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Can witnesses incriminate themselves by admitting "eid sheker he'edeti" (I testified falsely)? The shiur examines whether this creates a din of hazamah or garmi, analyzing Rashi (רש"י)'s position that self-admission of false testimony constitutes hazamah despite the Mishna's requirement of being mazim on location.
This shiur delves into a fundamental question in the laws of eidim zomemim (conspiring witnesses): whether witnesses can incriminate themselves through admission of false testimony. The discussion begins with the Gemara (גמרא)'s statement "eid sheker he'edeti" (I testified falsely) and the resulting halachic implications. Rashi (רש"י)'s position emerges as central to the analysis. According to Rashi, when a witness admits "eid sheker he'edeti," this creates a din of hazamah (conspiring testimony) rather than garmi (indirect damage). This presents a significant difficulty because the Mishna explicitly states that hazamah requires being mazim "al guf hash'eidus" - testimony about where the witnesses were located during the alleged incident, not self-incrimination.
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Why does halacha forbid entering dangerous places if everything happens by Divine decree? The shiur examines the debate between Rashi and Tosfos on traveling at night, developing a fundamental distinction: Rashi holds one must avoid even deserved punishments that Hashem delays through mercy, while Tosfos holds the prohibition addresses self-inflicted harm through free will. This framework reveals how people rationalize self-destructive behavior as "hashgacha."
Why does the Gemara praise hospitality to scholars as a unique mitzvah rather than ordinary hachnasas orchim? The shiur distinguishes two mitzvahs: hachnasas orchim (providing for those in need) and connecting to talmidei chachamim (cleaving to God through scholars). Yisro's meal for the Jewish leaders wasn't charity—it was his way of bonding with those transformed by Torah, teaching that learning must fundamentally change who we are.
Makkos 5a
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