Der Eid der Richter [dh der Eid, mit dem die Richter ihn belasten, wenn ein Teil des Anspruchs anerkannt wird], zwei Silber [Der Anspruch darf nicht geringer sein als für zwei Maoth Silber, ein Drittel eines Dinar. Für den Dinar sind es sechs Maoth, das Gewicht von sechsundneunzig mittelgroßen Se'oroth (Gerstenkörnern), so dass das Gewichtsäquivalent von zwei Maoth zweiunddreißig Se'oroth beträgt.] Und die Zulassung der Wert von a p'rutah. [Das Eingeständnis, das ihn einem Eid unterwirft, darf nicht geringer sein als der Wert einer p'rutah. Wenn also das, was er bestritt, weniger als zwei (Silbermütze) war oder was er zugab, weniger als eine P'rutah, ist er nicht einem von der Tora vorgeschriebenen Eid unterworfen, sondern er wird von einem Shvuath Heseth (einem konsuetudinalen Eid) vereidigt rabbinische Verordnung. Wer einem von der Tora vorgeschriebenen Eid unterliegt, muss einen Gegenstand in der Hand halten (z. B. eine Tora-Schriftrolle oder Teffillin), wenn er schwört; und einer, der einem Shvuath zögert, hält keinen Gegenstand in der Hand, aber die Perle der Gemeinde oder derjenige, der ihn trägt, hält einen Gegenstand in der Hand, während der Eid geleistet wird. Es gibt nur drei von der Tora vorgeschriebene Eide und nicht mehr: (den Eid für) einen, der einen Teil des Anspruchs zugibt (den geleisteten Eid), bei dem ein Zeuge gegen ihn aussagt und er schwört, den Zeugen zu widerlegen, und den Eid des Beobachter (Shomrim). Alle anderen in der Mischna erwähnten Eide sind rabbinisch vorgeschrieben und ähneln den Thora-Eiden darin, dass ein Gegenstand gehalten wird. Der einzige (wesentliche) Unterschied zwischen einem Tora-Eid und den in der Mischna erwähnten besteht darin, dass, wenn man einem Tora-Eid unterliegt und sich weigert zu schwören, Beth-Din zu seinem Eigentum hinuntergeht und die vollständige Zahlung leistet, wohingegen man haftet zu einem rabbinisch vorgeschriebenen Eid und er weigert sich zu schwören, wird er unter das Verbot gestellt, bis er bezahlt oder schwört. Und wenn er sich nach dreißig Tagen des Verbots immer noch weigert, zu schwören oder zu zahlen, wird er von "Streifen der Rebellion" (makkoth marduth) geschlagen, das Verbot wird aufgehoben und er wird "losgelassen", und sie gehen nicht zu seinem hinunter Eigentum.] Und wenn die Zulassung nicht von der "Art" des Anspruchs ist, ist er (von einem Eid) befreit. Wie? (Wenn einer behauptet :) "Du schuldest mir zwei Silber (maoth" und er sagt :) "Ich schulde dir nur eine p'rutah", ist er befreit, [das Eingeständnis ist nicht von der "Art" des Anspruchs, die Behauptung ist "Silber" und die Aufnahme Kupfer. Dies nur, wenn der Anspruch auf das Gewicht von zwei Maoth Silber oder mehr gilt. Aber wenn er eine Silbermünze beansprucht, hat der andere eine Kupfermünze zugelassen!] "Du schuldest mir zwei Silbermünzen und eine P'rutah."— "Ich schulde dir nur eine p'rutah", haftet er. [Die Prämisse lautet: Wenn der Anspruch auf Weizen und Gerste und die Zulassung für einen von ihnen besteht, haftet er.] "Du schuldest mir einen Mann." —"Ich schulde dir nichts", ist er befreit. "Du schuldest mir ein Maneh"—"Ich schulde dir nur fünfzig Dinar", haftet er. "Du schuldest meinem Vater einen Mann"—"Ich schulde dir nur fünfzig Dinar", ist er befreit, denn er ist wie der Rückkehrer eines verlorenen Gegenstandes [der von einem Eid befreit ist, wie wir erfahren haben: Wenn man einen verlorenen Gegenstand findet, unterliegt er keinem Eid für das Gemeinwohl. Und das nur, wenn der Sohn nicht positiv behauptet, dass er seinem Vater eine Mähne schuldet, sondern nur vorläufig. Aber wenn er es positiv behauptet und der andere nur fünfzig zugibt, unterliegt er einem von der Tora vorgeschriebenen Eid, der nicht der Rückgabe eines verlorenen Gegenstandes gleicht.]
Bartenura on Mishnah Shevuot
שבועת הדיינין – the oath that the judges impose through a partial admission of the claim, it is necessary that the claim not be less than two M’ah of silver, which is one-third of a Denar, and the Denar is six Maot and it has the weight of ninety six [pieces] of intermediate [sized] barley, and it was found that the weight of two Maot were thirty two [pieces/panacles of] barley.
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English Explanation of Mishnah Shevuot
Introduction
In the previous three chapters the mishnah discussed oaths which a person takes on his own. Our chapter begins to discuss oaths which are imposed by a court. There are several different types of oaths that may be imposed by a court. The first type of oath, the one described in our chapter, is sworn in a case where a person admits to owing part of a claim but denies the other part of the claim. We will learn the particulars of this oath as we proceed. For the sake of clarity, when explaining these mishnayoth we will use the name Reuven as the claimant, and Shimon as the defendant.
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Bartenura on Mishnah Shevuot
וההודאה – that [the judges] obligate him to take an oath on should not be less than the worthy of a equivalent of a penny, for iif what he denies to him is less than two siver [coins], or what he admitted was less than the value of the equivalent of a penny, he is not obligated for an oath according to the Torah. But, we impose an oathupon him an oath of inducement (an oath instituted by the Sages in a case where a defendant completely denies a claim, in order to clear himself of suspicion).according to the words of the Soferim/Scribes . And one who is liable for an oath according to the Torah takes an object in his hand, as for example, a Torah scroll or Tefillin (i.e., phylacteries) when he is taking anoath. But the person who is liable for an oath of inducement does not take an object in his hand, but rather, the Hannan of the synagogue or the one administering the oath takes an object in his hand at the time when his fellow swears to him. And there are three kinds of oaths according to the Torah, and not mor. He who admits to part of the claim, and [the case] of where one witness testifies against him, that he takes an oath to contradict the witness, and the oath of the bailees. But all of the rest of the oaths that are mentioned in the Mishnah are through the ordinance of the Sages, and they are like that of the Torah in the taking up of an object. And there is no difference between the oath of the Torah to the oaths that are mentioned in the Mishnah, bother than that the one who is liable to take an oath of the Torah and di dnot want to swear, the Jewish court goes into his possessions and collects from them in full payment. But the one who is one who I s liable to an oath from their words (i.e., from the Rabbis), with the ordinance of the Sages andhe doesn’t want to swear, we excommunicate him until he pays or until he swears. And if he stands in his excommunication for thirty days and does not want to take an oath nor pay, we flog him with the flogging of rebelliousness and we release him from his excommunication and he goes on his way, and we don’t descend into his possessions.
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English Explanation of Mishnah Shevuot
The oath of the judges [is imposed when] the claim is [at least] two silver coins, and the admission the equivalent of a perutah. And if the admission is not of the same kind as the claim, he is exempt. How is this so? This section introduces two general rules for the “oath of judges” described in our mishnah. The case is where Reuven tells Shimon that he owes him money and Shimon denies owing the full amount. Our mishnah teaches that if Shimon denies owing Reuven at least 2 ma’ah (a small, silver coin) and admits to owing at least a perutah (a small, not valuable, copper coin) he will be obligated to swear an oath that he does not owe the rest. Furthermore, he only has to swear an oath if that which he admits owing is the same kind as that which he denies. For instance if Reuven claims that Shimon owes him 50 barrels of oil and Shimon responds that he owes 50 barrels of wine, Shimon need not swear. The mishnah will explicate this ruling in mishnah three.
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Bartenura on Mishnah Shevuot
אין לך בידי אלא פרוטה פטור – for the admission is not from the species of the claim, for this claimed silver and the other admitted to him copper. And especially that he claimed against him a silver coin – for he admitted to him with a coin.
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English Explanation of Mishnah Shevuot
“Two silver ma’ahs of mine are in your possession,” [and the other replies], “I have nothing of yours in my possession except a perutah,” he is exempt. “Two silver ma’ahs of mine and a perutah are in your possession,” [and the other replies,] “I have nothing of yours in my possession except a perutah,” he is liable. The remainder of the mishnah explains the first rule, that the denial must be of two ma’ahs and the admission one perutah. If Reuven claims two ma’ahs and Shimon admits to one perutah, Shimon is not obligated for he denied only two ma’ahs less a perutah, which is less than the minimum two ma’ahs required. He will be obligated to swear if Reuven claims two ma’ahs and a perutah and Shimon admits to owing a perutah, for in this case Shimon did deny a full two ma’ahs.
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Bartenura on Mishnah Shevuot
שתי כסף ופרוטה – for holds that he claimed against him for wheat and bareley and he admitted to him on one of these, he is liable.
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English Explanation of Mishnah Shevuot
“A hundred denarii of mine are in your possession”, [and the other replies], “I have nothing of yours,” he is exempt. “A hundred denarii of mine are in your possession”, [and the other replies], “I have of yours only fifty denarii,” he is liable. If Shimon completely denies owing Reuven money he is exempt from taking an oath. If, however, he admits to part of the claim, he must take an oath. This law requires some explanation for it may seem counterintuitive. The reasoning is thus: people are generally not so brazen as to completely deny something that is true. If Reuven claims money from Shimon and Shimon really does owe money he will not be so brash as to deny the debt completely. Therefore if he does deny the debt, he is believed without having to take an oath. People are however brazen enough to deny parts of debts. Shimon may reason to himself that he will deny owing Reuven part of the debt now and then when he gets the chance he will repay the whole debt. Since we assume that people might lie in such occasions, he must take an oath so that we can more safely assume that he is telling the truth.
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Bartenura on Mishnah Shevuot
מפני שהוא כמשיב אבידה – and is exempt from an oath, as is taught [Tractate Gittin, Chapter 5, Mishnah 3] – that aperson who finds an o object should not take an oath because of the repair of the world. And especially when the son does not claim with certainty that the Manah of his father is in your hands, but rather perhaps. But if he made a definitive claim against him, and he said, that he did not have anything other than fifty, he is liable for a Torah-based oath, for that is not restoring a lost objec
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English Explanation of Mishnah Shevuot
“You have of my father’s a hundred denarii”, [and the other replies], “I have of his only fifty denarii”, he is exempt, because it is as if he restores a lost object. If Reuven claims that Shimon’s father owes him money and Shimon admits to part of the claim, he need not take an oath on the rest. Since this was not a claim against Shimon but against Shimon’s father, Shimon could have been brazen enough to deny the entire claim. Since he admitted to part of it, we trust him without making him take an oath.
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English Explanation of Mishnah Shevuot
Questions for Further Thought: • Why is this compared to returning a lost object?
