האשה שנתארמלה או נתגרשה – and she claims her Ketubah.

הוא אומר – it refers to [her stating] “when I was divorced,” for if [it was] “when I was a widow,” the heirs would say, ‘our father married you when you were a widow,” and you have only a Maneh [as the payment for the Ketubah for a non-virgin].

הינומא – there are those who say that it is a canopy of myrtles that they make for virgins and there are those who say that it is a veil that they place on the eyes and she is drowsy in it (see Talmud Ketubot 17b).

וראשה פרוע – her hair is on her shoulder; such was how they would practice to remove the virgins from the home of their fathers to the wedding chamber.

אף חלוק קליות – in the place of Rabbi Yohanan ben Beroka they had the practice to distribute parched corn at the nuptials of virgins and if there weren’t witnesses that they did so at her wedding according to the custom of the nuptials of virgins and the Ketubah/marriage contract was lost, the husband is believed and she doesn’t collect anything other than a Maneh.

ומודה רבי יהושע – even though that above in the first chapter (Mishnah 6), regarding what she says: “after you betrothed me, I was raped,” Rabbi Yehoshua disputes Rabban Gamaliel and states, “we do not believe the woman.” In what she said: “after you betrothed me, I was raped,” and she disqualifies herself from [being able to marry into] the priesthood through “Miggo”-the legal rule according to which the deponent’s statement is accepted as true on the ground that, if he (or she) had intended to tell a lie, he/she might have invented one more advantageous to his/her case (see Talmud Ketubot 16a), for if she had wanted, she could have stated, “I was one who lost my hymen through an accidental lesion and was fit [to being able to marry into] the priesthood. These words [apply] where there is [a case] of prohibition or permission to prohibit [her to marry into] the priesthood or to validate it – in this Rabbi Yehoshua disputes Rabban Gamaliel and states that we don’t believe her through “Miggo,” but where there isn’t a case of prohibition and permission other than money at stake/eventual loss (see Talmud Ketubot 23b) such as, for example, where a person says to his fellow: “this field was your father’s, and I purchased it from him,” Rabbi Yehoshua agrees with Rabban Gamaliel that in a case like this, we believe him through “Miggo,” for if he had wanted, he could have said, “it is mine,” and when he said, “this field was your father’s, and I purchased it from him,” he Is believed.

ואם יש עדים שהיא של אביו אינו נאמן – In the Gemara (Talmud Ketubot 17b) it explains that this Mishnah comes to inform us as for example, that he did not consume other than two years in the presence of the father and one year in the presence of the son, since he did not pay him three years of legal claim of undisturbed possession during a legally fixed period in the lifetime of the father, the year that he ate in the presence of the son does not count for him for the count of the years of presumptive ownership.

אנוסים היינו – compulsion at the pain of death lest he kill him, but compulsion of money, lest he take his money [from him] and all the more so, if he said to him: “for most of the money that he gave us,” they are not believed, for no one incriminates himself (i.e., his testimony against himself has no legal effect), for a person is close to himself, and is not believed about himself, neither for acquittal nor for conviction. And similarly, those who are ineligible for testimony, which is on account of nearness but on account of transgression, they are not believed.

יוצא ממקום אחר – inscribed in another document that is in the possession of the Jewish court , and this same document came before us with this one and the writing of the signatories are similar one to the other.

הרי אלו נאמנים – for surely there are two witnesses on all of the handwritings.

צריכים לצרף עמהם אחר – that on their own signatures they testify, not on the Maneh/monetary portion (the weight of gold or silver equal to one hundred common or fifty sacred shekels) in the document , and they require two witnesses for each handwriting.

וחכ"א אומרים אינם צריכין לצרף עמהם חר – that on the Maneh/monetary portion in the document they are testifying and when this one says, “this is my signature,” and the other [witness] says, “this is my signature,” it is found that there are two witnesses for the monetary amount in the document and the Halakha is according to the Sages.

אם שנשאת – she did not actually get married, but rather, when they permitted her to get married, witnesses came that she had been taken captive,

she should not go forth (i.e., leave through divorce) from her first permission [to marry] and she should marry ab initio, but if witnesses came that she had been defiled, even if she had several children, she should go forth (i.e., leave the marriage).

שתי נשים שנשבו – that there are witnesses that they were taken captive.

שמעידות זו את זו – each one of them says, “my companion is pure.”

הרי אלו נאמנות – for with a captive woman, they were lenient to declare fit one witness, and even a slave and even a woman and even a minor who makes a statement in ignorance of its legal bearing, and as long as the witness testifies that he did not leave from her from the time that she was taken captive until the time that she left from the domain of the heathens (see also Tractate Yevamot, Chapter 16, Mishnah 7 and more crucially, the earliest of Mishnah texts, Tractate Eduyot, Chapter 6, Mishnah 1, especially the words of Rabbi Yehuda ben Baba).

אינן נאמנים – to give to them Terumah/priest’s due.

ובזמן שהן מעידין זה על זה – for each one says, “I and my colleague is a Kohen.”

ר' יהודה אומר אין מעלין לכהונה ע"פ עד אחד – even where there are not [witnesses] repaying each other (with mutual recommendations), and all the more so here, where one can be suspicious of repaying each other: “you testify about me and I [will testify] about you.”

עוררין – that they call upon him a name of disqualification, but there is no contesting the legitimacy of a person with less than two [people].

מעלין – where there aren’t [witnesses] repaying each other (with mutual recommendations), which is exactly what is between Rabbi Eliezer and the first Tanna/teacher of Rabbi Yehuda.

רשב"ג אומר מעלין לכהונה – In the Gemara (Tractate Ketubot 26a-26b) an objection is raised: Rabban Shimon ben Gamaliel is identical with Rabbi Eliezer and brings up that they disagree on whether they combine for testimony, such as the example that we treat here a case where the father of this [person] is a Kohen, and a rumor came out concerning him that he is the son of a divorced woman or a the son of a halutzah (where she removed the shoe of her dead husband’s brother who refused to leviratical marriage, and they put him down (from the status of priesthood) and one witness came and testified, “I know that he is a Kohen,” and they raised him [again] and [then] came two [other witnesses] and said [that] “he is the son of a divorced woman or the son of halutzah,” and they put him down [again] and [then] one witness came and said: “I know that he is a Kohen,” Rabban Shimon ben Gamaliel says that they raise him to the priesthood on [the testimony] of this last witness because they combine him with the first witness whose “voice” was voided, and who stated: “I know that he is a Kohen,” and even though they did not make their testimonies at the same time, their testimony combines and we state, we establish these two [witnesses] who stated that he is a Kohen with those two [witnesses] who stated that he is a the son of a divorced woman or the son of a halutzah, and we establish a person with his legal presumption, but for Rabbi Eliezer, we don’t raise him up until two witnesses will testify at the same time that he is a Kohen, but the Halakah is according to Rabban Shimon ben Gamaliel that the witnesses combine, even though they did not testify as one.

ע"י ממון מותרת לבעלה – for they are afraid of losing their money and don’t make it ownerless, and especially when the hand of the Israelites is strong over the idolaters, then she is permitted [to return] to her husband, even if her husband is a Kohen and it is not similar to a woman taken captive because they are frightened to lose their money, but when the hand of the idolaters is stronger, even through the case of money, she is prohibited to her husband if her husband is a Kohen, but if her husband is an Israelite, she is permitted in all matters, for the wife of an Israelite who meets with an accident is permitted to her husband.

כרכום – Aramaic translation is works of siege.

פסולות – they are prohibited to [marry] a Kohen for the wife of a Kohen is prohibited when she meets with an accident and if there is in the city a hiding place (see Tractate Ketubot 27a) that one woman can hide there, each one of the women of that city are believe to state, “I was hidden and I was not defiled,” and since she is able to say, “I was hidden,” she is believed; also when she stated: “I was not hidden and I was not defiled.”

המעון הזה – it is an oath.

אין אדם מעיד ע"י עצמו – and if a man testified about a woman taken captive that she is ritually pure, he should not marry her if he is a Kohen because of the suspicion and if he redeemed her from prison with his money, he may testify on her behalf and marries her for a person does not throw money at random (unless sure that there is no legal impediment to marrying the woman whom he is about to redeem)and if he did not known that she is pure, he would not give his money for her.

validating a document is all verbal, and the mitzvah of validating a document is from the rabbis and we are more lenient

שיצתה בהינומא וראשה פרוע – and she takes her Ketubah of two hundred [zuz] and even though they do not release money other than through clear testimony, it is different here, for most of the women are married as virgins, it is revealed as something general.

ושהיה איש פלוני יוצא מבית הספר – when we were studying as school children,

to eat Terumah and through this testimony, we feed Terumah of the Rabbis to him, such as for example Terumah/priest’s due that we remove from a pot without holes and things similar to it, but Terumah, according to the Torah, we don’t feed him through testimony such as this, and we do not suspect lest he ws the servant of a Kohen, for it is prohibited to teach the slave Torah.

ושהיה חולק עמנו על הגורן – and we do not suspect lest he was the servant of Kohen, for we do not distribute Terumah to a slave other than if his master is with him.

ושהמקום הזה בית הפרס – A person who plows the grave makes a a field of a square P’ras, declared unclean on account of crushed bones carried over it from a ploughed grave which is one hundred cubits for this is what they measured that the plough drags the bones of the dead and the defilement of the field of a square P’ras according to the Rabbis.

ועד כאן היינו באין בשבת – the Rabbinic Sabbath limits.

מעמד ומספד – a place which he had herei. to eulogize his dead and to make the “standing up and sitting down” (i.e., the halting of the funeral escort on returning from burial for lamentation or consolation) which they would do for the dead, in this he Is not believed, which is a monetary matter, and which requires complete testimony.