It is referring to a woman who became a steward during her husband’s lifetime, as it was common for a man to leave his wife in charge of his property while exempting her from taking an oath. Rav Naḥman said that Rabba bar Avuh said: It is referring to a woman who claims that she received partial payment of her marriage contract, who must take an oath that she received no more than the amount she admits to. The mishna is referring to a husband who exempted his wife from this oath.

Rav Mordekhai went and said this halakha before Rav Ashi and asked him the following question: Granted, according to the one who says that it is referring to a woman who claims that she received partial payment of her marriage contract, it makes sense that it enters her mind that this might happen, as she thinks: Perhaps I will require money, and I will take what I need from my marriage contract up front. And she therefore says to him before their marriage: Write for me that you will not administer an oath to me when I come to collect the rest of my marriage contract. However, according to the one who says that it is referring to a woman who became a steward during her husband’s lifetime, did she know beforehand that her husband would establish her as a steward, to know to say to him: Write for me that you will not administer an oath to me?

Rav Ashi said to him: You teach this halakha of Rav Yehuda with regard to that part of the mishna, and therefore you find it difficult. We, however, teach it with regard to this part of the mishna: If she went from her husband’s grave to her father’s house without handling her late husband’s property, or in a case where she returned to her father-in-law’s house and did not become a steward over the property at all throughout this period, then the heirs cannot administer an oath to her with regard to her actions in their father’s lifetime, as the husband exempted her from an oath to the heirs. And if she became a steward, the heirs may administer an oath to her about the future, i.e., anything she did with the property after the death of her husband, but they cannot administer an oath to her with regard to what took place in the past, during her husband’s lifetime.

It was with regard to this statement that the Gemara asked: What is the purpose of mentioning the past? What oath would they have wanted her to take with regard to the past? And it was in response to this question that Rav Yehuda said that Rav said: It is referring to a woman who became a steward during her husband’s lifetime.

The Gemara presents a dispute as to what is considered the past, first continuing the quote from Rav Yehuda: But they can administer an oath to her with regard to her conduct between her husband’s death and his burial. And Rav Mattana said: Even concerning her actions between her husband’s death and his burial, they cannot administer an oath to her, as the Sages of Neharde’a say: For the purpose of paying head tax [karga], and for payment to provide for children’s sustenance, and for burial, we sell property inherited by orphans without an announcement. In these urgent matters, the court is not particular about a possible loss incurred by the heirs. Similarly, a woman need not take an oath with regard to how she conducted her affairs for her husband’s funeral, because in such a time of stress she cannot manage her accounts in a precise manner.

§ Rabba said that Rabbi Ḥiyya said: If a husband wrote: Not a vow and not an oath, this means that he cannot administer an oath to her, but his heirs can administer an oath to her. If he wrote: She is clear, i.e., exempt, from a vow and clear from an oath, neither he nor his heirs can administer an oath to her. This is because in effect this is what he is saying to her: You are clear from the oath, no matter who seeks to administer it to you.

But Rav Yosef said that Rabbi Ḥiyya said the opposite ruling with regard to the second clause: If he wrote: Not a vow and not an oath, he cannot administer an oath to her, but his heirs can administer an oath to her. If he wrote: She is clear from a vow and clear from an oath, either he or his heirs can administer an oath to her. This is because in effect this is what he is saying to her: Clear yourself from any suspicion by means of an oath.

Rabbi Zakkai sent the following ruling to Mar Ukva from Eretz Yisrael: Whether he wrote: Not an oath, or whether he wrote: Clear from an oath, and whether he wrote: Not a vow, or whether he wrote: Clear from a vow, if he added the phrase: With regard to my property, he cannot administer an oath to her, but his heirs can administer an oath to her. However, if he added the phrase: From these properties, neither he nor his heirs can administer an oath to her.

Rav Naḥman said that Shmuel said in the name of Abba Shaul ben Imma Miriam: Whether he wrote: Not an oath, or whether he wrote: Clear from an oath, and whether he wrote: Not a vow, or whether he wrote: Clear from a vow, and whether he added: From my property, or whether he added: From these properties, neither he nor his heirs can administer an oath to her according to the letter of the law. However, what can I do, as the Sages said that one who comes to collect a debt from the property of orphans may collect it only by means of an oath? Therefore, she is compelled to take an oath in any case involving a claim from the orphans.

And some say this halakha in the form of a baraita, not as a quote from an amora: Abba Shaul ben Imma Miriam said: Whether he wrote: Not an oath, or whether he wrote: Clear from an oath, and whether he wrote: Not a vow, or whether he wrote: Clear from a vow, and whether he added: From my property, or whether he added: From these properties, neither he nor his heirs can administer an oath to her according to the letter of the law. However, what can I do, as the Sages said that one who comes to collect a debt from the property of orphans may collect it only by means of an oath? The Gemara comments: Rav Naḥman said that Shmuel said: The practical halakha is in accordance with the opinion of ben Imma Miriam.

MISHNA: A woman who vitiates her marriage contract by acknowledging that she has received partial payment can collect the rest of her marriage contract only by means of an oath. Similarly, if one witness testifies that her marriage contract is paid, she can collect it only by means of an oath. In any case where she seeks to claim her marriage contract from the property of orphans, or from liened property that has been sold to a third party, or when not in her husband’s presence, she can collect it only by means of an oath.

The mishna elaborates: With regard to a woman who vitiates her marriage contract, how so, how does this situation arise? If her marriage contract was a thousand dinars, and her husband said to her: You already received your marriage contract, and she says: I received only one hundred dinars, she has made a partial admission and can collect her marriage contract only by means of an oath.

If one witness testifies that her marriage contract is paid, how so? If her marriage contract was a thousand dinars, and her husband said to her: You already received your marriage contract, and she says: I did not receive payment, and one witness testifies about the marriage contract that it is paid, she can collect it only by means of an oath.

From liened property, how so? If while they were married the husband sold his property to others, and she comes to collect her marriage contract from the purchasers, she can collect it only by means of an oath. She may seize property from the purchasers because her husband’s obligation undertaken in the marriage contract predates his obligation in the document of sale.

From the property of orphans, how so? If the husband died and left his property to orphans, and she comes to collect her marriage contract from the orphans, she can collect it only by means of an oath.

Or when not in his presence, how so? If he went to a country overseas and sent her a bill of divorce, so that she collects her marriage contract when not in his presence, she can collect it only by means of an oath.