Abaye asked him: Ultimately, anything that is about to be sheared is considered sheared, and therefore these dates should already be classified as movable property, from which her sustenance cannot be collected. Rav Yosef replied: I spoke of a case when the fruit is nearly fully ripe, but is still in need of the palm tree. Since they are attached to the ground, they may be used for the daughter’s sustenance.

The Gemara relates: There were a certain minor orphan boy and orphan girl who came before Rava. Rava said to the trustees of the father’s estate: Increase the amount you give to the orphan boy, so that there should be enough for the orphan girl as well. The Sages said to Rava: But it was the Master who said that one may collect from land but not from movable property, whether for sustenance, whether for the marriage contract, or whether for the daughters’ livelihood. In this case only movable property was available.

Rava said to them: If this orphan wanted a maidservant to serve him, would we not give him one? The court would use his father’s property to fund this acquisition. All the more so here, where there are two factors, as she is his sister and she will serve him as well. It is therefore appropriate to act in this manner, which is to the benefit of both the boy and the girl.

§ The Sages taught: With regard to both property that has a guarantee, i.e., real estate, and property that does not have a guarantee, i.e., movable objects, the court removes them from the orphan heirs for the sustenance of the wife and for the daughters. This is the statement of Rabbi Yehuda HaNasi. Rabbi Shimon ben Elazar says: With regard to property that has a guarantee, the court removes it from the possession of the sons, who are the heirs, for the sake of the sustenance of the daughters. If the deceased had only daughters, and the adult daughters have taken possession of the estate, the court takes some of the property from the adult daughters in order to give an equal share to the young daughters. And likewise, one takes some of the property from the adult sons in order to give an equal share to the younger sons.

And in a case where the estate has a large amount of property, so that there is more than enough to provide sustenance for the daughters, the court takes from the daughters the property that is not needed to provide for their sustenance and gives it to the sons, who are the true heirs. However, in a case where the estate has a small amount of property, one does not take it from the daughters in order to give it to the sons.

By contrast, with regard to property that does not have a guarantee, i.e., movable property, the court removes some of it from the possession of the adult sons, if they have taken it, in order to give a fair share to the young sons, and similarly, some property is taken from the adult daughters in order to give a fair share to the young daughters. And if there are both sons and daughters and the daughters have seized the movable property, it is taken from the daughters, who are not entitled to sustenance from movable property, and given to the sons, who are the heirs. However, they do not take any property from the sons in order to give it to the daughters.

The Gemara comments: Even though we maintain in general that the halakha is in accordance with the opinion of Rabbi Yehuda HaNasi in disputes with his colleague, and therefore the halakha should follow his ruling rather than that of Rabbi Shimon ben Elazar, here the halakha is in accordance with the opinion of Rabbi Shimon ben Elazar. As Rava said: The halakha is that a woman can collect her claim from land but not from movable property, whether for the marriage contract, for sustenance, or for her livelihood.

MISHNA: If a husband did not write a marriage contract for his wife, a virgin collects two hundred dinars and a widow one hundred dinars upon divorce or the husband’s death, because it is a stipulation of the court that a wife is entitled to these amounts. If he wrote in her marriage contract that she is entitled to a field worth one hundred dinars instead of the two hundred dinars to which she is actually entitled, and he did not additionally write for her: All property I have shall serve as a guarantee for the payment of your marriage contract, he is nevertheless obligated to pay the full two hundred dinars; and he cannot say that she should take only a mortgaged field for payment of her marriage contract, as it is a stipulation of the court that all his property is held as surety for the entire sum.

Similarly, if he did not write for her in the marriage contract: If you are taken captive I will redeem you and restore you to me as a wife, and in the case of a priestess, i.e., the wife of a priest, who is prohibited to return to her husband if she has intercourse with another man even if she is raped, if he did not write: I will return you to your native province, he is nevertheless obligated to do so, as it is a stipulation of the court.

If a woman was taken captive, her husband is obligated to redeem her. And if he said: I hereby give my wife her bill of divorce and the payment of her marriage contract, and let her redeem herself, he is not permitted to do so, as he already obligated himself to redeem her when he wrote the marriage contract. If his wife was struck with illness, he is obligated to heal her, i.e., to pay for her medical expenses. In this case, however, if he said: I hereby give my wife her bill of divorce and the payment of her marriage contract, and let her heal herself, he is permitted to do so.

GEMARA: The Gemara asks: Who is the author of the mishna? It is Rabbi Meir, who said: Anyone who decreases the sum guaranteed to a virgin in her marriage contract to less than two hundred dinars, or the sum guaranteed to a widow to less than one hundred dinars, and proceeds to live with his wife, this is licentious sexual intercourse. These sums are fixed by the Sages, and a husband is not permitted to pledge less than the established sum.

For if you say the mishna is in accordance with the opinion of Rabbi Yehuda, didn’t he say that if the husband wants, he may write a document as a marriage contract for a virgin in which he pledges two hundred dinars, and she may immediately write: I have received from you one hundred dinars, thereby waiving her rights to half the sum, so that in practice she gets only one hundred dinars? And similarly, he may pledge one hundred dinars in the marriage contract of a widow, and she may write: I have received from you fifty dinars. This is not in accordance with the mishna, which indicates that he cannot give her less than the minimum amount even with her consent.

The Gemara raises a difficulty: But now say the latter clause of the mishna: If he wrote in her marriage contract that she is entitled to a field worth one hundred dinars instead of the two hundred dinars to which she is actually entitled, and he did not additionally write for her: All property I have shall serve as a guarantee for the payment of your marriage contract, he is nevertheless obligated to pay the full two hundred dinars, as it is a stipulation of the court that all his property is held as surety for the entire sum. In this clause, we come to the opinion of Rabbi Yehuda, who said that omission of the guarantee from a document is presumed to be a scribal error, unless the document explicitly states that the property of the individual who wrote the document is not liened to guarantee the transaction.

For if this is the opinion of Rabbi Meir, didn’t he say that omission of the guarantee from a document is not a scribal error, i.e., a lien can be placed on the property to guarantee the transaction only if the document explicitly states this to be the case. The Gemara cites the source of this dispute. As we learned in a mishna (Bava Metzia 12b): With regard to one who found promissory notes, if