Excellent, excellent question. There are many different aspects to this שאלה:
(As an aside, עד אחד נאמן באיסורין has nothing to do with עדות אשה, so the title of the post is slightly misleading)
1) Obviously the מחלוקת between the רמב״ם and the ראב״ד regarding whether כאשר זמם is applied to a שוגג.
(Somewhere in פרק כ׳ עדות)
2) Whether this מחלוקת extends to לא תענה or not. (חזון איש somewhere in מרובה)
3) Whether an עד אחד is included in לא תענה and הזמה
4) If it does, is עדות אשה, where an עד אחד is only נאמן because of דייקא ומינסבא, considered an עד with regards to לא תענה (Reb Akiva Eiger in a tshuva towards the end of chelek alef)((also in דרוש וחידוש somewhere i think i remember))הרבה יש לפלפל בדבריו
5) Assuming there is no איסור דאורייתא, is there an inyan of שוגג by dirabonons? (נתיבות, reb elchonon, and so on)
And obviously all the roshei yeshiva, etc. who weigh in with their two cents on these inyanim.
ישמע חכם ויסף לקח וכו׳
הרבה יש לפלפל בזה and you could rest assured that אין כאן מקומו.
Honestly it’s nice to have a breath of fresh air from all the balderdash that goes on here about Trump and Kamala Harris and the rest of the idiotic buffoonery which people have been taught is important. Keep ’em coming!