Study Sotah folio 31B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
concerning the final testimony of defilement, which forbids her with an irrevocable prohibition, yet it is established by one witness, then with regard to the first testimony, which does not forbid her with an irrevocable prohibition, is it not logical that it should be established with only one w
Therefore, to counter this derivation, the verse states: “When a man takes a wife, and marries her, and it comes to pass, if she finds no favor in his eyes, because he has found some unseemly matter [davar] in her” (Deuteronomy 24:1), and there, in the laws concerning monetary matters, it states:
The Mishnah discusses the halakha in a case where two single witnesses contradict each other concerning her defilement. If one witness says: She was defiled, and another witness says: She was not defiled, or similarly in the case of those normally disqualified from bearing witness, if one woman say
Similarly, if one witness says: She was defiled, and two witnesses say: She was not defiled, she would drink the bitter water. However, if two would say: She was defiled, and one says: She was not defiled, the testimony of the two witnesses is accepted and she would not drink the bitter water, and
Talmud: The Talmud questions why the Mishnah proves the need for two witnesses to testify about the seclusion based upon the verbal analogy of “matter” and “matter,” if there is an explicit source in the Torah stating that two witnesses are required. This reason is given by the Mishnah: The verse s