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<div>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.<br>
The Sevara there is advanced {I forget which Rishon} that nashim da'atan Kallos refers to the ease of seduction...<br>
<br>
IM kein that would mesh wit htestimony that women are easily swayed to change their mings or their version fo what they saw. <br>
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<div style="clear: both;">Kol Tuv<br>
Regards,<br>
RabbiRichWolpoe@aol.com</div>
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-----Original Message-----<br>
From: aswang@netvision.net.il<br>
To: avodah@aishdas.org<br>
Cc: chana@kolsassoon.org.uk<br>
Sent: Fri, 28 Jul 2006 2:58 AM<br>
Subject: Re: Noshim daatan kalos<br>
<br>
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<pre><tt>The psul eidus is a gzeiras hakasuv , but it appears that an attempt<br>
is being made to offer a possible reason behind it. It could be<br>
argued that there actually may be a connection between the underlying<br>
reason for Daatan Kalos in its usual context as mentioned by CL,<br>
and the psul eidus (which by the way, both apply to a woman with<br>
the highest degree of chezkas Kashrus and neemonus), although this<br>
connection is remote.<br>
<br>
Eidus requires genuine independent thinking on the part of the<br>
individual eid, such that the one witness formulates his own<br>
understanding totally independently of the other witness. He cannot<br>
rely on the other eid to supplement certain missing facts or points<br>
or interpretations, and he has to have the whole story on his own.<br>
Daatan Kalos is a result of a tendancy to collaborate with others<br>
in deciding what to do and what is right to do, and possibly what<br>
is the truth. Chazal believe that one of a woman's attributes is<br>
that she can never totally isolate herself from interaction with<br>
others and influence by others (usually a good trait, but not<br>
always). Accordingly, she possibly would reach decisions or conclusions<br>
in a collaberative manner, and although those conclusions may be<br>
the same at the end as those she would have reached had she been<br>
able to emotionally isolate herself and analyze the event independently,<br>
she did not follow the rigid cognitive steps needed in order to be<br>
an eid. Stated differently, the perception was that a woman's<br>
tendency to incorporate other's ideas into her own may lead her to<br>
be unable to distinguish between what is actually her version and<br>
what she has incorporated from others. Although the woman is totally<br>
neemenes and we have no reason to believe that she would incorporate<br>
anything untrue into her testimony, since the testimony may have<br>
resulted from a process of synthesis that is not consistent with<br>
the rigid requirements of eidus, the eidus becomes technically<br>
invalid.<br>
<br>
This explanation helps in answering why a woman is pasul according<br>
to Rabbenu Tam who says that eidus can be sent biktav (and mipi<br>
ksovom is only a problem where the eidim forgot the eidus) in which<br>
situation there would seemingly be no breach of tznius.<br>
<br>
Again, it is probably just simply a gzeiras hakasuv.<br>
<br>
Avraham<br>
<br>
</tt></pre>
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