"Ti assalisco se non vieni a testimoniare per me che sono un Cohein, che sono un levita, che non sono il figlio di una divorziata, che non sono il figlio di una chalutzah, che quell'uomo è un Cohein, che quell'uomo è un levita, che non è il figlio di una divorziata, che non è il figlio di una chalutzah ", [non sono responsabili. Poiché i testimoni non sono responsabili a meno che non neghino (conoscendo la testimonianza) riguardo a qualcosa che implica una pretesa monetaria.], "Che quell'uomo abbia rapito o sedotto la figlia di quell'uomo" ["sua figlia" si riferisce a "quell'uomo è un Cohein, ecc." (sopra). Oppure può riferirsi alla figlia dell'uomo di cui si è parlato fino ad ora. Non sono responsabili perché è necessario che loro (i testimoni) lo sentano dal richiedente. La Gemara interpreta questo come un esempio della propria venuta con procura (harsha'ah). Se fosse un reclamo per altri soldi, sarebbero responsabili. Siamo qui informati che colui che ha concesso l'harsha'ah non è considerato il richiedente stesso come generalmente. Poiché poiché i soldi rivendicati non sono mai stati nelle sue mani (il richiedente), non può scrivere su di loro un harsha'ah.], "Che mio figlio mi ha ferito" [Non sono responsabili, perché se testimoniassero, sarebbe responsabile alla morte e non al pagamento monetario] o "che il mio vicino mi abbia ferito o dato fuoco alle mie covate su Shabbath" non sono responsabili [poiché entrambi sono responsabili della morte e non del pagamento monetario.]
Bartenura on Mishnah Shevuot
שאני כהן – they are exempt, for witnesses are not liable other than when they denied in a mater where there is the claim of money.
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English Explanation of Mishnah Shevuot
Introduction Mishnah seven lists cases where although the person falsely testifies, since the case did not concern money, he is not guilty of a false oath of testimony.
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Bartenura on Mishnah Shevuot
שאנס איש פלוני או פיתה בתו של פלוני – “and his daughter” is taught, regarding a certain individual who is a Kohen who is referred to above, [that is taught above this in the Mishnah that it refers to that a certain individual is a Kohen or a Levite, or is not the son of a divorced woman], or that he made them take an oath that a certain individual raped his daughter of that that same individual that they were speaking of him until now, they are exempt, for we require that they should hear from the mouth of the one making the claim. And in the Gemara (Tractate Shevuot 33b) it establishes it when he comes before the court with a power of attorney, for if it is the monetary claim of another [person], they would be liable, and I comes to tell us that it is not considered the inheritance of the litigant in this like the rest of money [matters], for since it is a monetary [matter] that he is asking about, it never reached his hand at all, he is not able to write a power of attorney upon it.
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English Explanation of Mishnah Shevuot
This mishnah is a contrast to mishnah six. In it a person adjures witnesses to testify in non-monetary cases, or at least in cases in which the one adjuring does not stand to gain money by the testimony.
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Bartenura on Mishnah Shevuot
ושחבל בי בני – injury/mayhem is wounding, they are exempt, for if they testified against him, he would be liable for death and not monetary [restitution].
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English Explanation of Mishnah Shevuot
"I adjure you that you come and bear testimony for me that I am a priest, or, that I am a levite, or, that I am not the son of a divorced woman, or, that I am not the son of a halutzah; That so-and-so is a priest, or, that so-and-so is a levite, or, that he is not the son of a divorced woman, or, that he is not the son of a halutzah; In all of these cases the testimony is about the status of either the person who adjures the witnesses or about a third party. There is no monetary suit. The son of priest and divorcee or a priest and a halutzah (one rejected by the levir) are considered disqualified priests and they do not retain their priestly status.
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Bartenura on Mishnah Shevuot
ושחבל בי חברי ושהדלק את גדישי בשבת – for both of them are liable for death, and exempt from monetary [restitution].
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English Explanation of Mishnah Shevuot
That so-and-so violated his daughter, or seduced his daughter; A person who rapes or seduces his own daughter is liable for the death penalty and not for a fine, as is one who rapes or seduces another person's daughter.
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English Explanation of Mishnah Shevuot
That my son injured me; A child who strikes his parent and inflicts a wound is liable for the death penalty. Since he will be executed he is exempt from paying a financial penalty, and therefore this case is not a monetary suit.
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English Explanation of Mishnah Shevuot
That my neighbor injured me, or set fire to my haystack on the Sabbath" [And they deny knowledge of testimony] they are exempt. One who injures another person on the Sabbath or burns a haystack is liable for the death penalty. Although these cases also involve financial damage, since a person cannot be obligated for death and payment for the same act, the criminal would be liable for death and not payment. This is not, therefore, a monetary suit.
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English Explanation of Mishnah Shevuot
Questions for Further Thought: Why might you have thought that these cases were monetary suits?
