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Why is a woman believed when she claims mukaseitz (physical trauma) without admitting relations? The Gemara (גמרא) explores whether credibility depends on migu (she could have claimed worse) or chazaka (presumptions). Different Amoraim offer competing frameworks for when testimony works against counter-presumptions.
This shiur analyzes Kesubos 13a, focusing on a complex Gemara (גמרא) discussing when a woman is believed regarding claims about her virginity and mukaseitz (physical trauma that could explain the absence of virginal signs). The central tension involves understanding why she would be believed in such cases given the principle of "bore v'shema lo bore yodef" (when one party is certain and the other uncertain, the certain party wins). The Gemara presents two main approaches to explain her credibility. The first teretz suggests she is believed due to a migu - since she could have made a stronger claim (saying the trauma occurred during relations, which would grant her a 200 dinar kesubah), we believe her weaker claim of trauma before relations (which only grants 100 dinars). The second teretz argues that chazaka (legal presumptions) supports her case.
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Kesubos 13a
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