Mesorat%20hashas for Yevamot 234:10

ותרצה לדרבי נחמיה הכי רבי נחמיה אומר כל מקום שהאמינה תורה עד אחד הלך אחר רוב דעות ועשו שתי נשים באשה אחת כשני אנשים באיש אחד אבל שתי נשים באיש אחד כפלגא ופלגא דמי:

And if you prefer I might reply: Wherever one eligible witness came first, even a hundred women<span class="x" onmousemove="('comment',' I.e., ineligible witnesses who, after the woman had married again, stated that her husband was not dead, ');">³⁴</span> are regarded as one witness.<span class="x" onmousemove="('comment',' As the evidence of a single witness when it is opposed to that of a previous witness whose evidence had already been accepted (cf. supra p. 828, n. 18) is completely disregarded, so is the evidence of the hundred women if it conflicts with that of the first eligible witnesses. ');">³⁵</span> But [here it is such a case] as, for example, where a woman witness came in the first instance;<span class="x" onmousemove="('comment',' And, on her evidence, the widow was permitted to marry again. As two women subsequently opposed the statement of the one, the marriage must be annulled by a letter of divorce. ');">³⁶</span> and [the statement] of R. Nehemiah is to be explained thus: R. Nehemiah stated, 'Wherever the Torah declares one witness credible, the majority of statements is to be followed, and [the evidence of] two women against one woman is given the same validity as that of two men against one man; but [the evidence of] two women against that of one man is regarded as half<span class="x" onmousemove="('comment',' Of a valid evidence, i.e., as that of one witness. ');">³⁷</span>

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