Today's daf is sponsored in honor of Audrey Mondrow from her children and grandchildren. "You are an example of a lifetime learner."

Today's daf is sponsored by Gabrielle and Daniel Altman in honor of the marriage of their daughter, Sophia Altman today, and also the recent marriage of their son, Isaac Altman, and the yahrtzeit of Moshe Rabbeinu. "Sending brachot that the ultimate Shadchan find matches for all of those who are looking."

Today's daf is sponsored by Sylvia (Sara Devora) Simmons in loving memory of her father, Avraham Nachum ben Yisroel Simelis z"l on his yahrzeit today. "Survivor of the Kovno ghetto, "a brand plucked from burning fire" he planted the seeds of Torah learning with his enduring faith still inspiring today and in the future."

There is another unsuccessful attempt to find a source to show that a betrothed woman who is widowed receives the ketuba money, even if she did not have a written ketuba. Therefore, Abaye's support for Rabbi Yochanan's reading of the Mishna in Ketubot 88b is edited and is derived directly from the words of the Mishna by rejecting the possibility that the Mishna was referring only to a place where in general they did not write ketubot and women used their get documents to collect their ketuba money. Therefore the Mishna is referring even to a case where a ketuba was written and yet we allow the woman to collect her ketuba money even without producing the ketuba document and do not trust the husband to claim it was already paid. The Mishna says if one finds a get or will or gift document, one cannot return it because maybe the person changed their mind and decided not to give it. This implies that if the husband/owner says now that he wants to give it (after we find it) he can, even if time has elapsed. This contradicts a Mishna in Gittin 27 that rules that one can only give a get that was found immediately and not after time has elapsed, as perhaps someone else with the same name lost it and it is not the get written for this man and this woman. Raba resolves this by distinguishing between a place where there are caravans and it is known that there are two couples with the same names. Rabbi Zeira raises the same contradiction but between the Mishna in Gittin and a Tosefta, not from an inference from our Mishna. He resolves it in the same way as Raba, however, it is unclear if he limits the Mishna to a case where there are caravans or also when it is known that there are two people with the same names. If he disagrees with Raba on that issue, what is the root of their debate? Why did Raba choose to bring the contradiction from our Mishna and Rabbi Zeira to bring it from the Tosefta? Rabbi Yirmia and Rav Ashi each bring two other resolutions to the contradiction between the Tosefta and the Mishna in Gittin.