A man who married two wives and died—the first one has precedence over the second one, and the inheritors [born to] the first one have precedence over the inheritors [born to] the second one. If he divorced the first one, remarried her and wrote for her a new ketubah—the first ketubah of the first one takes precedence over the second and her inheritors; the second one and her inheritors take precedence over the second ketubah of the first one. When does this apply? With the ketubah, but regarding financial support—both [wives] are equal. Wives and daughters are both equal [with regard to their financial support after the father's death].

He married the first one but she died, he married the second one and he died, if there is a dinar left over—these ones take the ketubah of their mother [because of ketubat banin dikhrin] and these ones take the ketubah of their mother. If there is no extra dinar—the second one and her inheritors take the ketubah of their mother and the rest is divided equally [among the sons like a normal inheritance].

If he wrote [in a contract] to financially support his wife's daughter [after his death], or his wife's son—behold, they are like creditors and take precedence over everyone else [like the people collecting the ketubah payments in the previous halakhah]. He shouldn't say to them: "Go and do work, and I will support you", but rather they [can merely] sit [idly] and are elligible for financial support. If he wrote to support his wife's daughter and she gave him a receipt [that she doesn't need this], he (sic!, should read "הימנה") does not have the power [to decide on behalf of her minor children that they shouldn't receive financial support], for they act for a minor's benefit but they do not act for a minor's disadvantage.

A wife who said, "My husband died" [and there is no independent verification]—she can either be supported [by her husband's estate] or take her ketubah. [If she said] "My husband divorced me"—she is supported up until [the value of] her ketubah [since she is certainly entitled to her ketubah, whether her husband died or divorced her]. What is the difference between death and divorce [such that she is automatically believed if she said her husband died but not if she said he divorced her]? With death, she is not able to contradict him; but with divorce, she is able to contradict him, for she could say to him: "You divorced me!"

Three people that threw [money] into a [combined] purse and some of it was stolen—they bring the rest into the middle and divide it equally. Two people that threw [money] into a purse, this one 100 zuz, that on 200 zuz, and they were occupied in business together—they split the profits equally. If this one bought with his own [money] and that one bought with his own but they got mixed up together—this one takes what is his and that one takes what is his. Three [loan] contracts [owned by one person] that were issued at the same time—the first [debtor] can make the second one swear [that he hasn't already collected his debt since he is concerned lest there not be enough property for him], and the second can make the third one swear. If the second wants to not make the first one swear, the third one can prevent him [since his oath also applies to the third one, who is even more worried that there will not be enough property]. One who has a loan from one person and sold his field to two people [and the field is worth the loan amount], then the creditor wrote to the second one "I have nothing on these things with you"—the second one (sic! should read, "he", i.e. the creditor; see Lieberman) is not able to collect because he relinquished the place that he could have collected from.

A convert who died and a [born] Jew plundered his property [since the convert had no heirs or parents to inherit], but he issued a wife's ketubah and has a creditor—they [the wife or the creditor] should collect from the last of [the property, whatever is left over from the Jew]. If there is none left—they should collect from what is in front of him [the Jew]. If there is none left—they should collect from what is in front of his face [the Jew].