Der Eid über ein Versprechen gilt für Männer und Frauen. [Da er in Bezug auf den Eid des Zeugnisses "mit Männern und nicht mit Frauen usw." gelehrt wurde, werden auch hier alle gelehrt.] Mit Nichtverwandten und mit Verwandten [dh wenn der Eigentümer des Versprechens mit dem verwandt ist, bei dem es hinterlegt ist], mit denen, die geeignet sind (um auszusagen) und mit denen, die nicht geeignet sind, vor Beth-Din und nicht vor Beth-Din allein. [dh wenn er nach dem Eid allein fluchte oder mit "Amen" antwortete und dann zugab (dass er falsch geschworen hatte), haftet er für ein Opfer, das geschrieben steht (3. Mose 5,21): "... und er bestreitet es sein Nachbar "—auf jeden Fall.] Und (wenn er beschmutzt ist) von anderen [und antwortet nicht mit "Amen", wie wenn man zu ihm sagt: "Ich bitte dich, mein Versprechen an mich zurückzugeben", und er sagt: "Ich habe nichts von dir "] haftet er nicht, bis er es in beth-din bestreitet. Dies sind die Worte von R. Meir. Die Weisen sagen: Ob von ihm selbst oder von anderen, wenn er es leugnet, haftet er. [Die Halacha entspricht den Weisen.] Und er haftet (für ein Opfer) für die Willenskraft im Eid, ["und es ist verborgen", wenn er nicht in diesem Zusammenhang geschrieben wird. (Willenskraft im Eid ":) Er erinnert sich an das Versprechen und er weiß, dass das Ablehnen es zu einem Opfer macht.] und (er haftet) für Unwissenheit mit Willenskraft in Bezug auf das Versprechen [dh er weiß das nicht der Eid macht ihn für ein Opfer verantwortlich, aber er erinnert sich, dass er das Versprechen hat], und er haftet nicht für Unwissenheit (in Bezug auf das Versprechen)]. Und wofür haftet er für Willenskraft darin (der Eid)? Ein Schuldopfer mit silbernen Schekeln, [dh eines, das mit zwei Selaim gekauft wird, geschrieben in Bezug auf den schuldopfernden Widder (3. Mose 5,15): "Nach Ihrer Einschätzung Schekel aus Silber."]
Bartenura on Mishnah Shevuot
שבועת הפקדון. באנשים ובנשים – since the Tanna/teacher [of the Mishnah] taught regarding the oath of testimony (see Tractate Shevuot, Chapter 4, Mishnah 1) that it applies to men, but not to women, he taught here that it applies to everyone.
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English Explanation of Mishnah Shevuot
Introduction
Chapter five discusses the oath of deposit. The scenario in which this type of oath would be taken is one where Reuven requests of Shimon to return to him something he (Reuven) left in his (Shimon’s) guard. If Shimon denies having accepted the item as a deposit and takes an oath that he did not do so, and then admits that the oath was false, he is liable. This oath is referred to in Leviticus 5:21-26. An oath of deposit need not only be on a deposit but may be on any item that one person claims from the other.
The first mishnah is similar to those that we have learned previously. It categorizes when and to whom this type of oath is applicable.
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בקרובים – that the owner of the deposit is a relative of the one with whom the deposit is [placed].
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English Explanation of Mishnah Shevuot
The oath of deposit applies to men and women, to non-relatives and relatives, to those qualified [to bear testimony] and those unqualified; before the court and not before the court, [if uttered] from his own mouth. And [if adjured] by the mouth of others, he is not liable unless he denies it before the court, according to the words of Rabbi Meir. But the Sages say, whether [uttered] from his own mouth or [adjured] by the mouth of others since he denied it, he is liable. This section is similar to the mishnayoth learned at the end of chapter three and the first mishnah of chapter four, which discussed the same regulations with regards to other types of oaths. The oath of deposit applies to anyone (as did the oath of utterance and the vain oath, but not the oath of testimony). Again, there is a dispute between the Sages and Rabbi Meir with regards to whether or not the person must state the oath in front of the court in order to make it valid. According to Rabbi Meir if the person utters the oath himself, he need not do it in front of a court. If, however, he is adjured, meaning the claimant asks him “Do you swear?” and he answers “Amen”, then it must be done in front of the court. According to the Sages, whether the person utters the oath on his own, or is adjured by others, he need not do so in front of a court.
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בפני בית דין ושלא בפני ב"ד – if from his own mouth he took an oath, that he uttered an oath from his mouth or answered “amen” after an an oath and afterwards admitted to hit, he is liable for a sacrifice, as it is written (Leviticus 5:21): “by dealing deceitfully with his fellow in the matter of a deposit” of any sort.
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English Explanation of Mishnah Shevuot
And he is liable for intentional transgression of the oath, and for its unintentional transgression coupled with intentional [denial of having received the] deposit, but he is not liable for unintentional transgression. And what is he liable for the intentional transgression of the oath? A guilt offering of [the value of] two shekels of silver. A person is liable whether he intentionally swears a false oath or even unintentionally swears a false oath, meaning he didn’t know that one who swears falsely is liable to bring a sacrifice, but did know that he had the object being claimed. If he didn’t know that he had the object and then swore falsely, he is not liable. If he has intentionally violated either of these (the oath or the knowledge of the deposit) he must bring a guilt offering which is worth at least two shekels. This is the amount mentioned in Leviticus 5:15.
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Bartenura on Mishnah Shevuot
ומי אחרים – but he did not answer, “Amen,” as for example, “I impose an oath on you that you restore to me my pledge,” and he said: “I have nothing of yours in my hand,” he is not liable until he denies in the Jewish court.
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English Explanation of Mishnah Shevuot
Questions for Further Thought: • Compare this mishnah with the first two mishnayoth of chapter four. What are the differences and why are they different?
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וחכמים אומרים – And the Halakha is according to the Sages.
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וחייב על זדון השבועה (one is liable if he deliberately took a false oath) – as it is not written concerning it, “it is concealed,” deliberate taking of a false oath , that he recalls about he bailment and knws that he is liable a sacrifice for his denial of it.
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ועל שגגתה עם זדון הפקדון (or took an oath in error, while deliberately denying bailment) – that he did not know that he is liable a sacrifice for this oath, he remembered that the bailment is with him.
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Bartenura on Mishnah Shevuot
בכסף שקלים – that is purchased with two Selaim, for this is written concerning the ram of the guilt offering (Leviticus 5:15): “convertible into payment by silver by the sanctuary weight, [as a guilt offering].”
