Jerusalem Talmud Yevamot 2.11

משנה: הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם וְאָמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם לֹא יִשָּׂא אֶת אִשְׁתּוֹ. מֵת הֲרַגְתִּיו אוֹ הֲרַגְנוּהוּ לֹא יִשָּׂא אֶת אִשְׁתּוֹ. רִבִּי יְהוּדָה אוֹמֵר הֲרַגְתִּיו לֹא תִינָּשֵׂא אִשְׁתּוֹ הֲרַגְנוּהוּ תִּינָּשֵׂא אִשְׁתּוֹ.

MISHNAH: If somebody brings a bill of divorce from overseas and says “it was written and signed in my presence”, he shall not marry the wife. “He died”, “I killed him”, or “we killed him”, he shall not marry the wife. Rebbi Jehudah said, “I killed him”, the wife cannot be married, “we killed him”, the wife can be married.

הלכה: הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם וְאָמַר. בְּפָנַיי נִכְתַּב וּבְפָנַיי נֶחְתַּם כול׳. מַהוּ נֶאֱמָן. שְׁמוּאֵל אָמַר. נֶאֳמָן לִיתֵּן גֵּט. אַסִּי אָמַר נֶאֱמָן לִכְנוֹס. רַב הוּנָא אָמַר בְּשֵׁם רַב. נֶאֱמָן לִכְנוֹס. רִבִּי יוֹחָנָן אָמַר נֶאֱמָן לִכְנוֹס וְאֵין לְמֵידִין הִימֶּינּוּ דָבָר אַחֵר. מַהוּ אֵין לְמֵידִין הִימֶּינּוּ דָבָר אַחֵר. אַחַת מִשָּׂדוֹתַיי מָכַרְתִּי וְאֵינִי יוֹדֵעַ לְמִי מָכַרְתִּיהָ. וּבָא אֶחָד וְאָמַר. אֲנִי הוּא שֶׁלְּקַחְתִּיהָ. לֹא כָל הֵימֵינוֹ. אַף בְּקִידּוּשִׁין כֵּן. אַחַת מִבְּנוֹתַיי קִידַּשְׁתִּי וְאֵינִי יוֹדֵעַ לְמִי קִידַּשְׁתִּיהָ. וּבָא אֶחָד וְאָמַר. אֲנִי קִידַּשְתִּיהָ. לֹא כָל הֵימֵינוֹ. מַתְנִיתָא פְלִיגָא עַל רַב. הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם וְאָמַר. בְּפָנַיי נִכְתַּב וּבְפָנַיי נֶחְתַּם. לֹא יִשָּׂא אֶת אִשְׁתּוֹ. תַּמָּן הוּחְזְקָה אֵשֶׁת אִישׁ בִּפְנֵי הַכֹּל. בְּרַם הָכָא לֹא הוּחְזְקָה אֵשֶׁת אִישׁ אֶלָּא בִּפְנֵי שְׁנַיִם. לִכְשֶׁיָּבוֹאוּ שְׁנַיִם וְיֹאמְרוּ. זֶה הוּא שֶׁקִּידֵּשׁ. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. זֶה אוֹמֵר. אֲנִי קִידַּשְׁתִּיהָ. וְזֶה אוֹמֵר. אֲנִי קִידַּשְׁתִּיהָ. שְׁנֵיהֶן נוֹתְנִין גֵּט. וְאִם רָצוּ אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס. פָּתַר לָהּ בְּאוֹמֵר. לְאֶחָד מִשְּׁנֵי אֵילּוּ קִידַּשְׁתִּיהָ וְאֵינִי יוֹדֵעַ אֵי זֶה הוּא. רִבִּי זְעִירָא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. קָדַם אֶחָד מֵהֶן וְכָנַס (אֵין) מוֹצִיאִין מִיָּדוֹ. הָדָא דְאַתְּ אָמַר. בְּשֶׁזֶּה אוֹמֵר. אֲנִי קִידַּשְׁתִּיהָ. וְזֶה אוֹמֵר. אֲנִי קִידַּשְׁתִּיהָ. וְקָדַם אֶחָד מֵהֶן וְכָנַס. אֲבָל אִם אָמַר אֲנִי קִידַּשְׁתִּיהָ. וּכְנָסָהּ. וּבָא אַחֵר וְאָמַר. אֲנִי קִידַּשְׁתִּיהָ. לֹא כָל הֵימֵינוֹ. וְתַנֵּי כֵן. אִם מִשֶּׁכְּנָסָהּ בָּא אַחֵר וְאָמַר. אֲנִי קִידַּשְׁתִּיהָ. לֹא כָל הֵימֵינוֹ.

HALAKHAH: “If somebody brings a bill of divorce from overseas and says”, etc. About what is he trustworthy? Samuel says, he is trusted to give a bill of divorce. Assi said, he is trusted to marry. Rav Huna said in the name of Rav: He is trusted to marry. Rebbi Joḥanan said, he is trusted to marry but one does not infer from this ruling anything for another case. What means, one does not infer from this ruling anything for another case? I sold one of my fields but I do not remember to whom I sold it. If someone comes and says, I bought it, he is not trusted in any way. In qiddushin, the same holds. “ I betrothed one of my daughters but I do not remember to whom I betrothed her. If someone comes and says, I gave her qiddushin,” he is not trusted in any way. The Mishnah disagrees with Rav: “If somebody brings a bill of divorce from overseas and says, it was written and signed in my presence, he shall not marry the wife.” There, she is considered by everybody to be a married woman. Here, she is considered to be a married woman only by two persons. One waits until these two come and say, this is the man who gave her qiddushin. The Mishnah disagrees with Rebbi Joḥanan: “ This one says, I gave her qiddushin, and that one says, I gave her qiddushin. Both of them give a bill of divorce, but if they agree, one gives a bill of divorce and the other one marries.” He explains this, if [the father] says, I did betroth her to one of these two but I do not remember which one it was. Rebbi Ze‘ira, Rebbi Yasa, in the name of Rebbi Joḥanan: If one of them jumped the gun and married her, one does remove her from him. That is, if this one says, I gave her qiddushin, and that one says. I gave her qiddushin and one of them jumped the gun and married her. But if he said, I gave her qiddushin and married her, and another one comes and says, I gave her qiddushin, he is not trusted in any way. It was stated thus: If after the marriage another man comes and says, I gave her qiddushin, he is not trusted in any way.

מַה נַפְשֵׁךְ. קְטָלֵיהּ. הֶחָשׁוּד עַל הַדָּבָר לֹא דָנוֹ וְלֹא מֵעִידוֹ. לֹא קְטָלֵיהּ. בַּחַיִים הוּא.

As you take it, if he killed him, a suspect in a case can neither judge nor testify in it. If he did not kill him, the person is alive.

הָרַגְנוּהוּ. מֵעַתָּה קְטָלֵיהּ. תִּינָּשֵׂא לַאֲחֵרִים וְלֹא לוֹ. אָמְרוּ לִפְנֵי רִבִּי יוּדָה. מַעֲשֶׂה בְּלֵיסְטֵיס אֶחָד שֶׁנִּתְפַּס בְּקַיְסָרִין שֶׁבְּקַפַּדוֹקִיָיא. עִם כְּשֶׁהוּא יוֹצֵא לִיהָרֵג אָמַר לָהֶן. צְאוּ וְאִמְּרוּ לְאִשְׁתּוֹ שֶׁלְּשִׁמְעוֹן בֶּן כָּהֲנָא שֶׁהָרַגְתִּיו בִּכְנִיסָתוֹ לְלוֹד. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְקִיְימוּ אֶת דְּבָרָיו. אָמַר לָהֶן רִבִּי יוּדָה. מִשָּׁם רְאָיָיה. וַהֲלֹא לֹא אָמַר אֶלָּא הָרַגְנוּהוּ.

“We killed him,” she should be married to others but not to him. “They said before Rebbi Jehudah, it happened that a robber was caught in Kappadokian Caesarea. When he went out to be executed, he said to them, go and tell the wife of Simeon ben Cahana that I killed him when he was coming into Lydda. The case came before the Sages and they confirmed his words. Rebbi Jehudah said to them: Is that a proof? He only said, we killed him.”