[If] she sold her kesubah or part of it, [or if] she pledged her kesubah or part of it, [or if] she gave her kesubah or part of it as a gift to another person, she may not sell the rest, except with [the sanction of] a court. The Sages, however, say: She may sell even four or five times, and she may sell for sustenance without [the sanction of] a court, but she should write: “I sold for sus-tenance.” But a divorcee may not sell except with [the sanction of] a court.

A widow whose kesubah was two hundred [zuz], and who sold [property] worth a hundred for two hundred, or [property] worth two hundred for a hundred —- has received her kesubah.  [If] her kesubah was a hundred, and she sold [property] worth a hundred and a dinar for a hundred, her sale is void. Even if she says: “I will return a dinar to the heirs,” her sale is void. Rabban Shimon ben Gamliel says: Her sale is always valid, unless there would be enough for her to leave over —- in a field, an area of nine kavin; in a garden, an area of half a kav, and —- according to R’ Akiva’s view —- an area of a quarter [of a kav].  [If] her kesubah was four hundred zuz, and she sold to this one for a hundred, and to this one for a hundred, and to the last one, [property] worth a hundred and a dinar for a hundred, [the sale] of the last one is void, but the sales of all the others are valid.

The appraisal of the judges who undervalued [the property by] a sixth, or overvalued [it by] a sixth —- their sale is invalid. Rab-ban Shimon ben Gamliel says: Their sale is valid. Otherwise, what value has the power of the court? But if they drew up a deed of inspection, even if they sold [property] worth a hundred [zuz] for two hundred, or [property] worth two hundred for a hun-dred, their sale is valid.

A minor who exercised the right of refusal, a relative of the second degree, and an ailonis are not entitled to a kesubah, or usu-fruct, or sustenance, or worn-out articles. But if from the outset, he married her knowing that she was an ailonis, she is entitled to a kesubah.  A widow [married] to a Kohen Gadol, a divorcee or a woman who had performed chalitzah [married] to an or-dinary Kohen, a mamzeress or a Nesinite [married] to a [regular] Jew, [and] the daughter of a [regular] Jew [married] to a Nesin-ite or to a mamzer are entitled to a kesubah.

[If] one marries a woman, and she stipulates with him that he support her daughter for five years, he is obligated to support her for five years. [If] she marries another [man], and she stipulates with him that he support her daughter for five years, he is [still] obligated to support her for five years. The first one shall not say: “When she comes to me, I will support her”; rather, he must take her sustenance to the place where her mother is. Likewise, both of them shall not say: “We will support her together”; ra-ther, one must support her, and the other one must give her the value of sustenance.

[If] she marries, the husband provides her with sustenance, and they give her the value of sustenance. [If] they die, their daugh-ters are supported from unencumbered property, but she is supported [even] from assigned property, since she is like a creditor. The clever would write: “On the condition that I support your daughter for five years —- as long as you are with me.”

[If] a widow says: “I do not wish to move from my husband’s house,” the heirs cannot say to her: “Go to your father’s house, and we will support you”; rather, they must support her in her husband’s house, and they give her a residence according to her hon-or.  [If] she says: “I do not wish to move from my father’s house,” the heirs may say to her: “If you are with us, you will have sustenance; but if you are not with us, you will have no sustenance.” If she claims that [it is] because she is young and they are young, they must support her while she is in her father’s house.

As long as she is in her father’s house, she can collect her kesubah forever. As long as she is in her husband’s house, she can col-lect her kesubah until [the end of] twenty-five years, for in twenty-five years, she has [the opportunity] to do favors corre-sponding to [the amount of] her kesubah; [these are] the words of R’ Meir, which he stated in the name of Rabban Shimon ben Gamliel. The Sages, however, say: As long as she is in her husband’s house, she may collect her kesubah forever; as long as she is in her father’s house, she may collect her kesubah until [the end of] twenty-five years. If she dies, her heirs may claim her kesubah until [the end of] twenty-five years.

Two judges of decrees were in Jerusalem: Admon and Chanan ben Avishalom. Chanan says two things; Admon says seven.  [If] someone went overseas, and his wife demands sustenance —- Chanan says: She must swear at the end, but she need not swear at the beginning. The sons of the Kohanim Gedolim differed with him, and said: She must swear both at the beginning and at the end. R’ Dosa ben Harkinas concurred with their view. Said Rabban Yochanan ben Zakkai: Chanan said well; she need not swear, except at the end.

[If] someone went overseas, and someone [else] came forward and supported his wife —- Chanan says: He lost his money. The sons of the Kohanim Gedolim differed with him, and said: Let him swear how much he spent and recover [it]. R’ Dosa ben Harkinas concurred with their view. Said Rabban Yochanan ben Zakkai: Chanan said well; he squandered his money.

Admon says seven:  [If] someone dies and leaves sons and daughters —- in the event that there is much property, the sons inherit, and the daughters are supported. [If] there is little property, the daughters are supported, and the sons must go begging. Admon says: Because I am a male, do I lose? Said Rabban Gamliel: I approve of Admon’s view.

[If] one claims vessels of oil from another, and he admits to the vessels —- Admon says: Since he has admitted to part of the claim, he must swear. The Sages, however, say: This is not an admission of the same kind as the claim. Said Rabban Gamliel: I approve of Admon’s view.

[If] one stipulated [to give] money to his son-in-law, and [subsequently] reneged, she should sit until her hair turns white. Ad-mon says: She can say: “Had I stipulated for myself, I would sit until my hair turns white. Now that my father has stipulated for me, what can I do? Either marry [me] or divorce [me]!” Said Rabban Gamliel: I approve of Admon’s view.

[If] one contests [the ownership] of a field, and he is signed on it as a witness —- Admon says: He can say: “The second one is amenable to me; the first one is more powerful than he.” The Sages, however, say: He has lost his right. [If] he made it a [boundary] mark for another, he lost his right.