I giuramenti sono due [vale a dire, due sono esplicitamente scritti nella Torah, vale a dire. (Levitico 5: 4): "O se un'anima giura, di pronunciare con le labbra, di fare del male o di fare del bene": "Mangerò"—fare del bene; "Non mangerò"—ammalarsi, privarsi. Lo stesso vale per tutte le cose da fare o da non fare in futuro, "fare del male o fare del bene" che connota il futuro.], Che sono quattro. [Altri due, che non sono scritti, devono essere aggiunti: aver fatto o non fatto in passato, ad esempio "Ho mangiato" (quando non ha mangiato); "Non ho mangiato" (quando ha mangiato)]. Consapevolezza dell'impurità [(Levitico 5: 2): "O se un'anima tocca qualcosa di impuro" rispetto alla contaminazione del santuario e dei suoi oggetti santificati] sono due [Due sono esplicitamente scritte (Ibid.): "Ed è nascosto da lui, ed è impuro, "l'implicazione è che la sua impurità è" nascosta "da lui, per cui mangia carne santificata—uno; o entra nel santuario—due], che sono quattro. [Si aggiungono altre due responsabilità: "occultamento" della carne santificata e "occultamento" del santuario, quando si rende conto di essere impuro.] I Yetzioth (atti proibiti di trasporto) di Shabbath sono due, che sono quattro . [Il trasporto dal dominio pubblico a quello pubblico deriva da (Esodo 36: 6): "E Mosè comandò e passarono una chiamata attraverso il campo, dicendo, ecc."—Non eseguire dal dominio pubblico a quello privato. ("due" :) uno, per l'uomo che sta fuori, che mette la mano dentro, prende un oggetto e lo mette fuori; e uno per l'uomo che sta dentro, che prende un oggetto dal suo posto e lo mette fuori. ("che sono quattro" :) Ci devono essere aggiunti altri due per il posizionamento all'interno, anche se non sono scritti. Proprio come la Scrittura interdisse (trasferendo da) un dominio all'altro mediante lo svolgimento, così interdisse la collocazione all'interno; uno, per un uomo in piedi dentro, allungando la mano fuori, prendendo un oggetto e portandolo dentro, e uno per un uomo in piedi fuori, prendendo un oggetto dal suo posto e posandolo dentro.] Le osservazioni dei punti di peste sono due [Due sono esplicitamente scritti (Levitico 13: 2): "se'eth" e "bahereth"], che sono quattro [il tellah (derivato) di se'eth e il tellah di bahereth, che non sono esplicitamente scritti.]
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.
