב, בַּזְּמַן הַזֶּה, אֵין לָחוּשׁ, וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל סִימָן ק':

2 If the estate only contains movable property that are not subject to 'first rights', such as property that was not acquired in conjuction with land, they are given to the creditor, even if he is the later on, and the wife is deferred from collecting both the primary [Ketubah] and any excess obligation. Nevertheless, if she seized the property, even outside of the court, we do not reclaim it from her. Rema: Some authorities say that we do reclaim it if she seized property. This was the position of the Maharil and Mahari Veil. There is not distinction in these matters between a loan that was recorded in a contract and a verbal loan that is well known. In the case of an unknown verbal loan she can say, "perhaps he does not owe you." All authorities agree that if she seized an object that her husband was watching for another person she must return it. Some authorities say that we do not explicitly mention movable properties that are acquired through acquisition of land in the Ketubah, and this is the standard practice. Even if was included, in the present time we are not concerned for it, as is explained earlier (Shulchan Arukh, Even HaEzer 100).

ג אִם זְמַן שְׁנֵיהֶם שָׁוִין, אוֹ שֶׁנָּשָׂא וְלָוָה וְאַחַר כָּךְ קָנָה, אוֹ שֶׁלָּוָה וְנָשָׂא וְאַחַר כָּךְ קָנָה, שֶׁחָל שִׁעְבּוּדָם כְּאֶחָד בְּשָׁעָה שֶׁקָּנָה, בֵּין שֶׁהִנִּיחַ מְקַרְקְעֵי אוֹ מִטַּלְטְלֵי, יִנָּתְנוּ לְבַעַל חוֹב וְתִדָּחֶה הָאִשָּׁה מִגְּבִיַּת עִקָּר וְתוֹסֶפֶת. וְאִם קָדְמָה הָאִשָּׁה וְתָפְסָה קַרְקַע, אִם קָדְמָה וְגָבְתָה בְּבֵית דִּין, כְּגוֹן שֶׁהִגְבּוּהָ בֵּית דִּין קֹדֶם שֶׁיָּדְעוּ שֶׁהָיָה שָׁם בַּעַל חוֹב, אֵין מוֹצִיאִין מִיָּדָהּ. אֲבָל אִם גָּבְתָה מֵעַצְמָהּ, אֲפִלּוּ עַל יְדֵי שׁוּמָא, מַפְּקִינָן מִנַּהּ. וְאִם קָדְמָה וְתָפְסָה מִטַּלְטְלִין, אֲפִלּוּ שֶׁלֹּא בְּבֵית דִּין, לָא מַפְּקִינָן מִנַּהּ. הַגָּה: אַלְמָנָה שֶׁבָּאת לִגְבּוֹת כְּתֻבָּתָהּ, וְהַיְתוֹמִים טוֹעֲנִין שֶׁתִּתֵּן עַרְבוּת שֶׁאִם יִמָּצְאוּ אַחַר כָּךְ בַּעֲלֵי חוֹב הַמֻּקְדָּמִים שֶׁתַּחֲזִיר מַה שֶּׁגָּבְתָה, אֵין שׁוֹמְעִין לָהֶם וְגוֹבֵאת כָּךְ בְּלֹא עַרְבוּת (רִיבָ"שׁ סִימָן רצ"ט):

3 If the time of both is equal, or if he married and borrowed, and later acquired property, or he borrowed and married and then acquired, such that both of their liens took effect when he acquired, whether he left [in his estate] land or movable property, they are given to the creditor and the wife is deferred from collecting the primary [Ketubah] and any excess. If the wife seized the land, if she did so in the court, such as the court collected it for her before they knew about the presence of the creditor, we do not reclaim it. If she seized it on her own, however, even with a professional appraisal, we remove it from her. If she seized movable property, even without the court, we do not remove it form her. Rema: If a widow that comes to collect her Ketubah and the orphans demand that she provide a guarantor so that in the event that higher priority creditors are found she will return what she collected, we do not listen to them and she may collect without a guarantor.

ד אִם יֵשׁ כְּדֵי לִפְרֹעַ לִשְׁנֵיהֶם בְּקַרְקַע וּמָעוֹת, אִם זְמַנָּם שָׁוֶה נוֹתְנִים לְבַעַל חוֹב מָעוֹת וְלָאִשָּׁה קַרְקַע, אֲפִלּוּ יֵשׁ לָהּ נְדוּנְיָא עִם הַכְּתֻבָּה (כָּךְ מַשְׁמַע מִפֵּרַשִׁ"י וְהַבֵּית יוֹסֵף). וְאִם קָדְמָה לִגְבּוֹת מָעוֹת, יֵשׁ מִי שֶׁאוֹמֵר שֶׁמּוֹצִיאִין מִיָּדָהּ וְנוֹתֵן לְבַעַל חוֹב. מִיהוּ, אִם הַבַּעַל חוֹב חָפֵץ בַּקַּרְקַע, נוֹתְנִים לוֹ הַקַּרְקַע (טוּר). וְאִם אֵין זְמַנָּם שָׁוֶה, הַמֻּקְדָּם נוֹתְנִים לוֹ הַמָּעוֹת. וְאִם קָדַם הַמְאֻחָר וְתָפַס הַמָּעוֹת, יֵשׁ מִי שֶׁאוֹמֵר שֶׁמּוֹצִיאִין מִיָּדוֹ:

4 If [the estate] is large enough to pay both of them with land and currency, if the time [of their liens] is equal we give the currency to the creditor and the land to the wife Rema: Even if she has a dowry with the Ketubah. If she went forward and collected currency, some authorities say that we reclaim it from her and give it to the creditor. Rema: Nevertheless, if the creditor prefers land, we give him the land. If the timing is not equal, the earlier claimant receives the currency. If the later claimant seized the currency, some authorities say that we reclaim it form him.

ה הָיוּ כְּתוּבִים בַּכְּתֻבָּה נִכְסֵי צֹאן בַּרְזֶל, וְטָעֲנָה שֶׁאָבְדוּ אוֹ שֶׁלְּקָחָם הַבַּעַל, הֲרֵי הִיא בְּנִכְסֵי צֹאן בַּרְזֶל כִּשְׁאָר בַּעֲלֵי חוֹבוֹת וְנִשְׁבַּעַת שֶׁלֹּא לָקְחָה אוֹתָם וְלֹא נָתְנָה וְלֹא מָחֲלָה, וְחוֹלְקָה עִם בַּעֲלֵי חוֹבוֹת. הַגָּה: אִם בַּעַל חוֹב גּוֹבֶה מִנְּדוּנְיַת הָאִשָּׁה שֶׁהִיא בְּעַיִן, עַיֵּן בְּחשֶׁן הַמִּשְׁפָּט סִימָן צ"ז סָעִיף כ"ו:

5 Nichsei tzon ubarzel were written in the ketubah, and she claims that they were destroyed or the husband took them, her relationship to the nichsei tzon ubarzel is like any other lender, and she swears that she did not take them, nor did she give them away or forgive them, and she divides them with other lenders. Rema: If the lender collects the dowry of the woman that's substantial, see C"M siman 97 seif 26.

ו הֶעָרֵב לָאִשָּׁה בְּעִקַּר כְּתֻבָּה אוֹ בְּתוֹסֶפֶת, אֵינוֹ מִתְחַיֵּב אֲפִלּוּ בְּקִנְיָן. וְהָנֵי מִלֵּי בְּאִשָּׁה דְּעָלְמָא, אֲבָל לְכַלָּתוֹ מִתְחַיֵּב בְּקִנְיָן. וְאִם הָיָה קַבְּלָן שֶׁאָמַר לָהּ: הִנָּשְׂאִי לְזֶה וַאֲנִי נוֹתֵן לָךְ, מִשְׁתַּעְבֵּד אֲפִלּוּ בְּלֹא קִנְיָן, אֲפִלּוּ לְאִשָּׁה דְּעָלְמָא. הַגָּה: וְיֵשׁ אוֹמְרִים דְּכָל עָרֵב מִשְׁתַּעְבֵּד בְּקִנְיָן (טוּר בְּשֵׁם הָרַאֲבַ"ד), וּלְכַלָּתוֹ אֲפִלּוּ בְּלֹא קִנְיָן (כֵּן כָּתַב הַטּוּר לְדַעַת הָרַאֲבַ"ד). יֵשׁ אוֹמְרִים דְּעָרֵב לֶחָתָן בְּעַד הַנְּדוּנְיָא הָוֵי כְּעָרֵב לָאִשָּׁה בְּעַד הַכְּתֻבָּה (מָרְדְּכַי פֶּרֶק גֵּט פָּשׁוּט וְהַגָּהוֹת דְּגִטִּין). וְיֵשׁ חוֹלְקִין וְאוֹמְרִים דְּעָרֵב דִּנְדוּנְיָא חַיָּב כִּשְׁאָר עָרֵב (הָר"א מִמִּיץ וּבַעַל הַתְּרוּמָה). מִיהוּ, כָּל זְמַן שֶׁלֹּא נִשְּׂאָה יָכוֹל לַחֲזֹר בּוֹ (וְכֵן כָּתַב הַבֵּית יוֹסֵף בְּחשֶׁן הַמִּשְׁפָּט סִימָן קכ"ט):

6 A guarantor to the women with respect to the basic ketuba monies or the additional ketuba monies, is not required to pay even if he made a "kinyan" (barter acquisition protocol, typically picking up a handkerchief or other utensil to show that he acquired the handkerchief in return for agreeing to possibly pay off the ketuba; he then returns the handkerchief). This applies to an unrelated woman, but if he guaranteed his daughter-in-law's ketuba, he is required to pay if he made a kinyan. If he was a "receiving" [guarantor] ("arev kablan"; there are different explanations, but Rashi Gittin 49b, loc cit b'Kablan in reference to a loan guarantor explains that the monies passed thru his hands on the way to the borrower, indicating a higher level of guarantee), that he told her, "Marry this man and I will give you [the ketuba]," then he mortgages himself even without making a kinyan, even to an unrelated woman. Rema: Some authorities say that all guarantors may mortgage themselves with a kinyan (Tur in the name of Ra'avad), and to his daughter-in-law [he may mortgage himself] even without a kinyan (thus writes Tur according to the opinion of Ra'avad). Some say that a guarantor to the groom with respect to the dowry is like a guarantor to the woman with respect to the ketuba (i.e. is NOT required to pay; Mordechai, chapter Get Pashut, and Hagahot of Gittin). Others argue and say that a guarantor of a dowry is required to pay like other guarantors (R. Eliezer ben Samuel of Metz, and Ba'al haTeruma). However, as long as he has not yet married her, he [the guarantor] can repeal his guarantee (so writes Beit Yosef in Choshen Mishpat chapter 129).

ז הֶעָרֵב לָאִשָּׁה בִּכְתֻבָּתָהּ, בְּעִנְיָן שֶׁהוּא חַיָּב, וְגֵרְשָׁהּ בַּעֲלָהּ וְאֵין לַבַּעַל נְכָסִים לְפָרְעָהּ, לֹא תִּפָּרַע מִן הֶעָרֵב עַד שֶׁיַּדִּירֶנָּה בַּעֲלָהּ הֲנָאָה עַל דַּעַת רַבִּים, כְּדֵי שֶׁלֹּא יַעֲשׂוּ קְנוּנְיָא עָלָיו. וְאָסוּר לְאָדָם לְהַשִּׂיאוֹ עֵצָה שֶׁיְּגָרְשֶׁנָּה כְּדֵי שֶׁתִּגְבֶּה הַכְּתֻבָּה מֵהֶעָרֵב וְאַחַר כָּךְ יַחֲזִירֶנָּה, דְּשֶׁמָּא לֹא יַדִּירֶנָּה הֲנָאָה. מִיהוּ, אִם הָאָב עָרֵב לְכַלָּתוֹ בְּעַד בְּנוֹ, וְהַבֵּן תַּלְמִיד חָכָם וְהַשָּׁעָה דְּחוּקָה לוֹ וְאֵין הָאָב מְהַנֵּהוּ מִנְּכָסָיו, מֻתָּר לְהַשִּׂיאוֹ עֵצָה זוֹ. הַגָּה: הֶעָרֵב לְאִשָּׁה בִּנְדוּנְיָתָהּ, וְכָתַב בִּשְׁטָר כָּל זְמַן שֶׁיִּתְבָּעוּהוּ שְׁנֵיהֶם שֶׁחַיָּב לְשַׁלֵּם לָהֶם, וּמֵת הַבַּעַל, אֲפִלּוּ הָכִי אִשְׁתּוֹ גּוֹבֵאת מַה שֶּׁכָּתַב לָהּ (רִיבָ"שׁ סִימָן תפ"א):

7 [In the case of] a guarantor to a woman with respect to her ketuba, [whose guarantee was made] in a manner that requires him to pay, and her husband divorced her and did not have property to pay the ketuba, the woman may not collect from the guarantor until the husband vows "al da'at rabim" (on the volition of the public; a non-reversible vow) to have no benefit from his wife, so that they may not conspire against the guarantor (i.e. the guarantor would pay the ketuba, and the husband would then remarry her, thereby cheating the guarantor out of the ketuba money). And it is forbidden for anyone to advise the husband that he should divorce his wife so that she may collect the ketuba from the guarantor, and then remarry her, for maybe he will not actually vow to have no benefit from her. Nevertheless, if his father guaranteed his daughter-in-law's ketuba for his son, and the son is a penurious Torah scholar, and his father is not supporting him, it is permitted to offer this advice. Rema: A guarantor to a woman with respect to her dowry, and he wrote in a document that whenever both of them (i.e. husband and wife) will claim the money from him that he will pay them, and the husband died, even so the woman may collect the amount guaranteed (lit. written) (Rivash, chapter 481).

ח וְכֵן אִם הִקְדִּישׁ כָּל נְכָסָיו וּמְגָרְשָׁהּ לֹא תִּגְבֶּה כְּתֻבָּתָהּ עַד שֶׁיַּדִּירֶנָּה הֲנָאָה:

8 Similarly, if he (the husband) consecrated all his belongings and then divorced his wife, she may not collect the ketuba [from the guarantor] until the husband vows to have not benefit from her.

ט אֲבָל מִן הַלָּקוֹחוֹת גּוֹבָה אֲפִלּוּ בְּלֹא הִדִּירָהּ, וְאִם יִרְצֶה לְהַחֲזִירָהּ אַחַר כָּךְ, יַחֲזִירֶנָּה:

9 But from purchasers [of his land] she may extract payment of her ketuba (because her lien precedes their purchase) even without the husband vowing to abstain from her benefit, and if he so desires, he may remarry her.

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