Les serments sont deux [c.-à-d., Deux sont explicitement écrits dans la Torah, à savoir. (Lévitique 5: 4): "Ou si une âme jure, prononcer avec les lèvres, faire du mal ou faire du bien": "Je mangerai"—faire du bien; "Je ne mangerai pas"—faire du mal, se priver. Il en va de même pour toutes les choses à faire ou à ne pas faire dans le futur, «faire du mal ou faire le bien», qui évoquent l'avenir.], Qui sont quatre. [Deux autres, qui ne sont pas écrits, doivent être ajoutés: avoir fait ou pas fait dans le passé, par exemple, "j'ai mangé" (quand il n'a pas mangé); "Je n'ai pas mangé" (quand il a mangé)]. Awarenesses of impuriness [(Lévitique 5: 2): "Ou si une âme touche quelque chose d'impur", en ce qui concerne la souillure du sanctuaire et de ses objets sanctifiés] sont deux [Deux sont explicitement écrits (Ibid.): "Et il soit caché de lui, et il est impur, "l'implication étant que son impureté lui est" cachée ", raison pour laquelle il mange de la chair sanctifiée—une; ou entre dans le sanctuaire—deux], qui sont quatre. [Deux autres responsabilités doivent être ajoutées: la "cachette" de la chair sanctifiée, et la "cachette" du sanctuaire, quand il est conscient qu'il est impur.] Les yetzioth (actes interdits de porter) de Shabbath sont deux, qui sont quatre . [Le passage du domaine privé au domaine public est dérivé de (Exode 36: 6): "Et Moïse a commandé et ils ont passé un appel à travers le camp, disant, etc."—Ne passez pas du domaine privé au domaine public. ("deux" :) un, pour l'homme debout à l'extérieur, qui met sa main à l'intérieur, prend un objet et le place à l'extérieur; et un pour l'homme qui se tient à l'intérieur, qui prend un objet à sa place et le met à l'extérieur. ("qui sont quatre" :) Il faut en ajouter deux autres pour les placer à l'intérieur, même s'ils ne sont pas écrits. Car, tout comme l'Écriture interdisait (le transfert) d'un domaine à un autre par voie de réalisation, de même elle interdisait de se placer à l'intérieur; un, pour un homme debout à l'intérieur, étendant sa main à l'extérieur, prenant un objet et l'amenant à l'intérieur, et un pour un homme debout à l'extérieur, prenant un objet à sa place et le posant à l'intérieur.] Les observations de taches de peste sont deux [Deux sont explicitement écrits (Lévitique 13: 2): "se'eth" et "bahereth"], qui sont quatre [le tellah (dérivé) de se'eth et le ditah de bahereth, qui ne sont pas explicitement écrits.]
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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Bartenura on Mishnah Shevuot
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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Bartenura on Mishnah Shevuot
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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Bartenura on Mishnah Shevuot
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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Bartenura on Mishnah Shevuot
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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Bartenura on Mishnah Shevuot
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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Bartenura on Mishnah Shevuot
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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Bartenura on Mishnah Shevuot
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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Bartenura on Mishnah Shevuot
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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Bartenura on Mishnah Shevuot
שהן ארבע – the subspecies of a swelling and the subspecies of a discoloration, and they are not written explicitly in Scripture.
