Eide sind zwei [dh zwei sind ausdrücklich in der Thora geschrieben, nämlich. (3. Mose 5: 4): "Oder wenn eine Seele schwört, mit den Lippen auszusprechen, schlecht zu tun oder Gutes zu tun": "Ich werde essen"—Gutes tun; "Ich werde nicht essen"—krank machen, sich berauben. Gleiches gilt für alle Dinge, die in Zukunft getan oder nicht getan werden müssen, "schlecht zu tun oder Gutes zu tun", was die Zukunft bedeutet.], Die vier sind. [Zwei weitere, die nicht geschrieben sind, sind hinzuzufügen: in der Vergangenheit getan oder nicht getan zu haben, z. B. "Ich habe gegessen" (als er nicht gegessen hat); "Ich habe nicht gegessen" (als er gegessen hat)]. Das Bewusstsein der Unreinheit [(3. Mose 5: 2): "Oder wenn eine Seele etwas Unreines berührt" in Bezug auf die Verunreinigung des Heiligtums und seiner geheiligten Gegenstände] sind zwei [Zwei sind ausdrücklich geschrieben (ebd.): "Und es wird verborgen von ihm, und er ist unrein ", was impliziert, dass seine Unreinheit vor ihm" verborgen "ist, weshalb er geheiligtes Fleisch isst—einer; oder betritt das Heiligtum—zwei], die vier sind. [Zwei weitere Verpflichtungen sind hinzuzufügen: "Verborgenheit" des geheiligten Fleisches und "Verborgenheit" des Heiligtums, wenn er sich bewusst ist, dass er unrein ist.] Die Yetzioth (verbotene Handlungen des Tragens) des Schabbats sind zwei, das sind vier . [Das Tragen vom privaten zum öffentlichen Bereich ergibt sich aus (2. Mose 36: 6): "Und Mose befahl und sie leiteten einen Anruf durch das Lager und sagten:"—Nicht vom privaten zum öffentlichen Bereich ausführen. ("zwei" :) eins für den Mann, der draußen steht, der seine Hand hineinlegt, einen Gegenstand nimmt und ihn draußen platziert; und eine für den Mann, der drinnen steht, der einen Gegenstand von seinem Platz nimmt und ihn nach draußen stellt. ("welche sind vier" :) Es müssen zwei weitere hinzugefügt werden, um sie darin zu platzieren, obwohl sie nicht geschrieben sind. Denn so wie die Schrift eine Domäne durch Ausführen von einer Domäne in eine andere verbot (übertrug), so verbot sie das Platzieren innerhalb einer Domäne; eine für einen Mann, der drinnen steht, seine Hand nach außen streckt, ein Objekt nimmt und es hineinbringt, und eine für einen Mann, der draußen steht, ein Objekt von seinem Platz nimmt und es nach innen legt.] Beobachtungen von Pestflecken sind zwei [Zwei sind explizit geschrieben (3. Mose 13: 2): "se'eth" und "bahereth"], das sind vier [die tellah (Ableitung) von se'eth und die tellah von bahereth, die nicht explizit geschrieben sind.]
Bartenura on Mishnah Shevuot
שבועות שתים – it is written in Scripture explicitly (Leviticus 5:4): “Or when a person utters an oath to bad or good purpose.” If he eats, it is for a good purpose; if he doesn’t eat, it is for a bad purpose, for he afflicts himself, and the same law applies for everything that is yes/positive or no/negative in the future, for to do bad or to do good in the future is implied.
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English Explanation of Mishnah Shevuot
Introduction
Mishnah one is an introductory mishnah to the entire tractate. Besides mentioning oaths it mentions knowledge of impurity, a topic to be discussed throughout the remainder of the chapter.
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שהן ארבע – one includes two others that are not written, and they are, yes/positive and no/negative that is of the past, such as “I ate or I did not eat, or I did not eat and I ate.
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English Explanation of Mishnah Shevuot
Oaths are of two kinds, subdivided into four; There are two kinds of oaths of “expression” (category one above, in introduction) which are explicit in the Torah: 1) A person swears to do something such as eating; 2) A person swears to refrain from doing something. If a person takes such an oath and then breaks it, he will be obligated to bring a sacrifice to atone for his sin (see Leviticus 5:4-13). The types of oaths specifically referred to in the Torah are oaths regarding the future, that a person will or will not do something. The Sages added two more types of oaths: those taken with regards to the past: 1) A person swears that he did do something; 2) A person swears that he did not do something. This is what the mishnah means when it says that there are two types of oaths which are four.
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יעידות הטומאה – (Leviticus 5:2): “Or when a person touches an unclean thing” that is stated in Leviticus near the defiling of the Temple and its holy objects.
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English Explanation of Mishnah Shevuot
The laws concerning the discovery of having contracted uncleanness are of two kinds, subdivided into four; There are two types of sins mentioned in the Torah with regards to one who becomes impure without realizing it. The first is one who is impure and then eats holy food, such as sacrifices or terumah (heave offering). The second is one who is impure and then enters the Temple. One who had intentionally committed one of these acts would be obligated for kareth (excommunication). Our mishnah teaches that one who unintentionally does one of these acts, and later realizes what he has done, is obligated to bring a sacrifice. The Sages added two other types of sins of this nature. 1) A person knew that he was impure but did not know that what he was eating was holy food; 2) A person knew that he was impure but entered the Temple without realizing that he was doing so. In both of these cases the person is again obligated for a sacrifice.
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שתים – are written in the Biblical verse, as it is written (Leviticus 5:2): “and the fact has escaped him, and then, being unclean, [he realizes his guilt],” implying that the defilement that escaped from him, and through that act of forgetfulness/having escaped from him, he ate holy meat, which is one [sin], or entered into the Sanctuary, which is two.
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English Explanation of Mishnah Shevuot
The laws concerning carrying on the Sabbath are of two kinds, subdivided into four. On the Sabbath it is forbidden to carry an object from the private domain to the public domain. The two primary categories of this prohibition are: 1) A person stands in the public domain and puts his hand into the private domain and brings something out; 2) A person stands in the private domain and puts something out into the public domain. The Sages taught that there are another two categories of forbidden carrying: 1) A person stands in the private domain and puts his hand out into the public domain and brings something in; 2) A person stands in the public domain and puts something from there into the private domain. These laws are discussed at greater length in Tractate Shabbath. They are only mentioned here due to the similarity in language with the first two sections.
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שהן ארבע – one can include another two obligations. The escaping from him of holiness and the escaping of him of the Sanctuary and he remembered the defilement.
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English Explanation of Mishnah Shevuot
The symptoms of negas are of two kinds, subdivided into four. A nega is a skin disorder, discussed at length in Leviticus 13. It is often referred to as leprosy but in truth we do not know precisely what disease is referred to in the Torah. Our mishnah teaches that there are two types of negas mentioned specifically in the Torah: 1) A swelling; 2) A discoloration. The Sages added two more types of negas, both of which are learned from the word “rash” mentioned in the verse. These laws are discussed at greater length in Tractate Negaim.
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יציאות שבת – removal from the private domain to the public domain, [whereby] we derive it from the Biblical verse (Exodus 36:6): “Moses thereupon had this proclamation made throughout the camp: [‘Let no man or woman make further effort towards gifts for the sanctuary!’]; you should not remove from the private domain to the public domain.
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אחת – one – to the person who stands outside and stretches his hand inside and took the object and removed it, and the other for the person who stands inside and takes the object from his place and takes it outside.
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שהן ארבע – one can add another two of bringing in, even though they are not written, for just as the Torah was strict from domain to domain regarding removing/taking out, so it was strict on bringing inside, one for the purpose standing inside and removing his hand to outside and taking the object and bringing [it] inside, and the other – for the person who stands outside and takes the object from his place and stretches [his hand] inside and places it [within].
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מראות נגעים שתים – it is written in Scripture (Leviticus 13:2): “a swelling, [a rash], or a discoloration, [and it develops into a scaly affection on the skin of his body.”
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שהן ארבע – the subspecies of a swelling and the subspecies of a discoloration, and they are not written explicitly in Scripture.
