כתובות ב׳Ketubot 2

Mishnah

משנה: הָאִשָּׁה שֶׁנִּתְאַרְמְלָה אוֹ שֶׁנִּתְגָּרְשָׁה הִיא אוֹמֶרֶת בְּתוּלָה נִשֵּׂאתִי וְהוּא אוֹמֵר לֹא כִי אֶלָּא אַלְמָנָה נְשָׂאתִיךְ אִם יֵשׁ עֵדִים שֶׁיָּצָאת בְּהִינוּמָא וְרֹאשָׁהּ פָּרוּעַ כְּתוּבָּתָהּ מָאתַיִם. רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר אַף חִילּוּק קְּלָיוֹת רְאָיָיה.

MISHNAH: If a woman became widowed or divorced and she claims to have been married as a virgin, but he says not so, I married you as a widow, if there are witnesses that she went out in hinuma or with uncovered hair, her ketubah is 200 [ zuz]. Rebbi Joḥanan ben Beroqa says, the distribution of roasted kernels also is proof.

Halakhah

הלכה: הָאִשָּׁה שֶׁנִּתְאַלְמְנָה כול׳. נִיחָא שֶׁנִּתְגָּרְשָׁה. נִתְאַלְמְנָה. מִי עוֹרֵר. הַיּוֹרְשִין.

HALAKHAH: “If a woman became widowed,” etc. We understand if she was divorced. If she became widowed, who opposes? The heirs.

וְהַלֵּךְ אַחַר הָרוֹב וְרוֹב הַנִּישְּׂאוֹת בְּתוּלוֹת נִישְּׂאוֹת. אֱמוֹר מֵעַתָּה. בְּתוּלָה נִישֵּׂאת. זֹאת אוֹמֶרֶת שֶׁלֹּא הִילְּכוּ לְמִידַּת הַדִּין וּלְמָמוֹן אַחַר הָרוֹב. תַּמָּן תַּנִּינָן. שׁוֹר שֶׁנָּגַח אֶת הַפָּרָה וְנִמְצָא עוֹבְּרָהּ בְּצִידָּהּ. וְכִי רוֹב הַפָּרוֹת מַפִּילוֹת. אֱמוֹר. מַחְמַת נְגִיחָה הִפִּילָה. אָמַר רִבִּי אַבָּהוּ. זֹאת אוֹמֶרֶת שֶׁלֹּא הִילְּכוּ לְמִידַּת הַדִּין וּלְמָמוֹן אַחַר הָרוֹב. אָמַר רִבִּי אָבוּן. וּבְדָבָר אֶחָד הִלְּכוּ בְּמִידַּת הַדִּין וּלְמָמוֹן אַחַר הָרוֹב. כְּהָדָא דְתַנֵּי רִבִּי אָחָא. גָּמָל שֶׁהָיָה אוֹחֵר בֵּין הַגְּמָלִים וְנִמְצָא שָׁם אֶחָד מֵהֶן מֵת. חַיָיב. אֲנִי אוֹמֵר. אוֹתוֹ שֶׁהָיָה אוֹחֵר נְשָׁכוֹ.

Should one follow the majority, and most women are married as virgins. Say then that she was married as a virgin! This implies that in criminal cases and in money matters one does not apply a majority argument. There, we have stated: “If an ox gored a cow and one finds her fetus beside her.” Do most cows have miscarriages? Say therefore that the goring induced the miscarriage. Rebbi Abbahu said, this implies that in criminal cases and in money matters one does not apply a majority argument. Rebbi Abun said, in one case they applied a majority argument, as Rebbi Aḥa stated: If a camel was in heat among camels and one finds one of them dead, I am saying that the one in heat bit it.

טְעָנוֹ מְנָה וְכָפַר בּוֹ וְהֵבִיא עֵדִים שֶׁחַיָיב לוֹ חֲמִשִּׁים. רִבִּי חִיָיה רֹבָא אוֹמֵר. נִשְׁבַּע עַל הַשְּׁאָר. רִבִּי יוֹחָנָן אוֹמֵר. אֵינוֹ נִשְׁבַּע עַל הַשְּׁאָר. מִשְּׁנַיִם אוֹחֲזִין בְּטַלִּית לָמַד רִבִּי חִיָיה רֹבָא. דְּתַנִּינָן תַּמָּן. שְׁנַיִם אוֹחֲזִין בְּטַלִּית. זֶה אוֹמֵר. אֲנִי מְצָאתִיהָ. וְזֶה אוֹמֵר. אֲנִי מְצָאתִיהָ. זֶה שֶׁתּוֹפֵס בְּחֶצְיָיהּ כְּמֵבִיא עֵדִים שֶׁחֶצְיָהּ שֶׁלּוֹ. וַהֲלָהּ אוֹמֵר. כּוּלָּהּ שֶׁלִּי. וְזֶה שֶׁהוּא תוֹפֵס בְּחֶצְיָיהּ כְּמֵבִיא עֵדִים שֶׁחֶצְיָהּ שֶׁלּוֹ. וַהֲלָהּ אוֹמֵר. כּוּלָּהּ שֶׁלִּי. נִשְׁבַּע שֶׁאֵין כּוּלָּהּ שֶׁלּוֹ. וְלֹא שְׁמִיעַ דָּמַר רִבִּי אִילָא בְשֵׁם רִבִּי יוֹחָנָן. תְּקָנַת שְׁבוּעָה הִיא. שֶׁלֹּא יְהֵא אָדָם רוֹאֶה אֶת חֲבֵירוֹ בַשּׁוּק וְאוֹמֵר לוֹ. טַלִּית שֶׁעָלֶיךָ שֶׁלִּי הוּא. בּוֹא וְחַלֵּק עִמִּי טַלִּיתָךְ. רִבִּי אָבִין בְּשֵׁם רַב. מוֹדֶה חֲבִיבִי בִשְׁטָר. הֵיךְ עֲבִידָה. טְעָנוֹ מְנָה וְכָפַר בּוֹ וְהוֹצִיא שְׁטָר שֶׁהוּא חַיָיב לוֹ חֲמִשִּׁין. אֵין לוֹ אֶלָּא חֲמִשִּׁין. וְאָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. נִשְׁמְעִינָהּ מִן הָדָא. כֶּסֶף סִילְעִין דִּי אִינּוּן וְנִמְחֲקוּ אֵין פּוֹחֵת מִשְּׁנַיִם. מִיכָּן וָאֵילָךְ הַמַּלְוֶה אוֹמֵר. חָמֵשׁ. וְהַלֹּוֶה אוֹמֵר שָׁלֹשׁ. בֶּן עַזַּאי אוֹמֵר. הוֹאִיל וְהוֹדֶה מִן הַטַּעֲנָה יִשְׁבַּע. וַחֲכָמִים אוֹמְרִים. אֵין הוֹדָאָה מִן הַטַּעֲנָה. מִפְּנֵי שֶׁאֵין הוֹדָאָה מִן הַטַּעֲנָה. וְהָא אִם הוֹדָיָיה מִן הַטַּעֲנָה חַיָיב. וָכָא לֹא כְמִי שֶׁהוֹדָיָיה מִן הַטַּעֲנָה הִיא. כָּל עַמָּא מוֹדֵיי שֶׁהוּא חַיָיב לָהּ מְנָה. וְהִיא כְתוֹבַעַת בְּיָדוֹ מְנָה אֶחָד וְהוּא אֵינוֹ מוֹדֶה לָהּ. הַמּוֹצִיא מַחְבֵירוֹ עָלָיו הָרְאָיָיה.

If somebody claimed a mina, the [defendant] denied it, and the [claimant] produced witnesses that the [defendant] owes him 50 [ zuz]. The older Rebbi Ḥiyya said, [the defendant] has to swear about the remainder. Rebbi Joḥanan says, he does not have to swear. The older Rebbi Ḥiyya learned it from two who are grabbing a toga, as we have stated there: “Two are grabbing a toga, one says, I found it, and the other says, I found it.” The one who grabs half of it is as if he brought witnesses that that half belongs to him. The other says, “it belongs to me entirely”, and the fact that he grabs half of it is as if he brought witnesses that this half belongs to him. The one who says, “it belongs to me entirely”, swears that not the entire [toga] is the other’s. But he did not hear that Rebbi Hila said in the name of Rebbi Joḥanan that this oath is a rabbinic institution, that a man should not see another in the market and tell him, the toga which you are wearing is mine, come and split your toga with me! Rebbi Abin in the name of Rav: My uncle agrees in the case of a document. How is that? He claimed a mina, the [defendant] denied it, and the [claimant] produced a document that the [defendant] owed him 50 [ zuz]. He has only fifty. And Rebbi Yose ben Rebbi Abun said, we can understand it from the following: “‘The amount of … tetradrachmas’ and it was illegible, he owes no less than two. “If it is more, if the lender says five but the borrower says three, Ben Azzay says since he partially agreed to the claim, he has to swear, but the Sages say, what he agreed to is not of the kind which was claimed. Because it was not of the kind which was claimed! Therefore, if it were of the kind which was claimed, he would be obligated. And is it not here that the agreed sum was part of the claim? Everybody agrees that he owes her a mina. But she claimsanother mina from him, to which he does not agree. The burden of proof is on the claimant.

בְּהִינוּמָה. תַּמָּן. נַמְנוּמָה. רַבָּנִין דְּהָכָא אָמְרִין. פֹּירֵיוֹמָא.

“In hinuma”. There, a veil. The rabbis here say, a phorema.

יוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. בְּגִין אֵילּוּ שֶׁיָּצְאוּ בְיוֹם הַכִּיפּוּרִים. וְרֹאשָׁהּ פָרוּעַ וְעֵידֶיהָ מֵעִידִין אוֹתָהּ שֶׁלֹּא נִבְעֲלָה. וְחָשׁ לוֹמַר. שֶׁמָּא בְּתוּלָה מִן הַנִּישּׂוּאִין הִיא. זֹאת אוֹמֶרֶת. בְּתוּלָה מִן הַנִּישּׂוּאִין אֵינָהּ יוֹצֵאת וְרֹאשָׁהּ פָּרוּעַ. וְחָשׁ לוֹמַר. שֶׁמָּא מוּכַּת עֵץ הִיא. אֶלָּא כְרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אוֹמֵר. מוּכַּת עֵץ כְּתוּבָּתָהּ מָאתַיִם. אָמַר רִבִּי יוֹחָנָן. לֹא חָשׁוּ עַל דָּבָר שֶׁאֵינוֹ מָצוּי.

“She went out with uncovered head.” Rebbi Ḥiyya in the name of Rebbi Joḥanan, like those who went out on the Day of Atonement. If she went out with uncovered head, the witnesses testify that she had not been cohabitated with. Should one not worry that she was a virgin after final marriage? That means, a virgin after final marriage does not go out with uncovered head. Should one not worry that she had been injured by wood? That must follow Rebbi Meïr, since Rebbi Meïr says the ketubah of one injured by wood is 200 [ zuz]. Rebbi Joḥanan said, they did not worry about infrequent occurrences.

רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר אַף חִילּוּק קְּלָיוֹת רְאָיָיה. וְחָשׁ לוֹמַר. שֶׁמָּא בְּתוּלָה מִן הַנִּישּׂוּאִין הִיא. זֹאת אוֹמֶרֶת. בְּתוּלָה מִן הַנִּישּׂוּאִין אֵין לָהּ חִילּוּק קְלָיוֹת. תַּנֵּי. אַבָּא שָׁאוּל אוֹמֵר. אַף מִי שֶׁהוֹלִיכוּ לְפָנֶיהָ חָבִית שֶׁלַּבְּסוֹרוֹת. וְחָשׁ לוֹמַר. שֶׁמָּא מִן הַנִּישּׂוּאִין הִיא. זֹאת אוֹמֶרֶת. בְּתוּלָה מִן הַנִּישּׂוּאִין אֵין לָהּ חָבִית שֶׁלַּבְּשׂוֹרוֹת.

“Rebbi Joḥanan ben Beroqa says, the distribution of roasted kernels also is proof.” Should one not worry that she was a virgin after final marriage? That means, for a virgin after final marriage one does not distribute roasted kernels. It was stated: Abba Shaul says, also if one brought before her an amphora of good news. Should one not worry that she was a virgin after final marriage? That means, in front of a virgin after final marriage one does not bring an amphora of good news.

Mishnah

משנה: מוֹדֶה רִבִּי יְהוֹשֻׁעַ בְּאוֹמֵר לַחֲבֵירוֹ שָׂדֶה זוֹ שֶׁלְּאָבִיךָ הָיְיתָה וּלְקַחְתִּיהָ מִמֶּנּוּ שֶׁהוּא נֶאֱמָן שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁהִיא שֶׁלְּאָבִיו וְהוּא אוֹמֵר לְקַחְתִּיהָ מִמֶּנּוּ אֵינוֹ נֶאֱמָן.

MISHNAH: Rebbi Joshua agrees that if somebody says to another: “This field did belong to your father but I bought it from him,” that he is trustworthy since the mouth which forbade is the mouth which permits. But if there are witnesses that it did belong to [the second man’s] father and [the first] said, I bought it, he is not trustworthy.

Halakhah

הלכה: וּמוֹדֶה רִבִּי יְהוֹשֻׁעַ כול׳. מוֹדֵי רִבִּי יְהוֹשֻׁעַ וְאֵין פְּלִיג בְּקַדְמִיתָא.

HALAKHAH: “Rebbi Joshua agrees,” etc. Rebbi Joshua agrees, but he does not disagree? In the former.

אֵינוֹ נֶאֱמָן. בְּשֶׁלֹּא אָכְלָהּ שְׁנֵי חֲזָקָה. אֲבָל אִם אָכְלָהּ שְׁנֵי חֲזָקָה נֶאֱמָן. בִּשֶׁלֹּא מֵת אָבִיו מִתּוֹכָהּ. אֲבָל אִם מֵת אָבִיו מִתּוֹכָהּ אֲפִילוּ (לֹא) אָכְלָהּ שְׁנֵי חֲזָקָה [אֵינוֹ] נֶאֱמָן. כְּהָדָא. רְאוּבֵן אוֹכֵל שָׂדֶה בְּחֶזְקַת שֶׁהִיא שֶׁלּוֹ וְהֵבִיא שִׁמְעוֹן עֵדִים שֶׁמֵּת אָבִיו מִתּוֹכָהּ. מַפְקִין לָהּ מֵרְאוּבֵן וּמַחֲזִירִין לֵיהּ לְשִׁמְעוֹן. חָזַר רְאוּבֵן וְהֵבִיא עֵדִים שֶׁלֹּא מֵת אָבִיו מִתּוֹכָהּ. אָמַר רִבִּי נַחְמָן בַּר יַעֲקֹב. אֲנָא אַפִּיקְתֵּיהּ מֵרְאוּבֵן אֲנָא מַחֲזִיר לֵיהּ לִרְאוּבֵן. רַבָּנִין דְּהָכָא סָבְרִין כֵּן. רַבָּנִין דְּתַמָּן אָמְרִין. מִשָּׁעָה שֶׁיָּצָאת עֵדוּת בְּרוּרָה יָצָאת. כֵּן רַבָּנִן דְּהָכָא אָמְרִין. מִשָּׁעָה שֶׁנִּישֵּׂאת בְּעֵדוּת בְּרוּרָה נִישֵּׂאת. אָמַר רִבִּי יוֹסֵי. מוֹדוּ רַבָּנִין דְּתַמָּן שֶׁאִילּוּ מִשָּׁעָה רִאשׁוֹנָה שְׁנַיִם אוֹמְרִים. מֵת אָבִיו מִתּוֹכָהּ. וּשְׁנַיִם אוֹמְרִים. לֹא מֵת מִתּוֹכָהּ. שֶׁהַשָּׂדֶה בְחֶזְקַת רְאוּבָן.

“He is not trustworthy” if he did not eat the years of legal claim from it. But if he ate the years of legal claim from it, he is trustworthy if [the second person’s] father did not die in possession. But if [the second person’s] father died in possession, he is [not] trustworthy. As the following: Reuben ate from a field claiming that it was his. Simeon brought witnesses that his father died in possession. One removes [the field] from Reuben and hands the title to Simeon. Reuben came back and brought witnesses that [Simeon’s] father did not die in possession. Rebbi Naḥman ben Jacob said, I took it from Reuben, I am returning it to Reuben. That is what the rabbis here think. The rabbis there say, from the time it was removed, by clear testimony it was removed. So the rabbis here say, from the time she married, by clear testimony she married. Rebbi Yose said, the rabbis there agree that if during the first proceedings two [witnesses] say that his father died in possession and two say, he did not die in possession, Reuben’s claim is upheld.

אָמַר רִבִּי יוֹחָנָן. וְתַנֵּי כֵן. שְׁנַיִם אוֹמְרִים מֵת. וּשְׁנַיִם אוֹמְרִים. לֹא מֵת. לֹא תִינָּשֵׂא. וְאִם נִישֵּׂאת לֹא תֵצֵא. שְׁנַיִם אוֹמְרִים. נִתְגָּרְשָׁה. וּשְׁנַיִם אוֹמְרִים. לֹא נִתְגָּרְשָׁה. לֹא תִינָּשֵׂא. וְאִם נִישֵּׂאת תֵּצֵא. תַּמָּן אָמְרִין. לֹא שַׁנְיָיה. הִיא מִיתָה הִיא גֵירוּשִׁין לֹא תִינָּשֵׂא. וְאִם נִישֵּׂאת לֹא תֵצֵא. עַל דַעֲתֵּיהוֹן דְּרַבָּנִין דְּתַמָּן נִיחָא. הִיא מִיתָה הִיא גֵירוּשִׁין. עַל דַעֲתֵּיהוֹן דְּרַבָּנִין דְּהָכָא מַה בֵין מִיתָה מַה בֵין גֵּירוּשִׁין. רִבִּי זְעִירָא אָמַר לָהּ סְתָם. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. הַדַּעַת מַכְרָעַת בְּעֵידֵי מִיתָה. שֶׁאִילּוּ יָבוֹא הוּא מַכְחִשׁ. אָמַר רִבִּי חִזְקִיָּה. רַבָּנִין דְּתַמָּן כְּדַעְתִּין. כְּמַה דְּרַבָּנִין דְּתַמָּן אָמְרִין. מִשָּׁעָה שֶׁיָּצָאת בְּעֵדוּת בְּרוּרָה יָצָאת. כֵּן רַבָּנִין דְּהָכָא אָמְרִין. מִשָּׁעָה שֶׁנִּישֵּׂאת בְּעֵדוּת בְּרוּרָה נִישֵּׂאת. אָמַר רִבִּי יוֹסֵי. לֹא מִסְתַּבְּרָא דְלָא מִחְלְפָא שִׁיטָּתִין דְּרַבָּנִין דְּתַמָּן. לֹא מוֹדוּ רַבָּנִן דְּתַמָּן שֶׁאִילּוּ מִשָּׁעָה רִאשׁוֹנָה שְׁנַיִם אוֹמְרִים. מֵת אָבִיו מִתּוֹכָהּ. וּשְׁנַיִם אוֹמְרִים. לֹא מֵת אָבִיו מִתּוֹכָהּ. שֶׁהַשָּׂדֶה בְּחֶזְקַת רְאוּבֵן. אִילּוּ שְׁנַיִם אוֹמְרִים. נִתְגָּרְשָׁה וְנִישֵּׂאת. וּשְׁנַיִם אוֹמְרִים לֹא נִתְגָּרְשָׁה. לֹא תֵצֵא. יְאוּת. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. שְׁנַיִם אוֹמְרִים. נִתְקַדְּשָׁה. וּשְׁנַיִם אוֹמְרִים. לֹא נִתְקַדְּשָׁה. לֹא תִינָּשֵׂא. וְאִם נִישֵּׂאת לֹא תֵצֵא. אָמַר רִבִּי הוֹשַׁעְיָה. פָּתַר לָהּ רִבִּי יוֹחָנָן. שְׁנַים אוֹמְרִים. נִתְגָּרְשָׁה. וּשְׁנַיִם אוֹמְרִים. לֹא נִתְגָּרְשָׁה. לֹא תִינָּשֵׂא. וְאִם נִישֵּׂאת לֹא תֵצֵא. מַה בֵּינָהּ לְקַדְמִיתָא. תַּמָּן הוּחְזְקָה אֵשֶׁת אִישׁ בִּפְנֵי הַכֹּל. בְּרַם הָכָא לֹא הוּחְזְקָה אֵשֶׁת אִישׁ אֶלָּא בִּפְנֵי שְׁנַיִם. לִכְשֶׁיָּבוֹאוּ שְׁנַיִם וְיֹאמְרוּ. זֶה הוּא שֶׁקִּידֵּשׁ. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. שְׁנַיִם אוֹמְרִים. נִשְׁבֵּית וְהִיא טְהוֹרָה. וּשְׁנַיִם אוֹמְרִים. נִשְׁבֵּית וְהִיא טְמֵיאָה. לֹא תִינָּשֵׂא. וְאִם נִישֵּׂאת לֹא תֵצֵא. אָמַר רִבִּי יוֹסֵי. מֵאַחַר שֶׁאֵילּוּ אוֹמְרִים. טְהוֹרָה. וְאֵילּוּ אוֹמְרִין. טְמֵיאָה. כְּמִי שֶׁאֵילּוּ אוֹמְרִים. נִשְׁבֵּית. וְאֵילּוּ אוֹמְרִים. לֹא נִשְּׁבֵּית. וַאֲנָן חַיִים מִפִּיהָ. שְׁנַיִם אוֹמְרִים נִתְקַדְּשָׁה. וּשְׁנַיִם אוֹמְרִים לֹא נִתְקַדְּשָׁה. רִבִּי יוֹנָה מְדַמֵּי לָהּ לַחֲלָבִים. אִילּוּ שְׁנַיִם אוֹמְרִים. פְּלוֹנִי אָכַל חֵלֶב. וּשְׁנַיִם אוֹמְרִים. לֹא אָכַל חֵלֶב. שֶׁמָּא אֵינוֹ מֵבִיא אָשָׁם תָּלוּי מִסָּפֵק. וָכָא יִתֵּן גֵּט מִסָּפֵק. אָמַר לֵיהּ רִבִּי יוֹסֵי. לֹא תְדַמִּינָהּ לַחֲלָבִים. שֶׁכֵּן אֲפִילוּ אָמַר. לִיבִּי נוֹקְדֵּינִי. מֵבִיא אָשָׁם תָּלוּי. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי. שְׁנַיִם אוֹמְרִים. נִתְקַדְּשָׁה. וּשְׁנַיִם אוֹמְרִים. לֹא נִתְקַדְּשָׁה. לֹא תִינָּשֵׂא. וְסוֹפָא פְלִיגָא עַל רִבִּי יוֹנָה. אִם נִישֵּׂאת תֵּצֵא. אָמַר רִבִּי מָנָא. לֹא דְּרִבִּי יוֹסֵי אוֹמֵר. תִּינָּשֵׂא. וְלֹא רִבִּי יוֹנָה אוֹמֵר. אִם נִישֵּׂאת תֵּצֵא. לֹא אָמַר לָהּ אֶלָּא. לֹא תְדַמִּינָהּ לַחֲלָבִים. שֶׁכֵּן אֲפִילוּ אָמַר. לִיבִּי נוֹקְדֵינִי. מֵבִיא אָשָׁם תָּלוּי.

Rebbi Joḥanan said, it was stated thus: “Two [witnesses] say he died, [later] two witnesses say, he did not die. She shall not remarry, but if she has remarried she should not leave. Two [witnesses] say she was divorced, [later] two witnesses say, she was not divorced. She shall not remarry; if she has remarried she must leave.” There, they say, it makes no difference; whether about death or divorce she should not leave. In the opinion of the rabbis there it is understandable, there is no difference between death and divorce. In the opinion of the rabbis here, what is the difference between death and divorce? Rebbi Ze‘ira said it without attribution, Rebbi Ḥiyya in the name of Rebbi Joḥanan: It is reasonable to decide in the case of witnesses of death that if he returns he contradicts them. Rebbi Ḥizqiah said, the rabbis there stick to their opinion since the rabbis there say, when the [first] testimony was accepted, it was accepted as certain. So the rabbis here say, at the moment of her remarriage, she remarried based on certified testimony. Rebbi Yose said, it is reasonable that the rabbis there did not change their argument. Do the rabbis there not agree if two [witnesses] say, his father died while in possession, [and two say his father died while not in possession,] that the field is in Reuben’s possession? Therefore, if two say, she was divorced and remarried, and two say she was not divorced, rightly she should not leave. A baraita disagrees with Rebbi Joḥanan: “If two are saying, she was preliminarily married, and two are saying, she was not preliminarily married, she should not get married, but if she married she should not leave.” Rebbi Hoshaia said, Rebbi Joḥanan may explain it as follows: “If two are saying, she was divorced, and two are saying, she was not divorced, she should not get married, but if she married she should not leave.” What is the difference between this and the first case? There, she was considered a married woman in everybody’s opinion. Here, she is considered a married woman only for two people. If two others came and identified the man who was betrothed to her. A baraita disagrees with Rebbi Joḥanan: “If two are saying, she was kidnapped but is pure, and two are saying, she was kidnapped and is impure, she should not get married, but if she married she should not leave.” Rebbi Yose said, since these say, she is pure, and those say, she is impure, it is as if two said, she was kidnapped, and two said, she was not kidnapped, and we depend on what she says. If two are saying, she had been betrothed and two are saying she had not been betrothed. Rebbi Jonah compares that to fat. If two said, X ate fat, and two said, X did not eat fat, did he not have to bring a “hung” reparation sacrifice because of the doubt? Here, he should give a bill of divorce because of the doubt. Rebbi Yose said to him, do not compare this to fat, because even if he says my conscience bothers me, he brings a “hung” reparation sacrifice. A baraita disagrees with Rebbi Yose: If two are saying she had been betrothed and two are saying she had not been betrothed, she should not get married. The end disagrees with Rebbi Jonah: If she married she must leave. Rebbi Mana said, Rebbi Yose did not say that she may marry, nor did Rebbi Jonah say if she married she must leave, he said only, do not compare this to fat, because even if he says my conscience bothers me, he brings a “hung” reparation sacrifice.