What is the difference between the רישא and the סיפא, etc.?! - מאי שנא רישא ומאי שנא סיפא
Summary:
A ספק of תו"ת with a חזקת היתר, is nevertheless אסור מספק מדרבנן. Therefore the גמרא asks that by a ספק of תו"ת by קדושין, the דין should be לא תצא. Alternately since the רבנן maintained previously that by a ספק תו"ת by גירושין,the דין is לא תצא; the same should apply here.
They are both testifying concerning an unmarried woman - תרוייהו בפנויה קמסהדי
Summary:
If there are indications that place a serious doubt on her חזקת פנויה status (such as קרוב לו וקרוב לה, or נרות דולקות, etc.), this prevents her from marrying לכתחלה by ע"א בחכחשה (but she may remain married).
He, who applies it to the רישא, certainly applies it to the סיפא, etc. - מאן דמתני לה ארישא כל שכן אסיפא
Summary:
If we assume that in a case of א"א וגרושה אני she is not permitted to remain married if she remarried after the עדי אישות came, we can still maintain that in a case of נשביתי וטהורה אני she may remain married (to the כהן) even if she married after the עדי שבויה came. However if we maintain that by א"א וגרושה אני she may remarry even after the עדים came (as long as התירוה להנשא), then the same rule would apply to נשביתי וטהורה אני.
She does not leave (lose) her initial unrestricted status - לא תצא מהיתרה הראשון
Summary:
A woman who claims נשבתי וטהורה אני and בי"ד was מתיר her to marry a כהן; if עדים testified later that she was a שבויה, she may nevertheless marry a כהן לכתחלה.
But there are witnesses overseas - והא איכא עדים במדינת הים
Summary:
If there is no reasonable basis, we are not concerned that there may be עדים (to nullify the פה שאסר). It is not clear why the potential עדים במדה"י should negate the פה שאסר any more than the שבאים that are present before us.
Witnesses of defilement, were mentioned - עדי טומאה איתמר
Summary:
The concern that there may be עדי טומאה was based on a קול.
The difference between עדי טומאה and עדי קדושין is a) according to רש"י, that by שבויה, there is no חיוב מיתה, as opposed to קדושין, where there is a חיוב מיתה, b) by שבויה it is unlikely that she was נטמאה, or c) that by שבויה it is unlikely that there are עדי טומאה.
