Jerusalem Talmud Shevuot 4.3

משנה: כָּפְרוּ שְׁנֵיהֶם כְּאַחַת שְׁנֵיהֶן חַיָיבִין. בְּזֶה אַחַר זֶה הָרִאשׁוֹן חַיָיב וְהַשֵּׁנִי פָטוּר. כָּפַר אֶחָד וְהוֹדָה אֶחָד הַכּוֹפֵר חַיָיב. הָיוּ שְׁתֵּי כִתֵּי עֵדִים כָּפְרָה הָרִאשׁוֹנָה וְאַחַר כָּךְ כָּפְרָה הַשְּׁנִיָיה שְׁתֵּיהֶן חַיָיבוֹת מִפְּנֵי שֶׁהָעֵדוּת יְכוֹלָה לְהִתְקַיֵּם בִּשְׁתֵּיהֶן:

MISHNAH: If both of them disavowed simultaneously, both of them are liable; one after the other, the first is liable but the second is not liable. If one reneged but one confessed, the one who disavowed is liable. If there were two groups of witnesses, if the first group disavowed and after this the second, both are liable since testimony could be upheld by either one of them.

הלכה: כָּפְרוּ שְׁנֵיהֶן כְּאַחַת כול׳. הִפְרִישׁוּ קָרְבָּנָן וְאָמְרוּ. הֲרֵי אָנוּ הוֹלְכִין לִכְפוֹר בְּבֵית דִּין. הָדָא הִיא דְתַנֵּי רִבִּי חִיָיה. קָרְבָּנוֹ לַיי עַל נִזְרוֹ. שֶׁיַּקְדִּים נִזְרוֹ לְקָרְבָּנוֹ וְלֹא שֶׁיִּקְדּוֹם קָרְבָּנוֹ לְנִזְרוֹ. נִשְׁבְּעוּ חוּץ לְבֵית דִּין הִפְרִישׁוּ קָרְבָּנָן וְאָמְרוּ. הֲרֵי אָנוּ הוֹלְכִין לִכְפוֹר בְּבֵית דִּין. מָה אַתְּ עֲבִיד לֵיהּ. כְּמִי שֶׁקָּדַם חֶטְאוֹ לְקָרְבָּנוֹ אֹו מֵאַחַר שֶׁאֵין חַיָיבִין אֶלָּא בְבֵית דִּין כְּמִי שֶׁקָּדַם קָרְבָּנָם לַחֲטָאָם.

HALAKHAH: “If both of them disavowed simultaneously,” etc. If they dedicated a sacrifice and said, we are going to disavowe in court. This is what Rebbi Ḥiyya stated, his sacrifice for the Eternal for his vow of nazir; that his vow of nazir precede his sacrifice, not that his sacrifice precede his vow of nazir. If they were sworn to out of court, dedicated a sacrifice and said, we are going to renege in court, how do you treat this? As if his sin did precede his sacrifice or since the are liable only in court as if their sacrifice did precede their sin?

כֵּינִי מַתְנִיתָה. כָּפַר אֶחָד וְהוֹדָה אֶחָד הַכּוֹפֵר חַיָיב. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָה וְהוּא שֶׁיַּחֲזוֹר בּוֹ שֵׁינִי בְתוֹךְ כְּדֵי דִיבּוּר הָרִאשׁוֹן. שֶׁאִם יַחֲזוֹר בּוֹ רִאשׁוֹן מְקַבְּלִין אוֹתוֹ. נַעֲשֶׂה שֵׁינִי רִאשׁוֹן.

So is the Mishnah: “If one disavowed but one confessed, the one who disavowed is liable.” Rebbi Yose said, our Mishnah if the second changed his opinion immediately after the speaking of the first. Because if the first changed his opinion, one would accept him; then the second would become the first.

הָיוּ עֲשָׂרָה. אִית תַּנָּיֵי תַנֵּי. הָרִאשׁוֹן חַיָיב וְכולָּן פְּטוּרִין. אִית תַּנָּיֵי תַנֵּי. הָאַחֲרוֹן פָּטוּר וְכוּלָּן חַיָיבִין. מָאן דָּמַר. רִאשׁוֹן חַיָיב וְכולָּן פְּטוּרִין. כְּמָאן דָּמַר. תִּתְקַיֵים עֵדוּת בַּשְּׁאָר. מָאן דָּמַר. אַחֲרוֹן פָּטוּר וְכוּלָּן חַיָיבִין. כְּמָאן דָּמַר. עֵדוּת שֶׁבָּטְלָה מִקְצָתָהּ בָּטְלָה כוּלָּהּ. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָה אָמְרָה כֵן. הָיוּ שְׁתֵּי כִיתֵּי עֵדִים. לֹא מַר אֶלָּא שְׁתַּיִם. הָא אַחַת עֵדוּת שֶׁבָּטְלָה מִקְצָתָהּ בָּטְלָה כוּלָּהּ.

If they were ten. There are Tannaïm who state, the first one is liable and all the rest are not liable. There are Tannaïm who state, the last one is not liable and all the rest are liable. The one who said, the first one is liable and all the rest are not liable, holds with him who said, the testimony can be verified by the remaining [witnesses]. The one who said, the last one is not liable and all the rest are liable, holds with him who said, testimony that was partially invalidated is totally invalidated. Rebbi Yose said, the Mishnah says so: “if there were two groups of witnesses.” He only said “two”. Therefore if there had been one, testimony that was partially invalidated it is totally invalidated.