[Avodah] Noshim daatan kalos

[rabbirichwolpoe at aol.com]

 Tshis sevra seeems to be supported by the issur of Yichud with one man and 2 women See Moe'd Ktan re: buring a kotton Daf 24.
 The Sevara there is advanced {I forget which Rishon} that nashim da'atan Kallos refers to the ease of seduction...
 
 IM kein that would mesh wit htestimony that women are easily swayed to change their mings or their version fo what they saw. 
 
 
    Kol Tuv
 Regards,
 RabbiRichWolpoe at aol.com   
 -----Original Message-----
 From: aswang at netvision.net.il
 To: avodah at aishdas.org
 Cc: chana at kolsassoon.org.uk
 Sent: Fri, 28 Jul 2006 2:58 AM
 Subject: Re: Noshim daatan kalos
 
  The psul eidus is a gzeiras hakasuv , but it appears that an attempt

is being made to offer a possible reason behind it. It could be

argued that there actually may be a connection between the underlying

reason for Daatan Kalos in its usual context as mentioned by CL,

and the psul eidus (which by the way, both apply to a woman with

the highest degree of chezkas Kashrus and neemonus), although this

connection is remote.



Eidus requires genuine independent thinking on the part of the

individual eid, such that the one witness formulates his own

understanding totally independently of the other witness. He cannot

rely on the other eid to supplement certain missing facts or points

or interpretations, and he has to have the whole story on his own.

Daatan Kalos is a result of a tendancy to collaborate with others

in deciding what to do and what is right to do, and possibly what

is the truth.  Chazal believe that one of a woman's attributes is

that she can never totally isolate herself from interaction with

others and influence by others (usually a good trait, but not

always). Accordingly, she possibly would reach decisions or conclusions

in a collaberative manner, and although those conclusions may be

the same at the end as those she would have reached had she been

able to emotionally isolate herself and analyze the event independently,

she did not follow the rigid cognitive steps needed in order to be

an eid. Stated differently, the perception was that a woman's

tendency to incorporate other's ideas into her own may lead her to

be unable to distinguish between what is actually her version and

what she has incorporated from others. Although the woman is totally

neemenes and we have no reason to believe that she would incorporate

anything untrue into her testimony, since the testimony may have

resulted from a process of synthesis that is not consistent with

the rigid requirements of eidus, the eidus becomes technically

invalid.



This explanation helps in answering why a woman is pasul according

to Rabbenu Tam who says that eidus can be sent biktav (and mipi

ksovom is only a problem where the eidim forgot the eidus) in which

situation there would seemingly be no breach of tznius.



Again, it is probably just simply a gzeiras hakasuv.



Avraham



   
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