Un giuramento di pronuncia si ottiene con uomini e donne. [Dal momento che deve essere insegnato (4: 1): "Il giuramento di testimonianza si ottiene con gli uomini e non con le donne, ecc.", Si insegna che un giuramento di pronuncia si ottiene con tutti questi.], Con kin and with kin, [es. "Io darò quell'uomo", che sia non parente o parente], che sia kasher [per testimoniare] o no, sia prima di beth-din e non prima di beth-din—dalla sua stessa bocca. [Deve pronunciare il giuramento con la propria bocca, ma se gli altri lo perseguitavano: "Hai mangiato o non hai mangiato?" e ha detto "Non ho mangiato", quando ha fatto, o il contrario—non è responsabile se non ha risposto "Amen". E se ha risposto "Amen" dopo che un altro lo ha indossato, è come se si giurasse, ed è responsabile.] Per trasgressione volontaria, si è soggetti a strisce; per trasgressione inconsapevole, a un'offerta oleh veyored.
Bartenura on Mishnah Shevuot
באנשים ובנשים – since it was necessary to teach [in the Mishnah] that the oath of testimony (i.e., that witnesses have information supporting his case and the plaintiff requests that they testify on his behalf, and they refuse, and deny that they have this information, they have to take an oath to this effect) applies to men and not to women, etc. (see Tractate Shevuot, Chapter 4, Mishnayot 1-4), it teaches that the oath of a statement/rash oath that applies to all of these (i.e., both men and women, etc.).
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English Explanation of Mishnah Shevuot
Introduction
The mishnah that we will learn today contains a list of when the oath of utterance is applicable. A similar list will appear in tomorrow’s mishnah with regard to vain oaths. The similarities between these two types of oaths will be contrasted with the rules of the testimonial oath, to be learned in the first mishnah of chapter four. Some of the points in these mishnayoth may seem obvious. They are included here only to be contrasted with what we learn in chapter four mishnah one.
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Bartenura on Mishnah Shevuot
ברחוקים ובקרובים – as, for example, I will give to so-and-so, whether he is not related or is related.
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English Explanation of Mishnah Shevuot
The oath of utterance applies to men and women, to relatives and non-relatives, to those qualified [to bear witness] and those not qualified, [whether uttered] before the court, or not before the court, [but it must be uttered] with a man’s own mouth. And he is liable, for intentional transgression, lashes, and for unintentional transgression, a sliding scale sacrifice. An oath of utterance equally applies to men and women. Similarly it does not matter if the person swears concerning a relative or non-relative, one who is fit to testify or not fit to testify. It can be uttered before or not before a court. Again, these laws may seem obvious, but we will see in chapter four that they are different with regards to testimonial oaths. The oath of utterance must be uttered by the one swearing. We will learn at the end of mishnah eleven that he may also swear by being adjured by someone else and answering amen. The end of the mishnah reiterates the punishments for breaking an oath of utterance. The punishments for oaths of utterance and vain oaths were already taught in mishnah seven.
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Bartenura on Mishnah Shevuot
בכשרים ובקרובים – with someone who is fit to give testimony and t one who is unfit/ineligible.
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Bartenura on Mishnah Shevuot
מפי עצמו – that he himself uttered an oath from his own mouth, but if others made him swear that he ate but he didn’t eat, and he said, “I will not eat” but he ate or the reverse, he is exempt if he did not respond “Amen.” But if he responded “Amen,” after his fellow made him take an oath, it is as if he swore out of his own mouth.
