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Why would Rav Gamaliel's principle accepting a woman's testimony need additional rov kasher support? The shiur explores whether different types of chazakos - cheskas tzadekes versus cheskas kashrus - create different evidentiary requirements. The analysis shows how bedieved isn't about tragedy but about overturning established psak.
The shiur analyzes a complex sugya in Kesubos 30b dealing with the interplay between a woman's testimony (bari), Rav Gamaliel's halachic position, and the requirement for rov kasher. The central question is why the Gemara (גמרא) would require additional supporting evidence (rov kasher) when Rav Gamaliel already accepts her testimony as reliable. Rabbi Zweig addresses several fundamental problems in understanding this Gemara, working through the commentaries of Rashi (רש"י), Tosafos (תוספות), and the Rosh. The shiur begins by examining the apparent contradiction: if Rav Gamaliel holds that we accept her bari (clear testimony), why would we need rov kasher as additional support? The Gemara states that without the husband's admission (lo modeh), we still follow Rav Gamaliel, but Abaye adds that if the husband doesn't admit, Rav Gamaliel would be machshir (validate her). However, the requirement for rov kasher seems to undermine this position.
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Kesubos 30b
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