(Mishnah): If one witness says that he saw the murderer, and one witness says 'you did not see'; or, one woman says that she saw the murderer, and one woman says 'you did not see', they behead;

If one witness says that he saw, and two witnesses say 'you did not see', they behead. If two witnesses say that they saw, and one witness says 'you did not see', they do not behead.

(Gemara - Gidul bar Binyamin citing Rav): Whenever testimony of a woman is Kosher like that of a man, a man can contradict a woman, and a woman can contradict a man.

Question: [If so, our Mishnah] should teach 'if one witness says 'I saw the murderer', and a woman says 'you did not see', or a woman says 'I saw the murderer', and a witness says 'you did not see', [they behead]!

Answer: Indeed, Tana'im (people who recite Beraisos) of Rebbi's house taught so.

(Beraisa - in the name of R. Nechemyah): We follow the majority of testimony;

How is this? Two women and one woman - [Chachamim] made this like two witnesses and one witness (one cannot contradict two).

Limitation: This refers to a woman and women, but if there were 100 women and one witness, this is like a witnesses and a [contradictory] witness. (If they came together, we behead.)

(Mishnah): After murderers increased, Eglah Arufah was abolished;

This was after came Eliezer ben Dinai, and he was called Techina ben Prishah; they retracted to call him 'Ben ha'Rotzchan'.

(Gemara): 'Ben ha'Rotzchan' is the murdering son.

(Mishnah): When adultery became rampant, R. Yochanan ben Zakai abolished the Sotah water - "Lo Efkod Al Benoseichem Ki Siznenah..."

(Gemara): It is written "Ki Hem Im ha'Zonos Yefaredu", and it says "v'Haysah ha'Ishah l'Alah b'Kerev Amah" - this is at a time when her nation is Shalom, but not at a time when her nation is immodest.

When does the woman bear her sin? It is when the man (her husband) is clean from sin. (When he is not clean, the water does not check her.)

(Mishnah): When Yosi ben Yo'ezer Ish Tzreidah and Yosef ben Yochanan Ish Yerushalayim died, the Eshkolos (Ish sheha'Kol Bo - he is complete in Torah and Midos) ceased - "Ein Eshkol Le'echol Bikurah Ivesah Nafshi."

(Gemara): There was not another Eshkol until R. Akiva arose.

Question: Were all the Zugos (the Nasi and Av Beis Din - Avos 1:6-12) not Eshkolos?!

Answer: Rather, these (the Zugos) were leaders over Yisrael (obviously, they were Eshkolos); these (R. Akiva) were not leaders over Yisrael (we need to teach that he was a Eshkol).

(Beraisa): All the Zugos who arose from the death of Moshe until Yosi ben Yo'ezer Ish Tzreidah and Yosef ben Yochanan Ish Yerushalayim, one cannot find a shortcoming in them. [In the Zugos] until R. Yehudah ben Bava arose, one can find a shortcoming in them (they were not Shalem in Chasidus - YEFE MAR'EH. Mo'ed Katan 26a expounds about the Nasi and Av Beis Din in the days of Sha'ul. ALEI TAMAR (Chagigah 2:2) - there were Zugos from the days of Moshe, just greater mention was made of them starting with Yosi ben Yo'ezer and Yosef ben Yochanan, in order to combat the Hellenizers.)

They said about R. Yehudah ben Bava that all his deeds were l'Shem Shamayim, just he raised a small animal (one that does not work. Chachamim forbid this in Eretz Yisrael, lest one graze them in others' fields.)

The episode was as follows. Once, he fell sick, and doctors entered to check him. They said, his only cure is through warm milk (straight from the animal), for he was groaning.

What did he do? He took a goat and tied it to the legs of his bed. He suckled warm milk from it when he was groaning.

When Chachamim wanted to enter to be with him, they said 'how can we enter, and an armed robber is with him in the house?!'

At the time of his death, he said 'my only transgression was disobeying my colleague's words.' When he died, Chachamim meticulously inspected all his deeds, and they could not find any Aveirah except for that goat.

R. Shimon Shezuri said, my father's house were Ba'alei Batim in Galil. Why were they destroyed? They used to judge monetary cases with one judge, and raised small animals;

And we owned a forest near the city [for the animals to graze in], and there was [another's - RASHI Bava Kama 80a] field between us and [the forest], and the flock entered and left via the field (therefore they were punished).