Ketubot

they are two and two.  [And] if it is a protest regarding family blemish,  [then all that is required is] merely a revealing of the matter.  — Indeed, I will tell you, it is a protest regarding robbery, and these say: We know of him that he has repented.  R. Zera said: This thing I have heard from R. Abba, and if not for R. Abba of Acco, I would have forgotten it: If three sit to confirm a document and one of them dies,  they must write, 'We were In a session of three, and one is no more.'  R. Nahman b. Isaac said: And if it is written in it: This document has been produced  before us [as] a court of law, more is not necessary.  But perhaps it was an arrogant court, and [that is] according to Samuel, for Samuel said: If two have judged,  their judgment is a judgment,  only they are called an arrogant court?  — When it is written in it, [e.g.] 'The court of our Master Ashi.'  But perhaps the scholars of the school of R. Ashi hold with Samuel? — When it is written in it, 'And our Master Ashi told us.' MISHNAH. IF A WOMAN SAYS. 'I WAS MARRIED  AND I AM DIVORCED', SHE IS BELIEVED, FOR THE MOUTH THAT FORBADE IS THE MOUTH THAT PERMITS. BUT IF THERE ARE WITNESSES THAT SHE WAS MARRIED, AND SHE SAYS. 'I AM DIVORCED', SHE IS NOT BELIEVED. IF SHE SAYS. 'I WAS TAKEN CAPTIVE BUT I HAVE REMAINED CLEAN.'  SHE IS BELIEVED, FOR THE MOUTH THAT FORBADE IS THE MOUTH THAT PERMITS. BUT IF THERE ARE WITNESSES THAT SHE WAS TAKEN CAPTIVE AND SHE SAYS, 'I HAVE REMAINED CLEAN,' SHE IS NOT BELIEVED. BUT IF THE WITNESSES CAME AFTER SHE HAD MARRIED, SHE SHALL NOT GO OUT. GEMARA. R. Assi said: Whence [do we know] from the Torah [the principle of] 'the mouth that forbade is the mouth that permits'? Because it is said: 'My daughter I gave to this man as a wife.'  [By saying] 'to man', he made her forbidden,  [by saying] 'this', he made her permitted.  Why is a Scriptural verse necessary? It stands to reason: he made her forbidden, and he made her permitted! — The Scriptural verse is required according to what R. Huna [said that] Rab said, for R. Huna said [that] Rab said: Whence [do we know] from the Bible that the father is believed to make his daughter forbidden?  Because it is said: 'My daughter I gave to [this] man as his wife.'  Why [is it said] 'this'?  — It is required for what R. Jonah taught, for R. Jonah taught: 'My daughter I gave to this man': '[To] this [man]', and not to the brother-in-law.  Our Rabbis taught: If a woman says, I am married', and then she says.  'I am unmarried', she is believed. But she made herself forbidden!  — Said Raba the son of R. Huna: When she has given a plausible reason for her words.  We have also a Baraitha to the same effect. If she says, 'I am married', and then she says, 'I am unmarried', she is not believed, but if she gives a plausible reason for her words, she is believed. And so it once happened with a great woman, who was great in beauty, and men were eager  to betroth her, and she said to them, 'I am betrothed'. After a time she became betrothed.  The Sages said to her: Why have you chosen  to do this?  She answered them,  'At first, when unworthy men came to me, I said, "I am betrothed"; now that worthy men come to me, I became betrothed'. And this law R. Aha, the prince of the castle, brought before the Sages  in Usha, and they said: If she gives a plausible reason for her words she is believed. Samuel asked Rab: If [a woman] says,  'I am unclean',  and then she says. 'I am clean',  what is [the law]?  He  answered him:  Also in this case if she gives