I was on my way back from the sea and thinking about Bava Metzia page 97 and Ketuboth page 12 and suddenly it occurred to me what I think is a real problem. In Bava Metzia we say certain and doubt, certain is not better. It is an argument there, but the law is certain is not better. You could say maybe that is because status of money. {The case there is two people come to court. One says you owe me 50 shekels. The other says I do not know.)} However, in Ketuboth page 12 the Ramban, Rashba and Rabbainu Yona all say when a newly married bride says she was raped after the engagement she is believed in terms of the Ketuba and also, she is permitted to her husband, and there is also status of money working against her. Still, the Gemara brings that the reason she is believed is because certain and doubt, certain is better. And though the Rambam does not permit her to her husband who is a kohen since the sex might have been after the engagement (willingly, or not she is forbidden to him,) still she gets the ketubah.------------------------------------I was on my way back from the sea and thinking about בבא מציעא דף צ''ז ע''ב and כתובות דף י''ב and suddenly it occurred to me what I think is a real problem. In בבא מציעא we say certain and doubt, certain is not better ברי ושמא לאו ברי עדיף. It is an argument there, but the law is certain is not better. You could say maybe that is because יזקת ממנן. {The case there is two people come to court. One says you owe me חמישים shekels. The other says I do not know.)} However, in כתובות י''ב the רמב''ן, רשב''א and רבינו יונה all say when a newly married bride says she was raped after the engagement she is believed in terms of the כתובה and also, she is permitted to her husband, and there is also חזקת ממון working against her. Still, the גמרא brings that the reason she is believed is because certain and doubt, certain is better, ברי ושמא ברי עדיף . And though the רמב''ם does not permit her to her husband who is a כהן since the sex might have been after the engagement (willingly, or not she is forbidden to him,) still she gets the כתובה.