Der Eid des Zeugnisses wird bei Männern und nicht bei Frauen geleistet [es wird geschrieben (3. Mose 5: 1): "und er ist ein Zeuge." Die Schrift spricht von jemandem, der aussagen kann, und eine Frau kann nicht bezeugen, wie geschrieben steht (5. Mose 19:17): "Dann werden die beiden Männer stehen."—Männer und nicht Frauen. Und dieser Vers spricht von Zeugen, die dort geschrieben stehen: "zwei" und anderswo (ebd. 14): "Durch das Wort zweier Zeugen."], Mit Nicht-Verwandten und nicht mit Verwandten, [Verwandte, die nicht aussagen können Es steht geschrieben (ebd. 24:16): "Väter sollen nicht von Söhnen getötet werden"—durch das Zeugnis der Söhne. Gleiches gilt für die anderen Verwandten.], Für diejenigen, die kasher sind, und nicht für diejenigen, die pasul ("abgelehnt") sind [wie diejenigen, die der Todesstrafe unterliegen, diejenigen, die Streifen ausgesetzt sind, und Räuber, die dies sind genannt "Übeltäter", und die Thora schreibt (2. Mose 23: 1): "Machen Sie einen Übeltäter nicht zum Zeugen."] Und es kommt nur bei denen zustande, die aussagen können, [um einen König auszuschließen, der nicht aussagt, und diejenigen, die nicht in der Lage sind, durch rabbinische Verordnung auszusagen, wie Spieler und Taubenrenner.], vor Beth-Din und nicht vor Beth-Din durch seinen eigenen Mund [dh wenn er selbst sagt: "Ich schwöre, dass ich kein Zeugnis kenne." Für Sie "haftet er, ob er vor Beth-Din geschworen hat oder nicht.] Und (wenn sie von anderen beschworen werden), haften sie nicht, es sei denn, sie leugnen (besitzen Zeugnis) in Beth-Din. [zB wenn man zu ihnen sagt: "Ich bitte dich, zu kommen und für mich auszusagen", und sie sagen: "Wir kennen kein Zeugnis für dich", haften sie nicht, es sei denn, sie leugnen es in Beth-Din, so wie es ist geschrieben (3. Mose 5: 1): "Wenn er es nicht weiß, wird er seine Sünde tragen"—an einem Ort (Beth-Din), an dem es nützen würde, wenn er es sagte. Und der Vers spricht von jemandem, der von anderen getragen wird.] Dies sind die Worte von R. Meir. [Die Halacha stimmt nicht mit R. Meir überein.] Die Weisen sagen: Ob sie selbst schwören oder von anderen beschworen werden, sie haften nicht, es sei denn, sie leugnen es in Beth-Din.
Bartenura on Mishnah Shevuot
שבועות העדות נוהגת באנשים ולא בנשים – as it is written (Leviticus 5:1): “[If a person incurs guilt—when he heard a public imprecation and -] although able to testify [as one who has either seen or learned of the matter- he does not give information, so that he is subject to punishment],” the Biblical verse speaks of one who is fit to give testimony, as it is written (Deuteronomy 19:17): “the two parties to the dispute/ועמדו שני האנשים (literally, the two men)[shall appear before the LORD],” men and not women. And this Biblical verse is written [concerning] witnesses; It is stated here, “two” and it is stated above “two” (Deuteronomy 17:6): “[A person shall be put to death only on] the testimony of two or [more] witnesses; he must not be put to death on the testimony of a single witness].”
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English Explanation of Mishnah Shevuot
Introduction
Leviticus 5:1 states, “If a person incurs guilt, when he has heard a public imprecation and although able to testify as one who has seen or learned of the matter he does not give information, so that he is subject to punishment.” In simple English this verse refers to one who has sworn that he does not know information regarding another person’s case in court. The Mishnah refers to this as an oath of testimony. Our entire chapter discusses the rules and regulations of this type of oath. The mishnah which we learn today and the one we will learn tomorrow serve as a contrast to the last two mishnayoth of chapter three, which discussed oaths of utterance and vain oaths.
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Bartenura on Mishnah Shevuot
ולא בקרובין – for they are unfit/disqualified to provide testimony , as it is written (Deuteronomy 24:16): “Parents shall not be put to death for children, [nor children be put to death for parents],” with the testimony of children, and the same law applies to other relatives.
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English Explanation of Mishnah Shevuot
The oath of testimony applies to men and not to women, to non-relatives and not to relatives, to those qualified [to bear witness] and not to those unqualified. And it applies only to those eligible to bear witness. The oath of testimony only applies to those who are allowed to testify. In other words, if a person adjures another person to testify on his behalf, and they know testimony, and they are qualified to testify, and they swear that they do not know any information, then these witnesses have made a false oath of testimony. If they were not qualified to testify then they have not made a false oath of testimony, even if they knew information. Therefore the rules of oaths of testimony do not apply to women, to relatives or to otherwise unqualified individuals (see Sanhedrin 3:3-4). In the last clause of this mishnah it is not entirely clear to whom the mishnah refers when it states that the oath of testimony applies only to those qualified to testify. The Talmud interprets this clause to mean the King, who according to Sanhedrin 2:2 does not testify.
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Bartenura on Mishnah Shevuot
ולא בפסולים – as, for example, those who are liable for death and/or liable for stripes and the thief, for they are called wicked, and the Torah stated (Exodus 23:1): “you shall not join hands with the guilty [to act as a malicious witness].”
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English Explanation of Mishnah Shevuot
Whether [uttered] in front of the court or not in front of the court, if [uttered] with his own mouth; [but if adjured] by the mouth of others he is not liable unless he denies it before the court, these are the words of Rabbi Meir. But the Sages say: “Whether [uttered] with his own mouth or [adjured] by the mouth of others he is not liable unless he denies it before the court.” According to Rabbi Meir, when an oath of testimony is sworn by the witness himself it can be done either before or not before a court However, if the litigant adjures the witness to take an oath, then the witness is not obligated for making a false oath of testimony unless he denies knowing information while in front of the court. The Sages say that in both the case of a witness swearing on his own and the case of the litigant adjuring the witness, the witness is not liable until he denies knowing information in front of a court. One who swears a false testimony while not in front of the court is not liable.
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Bartenura on Mishnah Shevuot
ואינה נוהגת אלא בראויין להעיד – to exclude the king who does not testify (see Tractate Sanhedrin, Chapter 2, Mishnah 2) , and those who are unfit/disqualified from giving testimony according to the Rabbis such as those who are dice players and pigeon racers (see Tractate Sanhedrin, Chapter 3, Mishnah 3 and Tractate Rosh Hashanah, Chapter 1, Mishnah 8).
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English Explanation of Mishnah Shevuot
Questions for Further Thought: • Why does Rabbi Meir require denial in front of the court in a case where the litigant adjured the witness but not in a case where the witness himself swore? Why do the Sages always require denial in front of a court?
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Bartenura on Mishnah Shevuot
בפני בית דין ושלא בפני בית דין מפי עצמו (out of his own mouth)- if it is from his own mouth that he swore an oath that I don’t know any testimony concerning you, he is liable, whether he took at oath before a court or not before a court.
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Bartenura on Mishnah Shevuot
ומפי אחרים (or from the mouth of others) – as, for example, I adjure you that you should come and testify against me , and they said to him: We don’t know any testimony in your case.
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Bartenura on Mishnah Shevuot
אינם חייבין עד שיכפרו בית דין (when they have denied -their knowledge – in court) – as it is written (Leviticus 5:1): “he does not give information, so that he is subject o punishment,” in a place where he would state it would have effect, but the Biblical verse is written concerning one who is sworn on other people’s demands (as a supposed witness that claims ignorance).
