האשה. עד שלא תתארס – and she became betrothed.

ב"ש אומרים תמכור – while she is betrothed, but not from when she gets married.

הואיל וזכה באשה – that she is his betrothed,

should he not take possession of her property, in astonishment.

על החדשים – [inheritance] that fell/came to her from when she got married, we are confounded: What did the Sages see to state that if she sold them or gave them away, the husband removes [them] from the hand of those who bought the property, but rather, that you burden us with property that fell/came to her while she was still betrothed meaning to say, that if she sold it, her sale is void, because the husband took possession of them.

נכסים ידועים לבעל ונכסים שאינן ידועים – there are those who interpret “known property” from land, and that which is “not known [property]” as movable property and there are those who state that both (i.e., landed property and movable possessions) are known and these are the ones that are not known: all [the while] that she sits/dwells here and property fell/came to her abroad. And the Halakhic decision is that whether [we are speaking of] property that fell/came to her until she had become betrothed, or whether they fell/came to her from after she was betrothed, if she sold them after she got married, the husband removes [them] from the hand of the purchaser – the usufruct during her lifetime and the body of the land after her death. And the Halakha is according to Rabbi Shimon who divides between property that is known to the husband to possessions which are not known.

שמין אותן – for he (i.e., Rabbi Meir) holds that what grew in his domain, they are usufruct, and what didn’t grow in his domain, they are the principal; therefore, what that the monetary [value] of the land is expensive now for this produce, it is principal, and he needs to give her the money and purchase with them land and he eats its usufruct.

וחכמים אומרים – even those that did not grow in his domain, the status of usufruct has been given to them for since that the land belongs to her, and Halakha is according to the Sages.

ביציאתה – if he comes to divorce her.

פירות המחוברים לקרקע בכניסתה שלו – meaning to say, at the time of their falling/coming [into inheritance] they are his (i.e., the husband’s) according to the words of the Sages, but there is a difference between the Sages and Rabbi Shimon regarding produce that was attached [to the ground] at the time of her going forth [from the marriage; i.e., divorce}, but the Sages do not speak of them and they don’t hold [this way] regarding that that Rabbi Shimon stated, that when she went forth [from the marriage because of divorce], whatever grew in his domain is his, but the Halakha is according to Rabbi Shimon.

רבן שמעון בן גמליאל אומר לא תמכור – she can prevent/detain it and the Halakha is according to him.

רבי יהודה אומר לא תמכור – and the Halakha is according to him.

קימעא – a small amount and even just a little bit.

ישבע במה הוציא ויטול – and this oath is similar to the Torah and these words [regard] that there was improvement/gain corresponding to the [financial] outlay or more, but if the outlay was greater than the improvement/gain, he should take the oath of the Torah that he made an outlay corresponding to the improvement/gain, and he should take corresponding to the improvement/gain and the rest he loses. And all of this [occurs] when the husband divorced her. But if she rebelled, whether the husband consumed or whether he did not consume, he should take an oath how much he spent and take corresponding to the improvement/gain and in property of mort-main, all the improvement/gain belongs to the husband, for we say, that if he increased [his outlay], he increased for himself.

שנפלו לה נכסים – from her father’s house/estate while she is still a woman awaiting levirate marriage with her dead husband’s brother.

מה יעשו בכתובתה – [whether it is] a Maneh, or two-hundred and the supplement and the dowry that she brought in to him, go in with her [when she gets married], and when she goes out from her husband (i.e., gets divorced), go out with her and he has accepted upon himself surety (which may be resorted to in case of non-payment).

ובנכסים הנכנסין והיוצאין – usufruct that when she enters [into marriage], they enter with her and when she leaves from her husband, they leave with her.

בית שמאי אומרים יחלוקו יורשי הבעל עם יורשי האב – for she was doubtfully married to the levir and he takes possession of one half of her inheritance from doubt.

נכסים בחזקתן – the mort-main property are in their legal status/presumption and it is not explained in the possession of whom - if it is in the possession of the heirs of the husband, for since surety/property that may be resorted to in the event of non-payment is upon him or if [it is in the possession of] the heirs of the wife, which were hers, and in the fourth chapter of [Tractate] Yevamot (Mishnah 3), you will find this Mishnah.

ילקח בהן קרקע – because her Ketubah is based upon the property of her first husband; therefore, the property of the dead is surety for her Ketubah but the levir eats from the usufruct and if he performs levirate marriage with her, and [and holds] that movable possessions are mortgaged to the Ketubah.

שמין אותם – all that grew in the domain of the dead [brother] is surety to the Ketubah.

וחכמים אומרים פירות המחוברים לקרקע שלו – In the Gemara (Tractate Ketubot 82a) it raises the question: but aren’t all his landed property a surety and a pledge for her Ketubah? And it answers (in the words of Resh Lakish): Read, “belongs to her” (the Sages’ dispute is limited to detached produce and money which, they maintain, as movables and not pledged to the Ketubah).

כל הקודם זכה – for they hold that movables are not mortgaged to the Ketubah other than if she took hold of them and we require from the lifetime of the husband is the taking hold/possession and the same law applies regarding money, for is the difference of money from detached produce, and the Halakha is according to the Sages.

הרי היא כאשתו – for when he divorces her with a Jewish bill of divorce and restores her [as his wife], and we don’t speak about (Deuteronomy 25:5): “and perform the levir’s duty,” the All-Merciful said, and still the first levirate marriages are upon her and a Jewish bill of divorce is not sufficient for her, and that is so, that she was divorced, we would say that it a Mitzvah that the All-Merciful cast upon her that when she performs it and established upon her the prohibition of the wife of a brother , and he cannot bring her back, this comes to teach us that the All-Merciful stated (Deuteronomy 25:5): “he shall take her as his wife and perform the levir’s duty.” Since he took her, she is like his wife.

כל נכסיו – that he inherited from his brothers is surety for her Ketubah.

גירשה אין לה אלא כתובה – but all the while that he did not divorce [her], all of his proerpty is mortgaged to her.

הרי היא ככל הנשים – for a person who divorces his wife and restored her [as his wife In remarriage] on the condition of her first Ketubah he has remarried her and it is necessary to teach us that regarding the widow of a brother who died without issue that she should not say that she is his wife, for he wrote for her a Ketubah from his money, but his widow of a brother who died without issue, who is not his, he wrote for her other than the property of her first husband, which were pledged and surety when he divorced her and restored her [as his wife]. I might sya this is her Ketubah from her. This comes to teach us that this is not the case.