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You asked about the case where Shimon has a written ruling of beit din stating that Reuven owes him money and now Reuven claims that he paid after beit din’s ruling and Shimon denies receiving it.
You should know that this is the subject of a machloket between the Ra’avya, who says that the defendant is believed that he paid, and the Maharam, who says that he is not believed. The Maharam brought a proof. [Our text of the Maharik says that the proof is from the 10th perek of Bava Batra, but the Beit Yosef (Choshen Mishpat 19) cites Teshuvot Maimoniot, Mishpatim 66 as the location of the Maharam and, there he brings the following proof from the 1st perek of Bava Metzia (17a). The gemara says that if beit din instructed the defendant to pay, he is believed to say that he did so, and therefore if the plaintiff requests somewhat after the ruling to commit it to writing, we do not do so out of concern that the award was already paid. The Maharam reasons that the subsequent transcribing of the ruling is problematic only if it will prevent the defendant from claiming that he paid. So, it is apparent from the gemara’s concern that the defendant is not believed when there is a written ruling, only when the ruling is oral.]
However, even the Maharam said that the defendant is not believed only in regard to a written ruling of the beit din that is responsible for the proceedings. However, even regarding something in writing, if it is a case where a local beit din heard the claims and sent them to a more knowledgeable beit din to decide the matter, the response of the experts is not considered a written ruling that precludes the defendant from being believed that he paid. [The logic is that the reason a debtor is not believed to say he paid his debt when there is a document (shtar) asserting the debt is that the document is written specifically to insure payment and exclude the possibility of a claim he paid. The argument of the Rishonim (see Beit Yosef, Choshen Mishpat 39) is whether a ruling is written for that purpose or for some other. If so, it is clear that the written response of the expert beit din, which simply needed to communicate their opinion to the original beit din, is not significant in this regard.]
[The Maharik is cited by the Beit Yosef in CM 19 but not in the Shulchan Aruch. Regarding the machloket between the Ra’avya and the Maharam, the Shulchan Aruch (CM 39:10) rules like the Maharam that when the plaintiff possesses a written ruling, the defendant requires proof that he paid. The Rama adds two limitations: 1. The defendant must have been told that the plaintiff is receiving a written ruling; 2. If a significant amount of time goes by without the plaintiff demanding payment of the debt, we can assume that it was because the defendant already paid.]
P'ninat Mishpat (829)
Various Rabbis
257 - Haste Makes Waste
258 - Claim that One Paid an Award
259 - Returning an Owner’s Family Members
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Various Rabbis
Various Rabbis including those of of Yeshivat Bet El, such as Rabbi Chaim Katz, Rabbi Binyamin Bamberger and Rabbi Yitzchak Greenblat and others.
Moreshet Shaul Moreshet Shaul: A Crown and its Scepter – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 294-5
P'ninat Mishpat P'ninat Mishpat: A Contractor’s Leaving the Job in the Middle – part II
based on ruling 84013 of the Eretz Hemdah-Gazit Rabbinical Courts
P'ninat Mishpat P'ninat Mishpat: Undoing a Problematic Partnership – part III
based on ruling 84061 of the Eretz Hemdah-Gazit Rabbinical Courts
P'ninat Mishpat P'ninat Mishpat: Smoking Rights in a Rental? – part II
based on ruling 85076 of the Eretz Hemdah-Gazit Rabbinical Courts
P'ninat Mishpat P'NINAT MISHPAT: A Mess of Loans, Repayments and Grievances – part II
based on ruling 83033 of the Eretz Hemdah-Gazit Rabbinical Courts
Rabbis in Midrash
Lessons
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
