Si uno le prestó a su vecino un compromiso, [el prestamista se convierte en un shomer sachar por ello, ya sea que el compromiso se haya tomado o no al momento del préstamo. Si el compromiso se perdió o fue robado, y fue tanto como la (cantidad de) la deuda, la (pérdida de) el compromiso cancela la deuda y ninguno tiene un reclamo contra el otro. Si la deuda fuera más que la promesa, el prestatario le paga al prestamista la diferencia. Si la promesa fuera más que la deuda, el prestamista le paga al prestatario. Y si se perdió por accidente, en cuyo caso un shomer sachar no es responsable, el prestamista tampoco lo es. Jura que se perdió por accidente y cobra toda la deuda.]—Si la promesa se perdió: Si él dijo: "Te presté un sela por ello, y (la promesa) valía un shekel [medio sela]", y el otro dijo: "No, me prestaste un sela y valió la pena una sela ", está exento (de un juramento). (Si uno dijo :) "Te presté un sela por él, y valió un shekel", y el otro dijo: "No, me prestaste un sela y valió tres dinares", es responsable. [Porque él admite parte del reclamo, un sela es cuatro dinares.] (Si uno dijo :) "Me prestaste un sela para él, y valió dos (selaim)", y el otro dijo: "No, yo te prestó un sela por ello, y valió la pena un sela ", él está exento. (Si uno dijo :) "Me prestaste un sela por él y valía dos", y el otro dijo: "No, te presté un sela por él y valió cinco dinares", es responsable. ¿Y quién jura [primero]? El que hizo la promesa. [es decir, el prestamista, que celebró la promesa, jura que ya no la tiene], para que este (el prestatario) no lo jure, y el otro (el prestamista) haga la promesa. [Dado que el prestatario debe jurar cuánto valió su promesa, y el prestamista debe jurar que no tiene la promesa, incluso si la paga, (porque tememos que podría haber "puesto su mirada sobre ella") , beth-din le pide al prestamista primero que no lo tiene, y luego le piden al prestatario su valor, no sea que el prestatario jure primero sin ser particular acerca de su verdadero valor, y el prestamista luego produce la promesa y lo descalifica para testimonio y juramento.]
Bartenura on Mishnah Shevuot
רבי מאיר אומר יש דברים שהם כקרקע – grapes that are about to be cut down is what distinguishes between the Sages and Rabbi Meir, for Rabbi Meir holds that gapes that are about to be cut are considered as [already] cut/harvested, but the Sages hold that they are not like they are cut/harvested. But the Halakha is according to the Sages. And especially in the law [relating to] the bailees, but regarding buying and selling, and overcharging and admitting to part of the claim, , in all of these, we hold that something about to be cut/harvested is like it was cut already, and such is the Halakha.
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English Explanation of Mishnah Shevuot
Introduction
Mishnah six continues to discuss land, which as we learned in the previous section, is not subject to the laws of oaths. Finally, in the last section of the mishnah, after several mishnayoth in which we learned when oaths are not taken, the mishnah states when oaths are taken.
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Bartenura on Mishnah Shevuot
עד הזיז (an attachment, a projection from the door frame serving as a shed over the entrance) – beam of a upper story that projects from the house, and the general principle of the matter, is that he is always not liable for an oath according to the Torah until he makes a claim against him with something specifying a concrete measure, or a weight or a measure, and he admits to him part of his measure or part of the weight or part of the number.
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English Explanation of Mishnah Shevuot
Rabbi Meir says: “There are things which are [attached] to land, but are not like land.” But the sages do not agree with him. How so? [If one says,] “Ten vines laden with fruit I delivered to you” and the other says, “There were only five”; Rabbi Meir makes him take an oath; But the Sages say: “All that is attached to land is like land.” After we stated in the previous mishnah that oaths are not imposed on claims of land, our mishnah discusses the status of things attached to the land, such as grapevines. According to Rabbi Meir grapevines are like land, and if a person admits to owing part of a claim of grapevines, he is exempt from swearing. The Sages say that grapevines are independent of land, and therefore one swears on them.
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English Explanation of Mishnah Shevuot
An oath is imposed only for a thing [defined] by size, weight, or number. How so? [If one says,] “A store room full [of produce] I delivered to you,” or “A purse full [of money] I delivered to you” – and the other says, “I do not know; but what you left you may take,” he is exempt. If one says, “[I gave you produce reaching] up to the moulding [above the window],” and the other says, “Only up to the window,” he is liable. In order for an oath to be imposed in defense of a claim, what was claimed and what was admitted must be measurable, by size, weight or number. In the first scenario in our mishnah, Shimon responds to Reuven that he doesn’t know how much Reuven gave him, but that Reuven can take whatever is left. Shimon’s admission was not phrased as a measurable amount. Therefore he does not have to take an oath regarding that which he denied. The second scenario is a case where the claim and admission were measurable amounts. Reuven claims that the house full of produce that he left for Shimon was full up to the top moulding over the window. Shimon admits that the store room was full only up to the window. Although it may seem that this is not a claim nor an admission of a measurable amount, the mishnah rules that it is, and Shimon must swear to Reuven.
