אבן העזר קי״גEven HaEzer 113

Se’if 1א׳

מִי שֶׁמֵּת וְהִנִּיחַ בַּת, אוֹמְדִים דַּעְתּוֹ כַּמָּה הָיָה בְּלִבּוֹ לִתֵּן לָהּ לְפַרְנָסַת נְדוּנְיָתָא וְנוֹתְנִים לָהּ. וּמִנַּיִן יִהְיוּ יוֹדְעִים אֻמְדַּן דַּעְתּוֹ מֵרֵעָיו וּמְיֻדָּעָיו וּמַשָּׂאוֹ וּמַתָּנוֹ וּכְבוֹדוֹ, וְכֵן אִם הִשִּׂיא בַּת בְּחַיָּיו אוֹמְדִים בָּהּ. הַגָּה: וְאִם הָיָה עָשִׁיר וְהֶעֱנִי, אוֹ וַתְּרָן וְנִשְׁתַּנָּה דַּעְתּוֹ, הוֹלְכִין אַחַר דַּעְתּוֹ הָאַחֲרוֹנָה (טוּר). וְאִם לֹא יָדְעוּ בֵּית דִּין אֻמְדַּן דַּעְתּוֹ, נוֹתְנִים לָהּ מִנְּכָסָיו עִשּׂוּר לְפַרְנָסַת נְדוּנְיָתָהּ. הַגָּה: וּכְשֵׁם שֶׁנּוֹתְנִין לַבַּת פַּרְנָסָה לַנְּדוּנְיָא מִנִּכְסֵי הָאָב, כָּךְ נוֹתְנִים לָהּ פַּרְנָסָה מִנִּכְסֵי הָאֵם (נִמּוּקֵי יוֹסֵף פֶּרֶק יֵשׁ נוֹחֲלִין). וְיֵשׁ חוֹלְקִין (מַהֲרִי"ל סִימָן ע"ה). יֵשׁ אוֹמְרִים דְּאַף הָאָב בַּחַיִּים אֵין לוֹ [לְהוֹסִיף] לְבִתּוֹ יוֹתֵר מֵעִשּׂוּר נְכָסִים (הָרַ"ן פֶּרֶק מְצִיאַת הָאִשָּׁה), וְאֵין נוֹהֲגִין כֵּן:

Someone who died and was survived by a daughter, we estimate his frame of mind as to how much he would have set aside for her dowry and give it to her. How can we know his frame of mind? From his friends, acquaintances, business dealings, and honor. Similarly if he married off a daughter in his lifetime, we estimate by her. Note: If he was rich and became poor, or was always indulgent and changed his mind, we follow his most recent status (Tur). If the court could not estimate his frame of mind, we grant her one tenth of his property for her dowry. Note: Just like we give a dowry to the daughter from her father's estate, so do we give her support from the property of the mother (Nimukei Yosef, chapter Yesh Nochalin). Some argue (Maharil chapter 75). Some say that even when the father is alive, he should not grant his daughter a dowry more than one tenth of his property (Ran chapter Metziat haIsha), but we do not act this way.

Se’if 2ב׳

עִשּׂוּר זֶה לְפַרְנָסַת נְדוּנְיָא אֵינוֹ מִתְּנָאֵי כְּתֻבָּה. לְפִיכָךְ, אֲפִלּוּ לְפִי תַּקָּנַת חֲכָמִים הָרִאשׁוֹנִים וְהָאַחֲרוֹנִים אֵינָהּ נוֹטֶלֶת אֶלָּא הַקַּרְקַע. וְיֵשׁ לָהּ לִגְבּוֹת עִשּׂוּר זֶה מִשְּׂכִירוּת הַקַּרְקַע אִם לֹא גָּבוּ הַיְתוֹמִים עֲדַיִן (טוּר), וּמִן הָרָאוּי. וְאִם רָצוּ הָאַחִים לִתֵּן לָהּ מָעוֹת כְּנֶגֶד עִשּׂוּר הַקַּרְקַע, נוֹתְנִים. הַגָּה: וְדַוְקָא לִגְבּוֹת אֵינָהּ נִגְבֵּית רַק מִמִּקַרְקְעֵי, אֲבָל כְּשֶׁשָּׁמִין הַנְּכָסִים לֵידַע הָעִשּׂוּר שָׁמִין אַף מִטַּלְטְלִין וּמַגְבִּינָן לָהּ הָעִשּׂוּר מִמִּקַרְקְעֵי. וְדַוְקָא שֶׁנּוֹתְנִים לָהּ עִשּׂוּר נְכָסִים, אֲבָל כְּשֶׁנּוּכַל לֶאֱמֹד דַּעַת הָאָב נוֹתְנִים לָהּ לְפִי דַּעְתּוֹ, כְּפִי מַה שֶּׁהָיָה נוֹתֵן לָהּ הֵן מִטַּלְטְלֵי הֵן מְקַרְקְעֵי, כָּךְ נוֹתְנִים לָהּ (הַכֹּל בַּטּוּר). וְיֵשׁ אוֹמְרִים דְּאַף כְּשֶׁשָּׁמִין אֵין שָׁמִין אֶלָּא בַּקַּרְקַע (כֵּן כָּתַב הַבֵּית יוֹסֵף בְּשֵׁם הַמַּגִּיד מִשְׁנֶה לְדַעַת הָרַמְבַּ"ם). וְאִם הָיוּ כָּאן בַּעֲלֵי חוֹבוֹת, וְהַבָּנִים אוֹמְרִים לְסַלֵּק אוֹתָן בְּקַרְקָעוֹת, וְהַבָּנוֹת אוֹמְרוֹת לְסַלֵּק אוֹתָן בְּמִטַּלְטְלֵין כְּדֵי שֶׁיִּשָּׁאֲרוּ הַקַּרְקָעוֹת לַיְתוֹמִים וְיִטְּלוּ מֵהֶן עִשּׂוּר נְכָסִים, הַדִּין עִם הַבָּנִים (מָרְדְּכַי פֶּרֶק מְצִיאַת הָאִשָּׁה בְּשֵׁם תְּשׁוּבַת מוהר"ם). וְנִרְאֶה לִי, דְּהוּא הַדִּין לְעִנְיַן שְׁטַר חֲצִי (חֵלֶק) זָכָר הַנּוֹהֵג בֵּינֵינוּ, שֶׁאֵין הַבָּנוֹת נוֹטְלוֹת חֵלֶק בַּקַּרְקָעוֹת, אִם הָיוּ כָּאן בַּעֲלֵי חוֹבוֹת הָרְשׁוּת בְּיַד הַבָּנִים לְסַלֵּק אוֹתָן בְּמִטַּלְטְלֵין כְּדֵי שֶׁיִּשָּׁאֲרוּ לָהֶם הַקַּרְקָעוֹת וְלֹא יְהֵא לַבָּנוֹת חֵלֶק בָּהֶם. כְּשֶׁאוֹמְדִים דַּעַת הָאָב, יֵשׁ אוֹמְרִים דַּוְקָא לְמַעוּטֵי לְעִשּׂוּר נְכָסִים, אֲבָל לֹא לְהַרְבּוֹת עֲלֵיהֶם (טוּר בְּשֵׁם הָרֹא"שׁ). וְיֵשׁ אוֹמְרִים דַּאֲפִלּוּ לְהוֹסִיף עֲלֵיהֶם (טוּר בְּשֵׁם הַגְּאוֹנִים). וַאֲפִלּוּ אֵין כָּאן אֶלָּא מַה שֶּׁנָּתַן לְבִתּוֹ הָרִאשׁוֹנָה, נוֹתְנִים הַכֹּל לַשְּׁנִיָּה (טוּר בְּשֵׁם הָרַאֲבַ"ד). וְרָאוּי לְאָמְדוֹ כְּפִי הַמָּמוֹן שֶׁהִנִּיחַ בִּשְׁעַת מוֹתוֹ (מַהֲרִי"ק שֹׁרֶשׁ ע"ח), כֵּן נִרְאֶה לִי:

The tenth of his estate described above for the daughter's dowry is not from among the conditions of the ketuba. Therefore, even according to the decrees of earlier and later Sages, she takes [the tenth] only from real estate. She may collect from rental of the land... Rama: if the [male] orphans have not yet collected (Tur). Mechaber: ... and from expected income. If the brothers wished to give her money instead of the one tenth share of the land itself, they may do so. Rama: It is only the collection that is limited to real estate, but when the estate is assessed to calculate the tenth, the entire estate is assessed, including movables, and then one tenth [of the entire estate] is collected from the real estate. And this applies only when giving her one tenth, but when we can estimate the volition of the father, we assess what we think he would have given both from movables and from real estate and we give these to her (all in the Tur). Some authorities say that even when we assess [the tenth] we assess only the real estate (so wrote Beit Yosef in the name of Magid Mishne explaining Rambam). If there were creditors, and the sons wished to pay them off with lands, and the daughters say that they should be paid off with movables so that the lands will remain in the hands of the [male] orphans, and the daughters will take their tenth from the orphans, the law sides with the sons (Mordechai chapter Metziat haIsha in the name of Responsa Moharam). It seems to me that the same law applies with respect to the 1/2 male share (given to daughters) document that is customary among us, that the daughters do not collect from lands, and if there were creditors, the sons are permitted to pay them off with movables so that the lands will remain for the sons, and the daughters will have no share in them. When we estimate the father's wishes, it is only to minimize below 10%, but not to increase above 10% (Tur in the name of Rosh). Some authorities disagree and say that they may even increase over 10% (Tur in the name of Gaonim). Some say that even if the estate holdings are limited to the amount of dowry he gave to his first daughter, they give that entire amount to the second daughter (Tur in the name of Ra"avad). But it is appropriate to estimate his wishes according to the amount of money he left at the time of his death (Maharik root 78, e.g. as a percentage of the estate) so it appears to me.

Se’if 3ג׳

הַבַּת בְּעִשּׂוּר זֶה כְּבַעַל חוֹב שֶׁל אַחִין הִיא. לְפִיכָךְ, נוֹטֶלֶת אוֹתוֹ מִן הַבֵּינוֹנִית בְּלֹא שְׁבוּעָה; וְאִם מֵתוּ הָאַחִים, נוֹטֶלֶת אוֹתוֹ מִבְּנֵיהֶם מִזִּבּוּרִית וּבִשְׁבוּעָה, שֶׁהֲרֵי הִיא נִפְרַעַת מִנִּכְסֵי יְתוֹמִים. וּבַזְּמַן הַזֶּה שֶׁכָּל בְּנֵי אָדָם רְגִילִין לְהַשִּׂיא בְּנוֹתֵיהֶם מֵהַמִּטַּלְטְלִים, חָשׁוּב כְּמוֹ אֻמְדָּנֵהּ:

A daughter with respect to the tenth [of the estate for her dowry] is as a creditor to the brothers. Therefore, she collects from medium quality land, without an oath [in which she would deny having previously received the land]. If the brothers died, she takes the lowest quality land from their sons with an oath, for she is collecting from orphans. Nowadays that all people customarily marry off their daughters (i.e grant dowries) from movables, we assume that the father also planned to give likewise [from both real estate and movables; as explained by Taz here].