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Why would a woman claiming "mishrastani nanasti" win 200 zuz when saying "mukaseitzani tachtecha" would only yield 100? The shiur explores the paradox of a migo where the alternative claim produces less money. Rashi (רש"י)'s innovative approach suggests this migo works because it demonstrates truthfulness - only an honest person would admit to losing her virginity and disqualify herself from marrying a kohen.
The shiur analyzes a complex sugya in Kesubos dealing with the application of migo in cases where a woman claims different circumstances regarding the loss of her virginity. The central problem emerges from the Gemara (גמרא)'s discussion of three different claims: mishrastani nanasti (I was violated after erusin), mukaseitzani tachtecha (I was a virgin under you), and mukaseitzani lo tachtecha (I was not a virgin under you). Rabbi Zweig presents two fundamental questions that challenge the conventional understanding of migo. First, why didn't Rabbi Yochanan establish the case according to the Chachamim rather than Rabbi Meir? If mukaseitzani tachtecha yields 200 zuz, there would be no need to invoke Rabbi Meir's position. Second, and more puzzling, how can there be a valid migo when the alternative claim (mukaseitzani tachtecha) would result in less money (100 zuz) than the current claim (mishrastani nanasti for 200 zuz)?
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Kesubos 12b
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