Related%20passage for Yevamot 2:9

הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם, וְאָמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, לֹא יִשָּׂא אֶת אִשְׁתּוֹ. מֵת, הֲרַגְתִּיו, הֲרַגְנוּהוּ, לֹא יִשָּׂא אֶת אִשְׁתּוֹ. רַבִּי יְהוּדָה אוֹמֵר, הֲרַגְתִּיו, לֹא תִנָּשֵׂא אִשְׁתּוֹ. הֲרַגְנוּהוּ, תִּנָּשֵׂא אִשְׁתּוֹ:

If one brings a get from abroad, and he says: "Before me it was written, and before me it was signed" [He must say this, as explained in Gittin — according to one view because (abroad) they are not versed in (the knowledge that a get must be written ) lishmah — to its particular end — and, according to another view, because certifying witnesses are not generally available there], he may not marry his (the divorcer's) wife. [For we have only his testimony to rely upon (and he may be lying in order to marry her)]. If he says: "He died" or "I killed him" or "We killed him," he may not marry his wife. [For since she weds on the basis of his testimony, there may be talk that he "cast his eyes upon her" and testified falsely to be able to wed her. But she may marry another; for a woman may be married on the basis of the testimony of one witness.] R. Yehudah says: If he says: "I killed him," his wife may not marry [on the basis of his testimony, even to another. For he is an evil-doer (by his own admission); and the Torah forbids the testimony of an evil-doer. But the halachah is not in accordance with R. Yehudah, it being ruled that a man does not render himself an evil-doer, being "solicitous" of himself. We believe him, then, as to the other's having been killed; but not as to his having killed him. So that even if he says: "I killed him," his wife may marry.] [The gemara explains this ("We killed him") to mean: "I was with his killers, but I did not kill him."]

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