About this episode
If a woman has more than one get (divorce document) or more than one ketuba, can she collect two ketuba payments? Under what circumstances? If one gives a wife a ketuba when one is still a minor and it still married to her when he turns matures or is not Jewish and then converts, the ketuba can be collected as well as the assumption is that when he matured/coverted he intended to continue to be married to her under the conditions of the original ketuba. If there was an amount greater than the basic ketuba, there is a debate about whether or not she can collect that amount. A difficulty is raised against the opinion that she can collect the extra and it is not resolved. The Mishna brings two cases. In the first one, the husband dies and leaves two wives. The one who was married first, gets to claim her ketuba first. The second case is one who had two wives and one wife died before the husband died and then the husband died, the second wife or her heirs have the first claim on her ketuba and then the sons of the first wife can collect. Two versions of an inference from the first case in the Mishna are brought - can one derive from here that if one seized property that another creditor was supposed to collect before, we force the one who seized to give it back or not? Three laws were inferred from the second case in the Mishna: 1. in a case where one wife died before the husband died and another after the husband died, the sons of the first one collect their 'ketuba of male children'. 2. The ketuba of the one wife (collected by her heirs can be considered 'extra' to allow the collection of the 'ketuba of male children' by the other wife's heirs. 3. 'Ketuba of male children' can't be collected from liened property. Rav Ashi questions the first two assumptions. The Gemara points out that the first inference (whether or not the 'ketuba of male children' can be collected in this case) is actually a tannaitic debate between Rabbi Akiva and Ben Nanas. Raba claims this is not the root of the debate, but Rav Yosef rejects Rava's claim and brings another braita that suggests that another group of tannaim also debated whether or not there is 'ketuba of male children' in this case.