Whoever comes upon her is liable for an אשם תלוי, etc. - הבא עליה באשם תלוי קאי
Summary:
תרי ותרי is only a ספק מדרבנן; and מדאורייתא we follow the חזקה דמעיקרא; however the חזקה of דייקא ומנסבא cancels out the חזקת א"א and it remains a ספקא דאורייתא.
Summary:
The phrase הבא עליה באשם תלוי קאי can be understood literally, even if there is a requirement for חתיכה אחת משתי חתיכות; since the reasons for those requirements are met. Or it merely means that there is a ספק איסור.
If it is so, it should also be permitted initially - אי הכי לכתחלה נמי
Summary:
The rule of עולא that כל מקום וכו' עד אחד הרי כאן שנים applies (only) when the עדים came בזה אחר זה. Concerning where an ע"א is נאמן מדאורייתא, there are two opinions whether this נאמנות applies even by בב"א or not.
On account of רב אסי, who said, ‘remove from you, distortions of the mouth’ - משום דרב אסי הסר ממך עקשות פה
Summary:
The משנה in יבמות may follow the opinion of רב אסי that when there is an עד האוסר (even if he came after the עד המתיר), she should not marry לכתחלה. However בדיעבד (even if she remarried באיסור), she may remain married ([only] if the עד האוסר came after the עד המתיר).
Both of them testify that she is married - תרווייהו באשת איש קמסהדי
Summary:
If it is known that a woman was married and an ע"א testifies that she was subsequently divorced (even if no one contradicts him), he is not believed. If the marital status of the woman was unknown and two עדים (testify that she was married, but) contradict each other whether she was divorced or not, she is deemed to be married, and the עד המתיר has no מיגו דאי בעי שתיק, since his intention may be to be פוסל her מן הכהונה.
