Przysięgi są dwa [tj. Dwa są wyraźnie zapisane w Torze, a mianowicie. (Księga Kapłańska 5: 4): „Albo jeśli dusza przysięga, wypowiada ustami, czyni źle lub dobrze”: „Będę jadł”—czynić dobro; „Nie będę jadł”—źle się zachorować, pozbawić siebie. To samo odnosi się do wszystkich rzeczy do zrobienia lub nie do zrobienia w przyszłości, „czynić źle lub dobrze”, co oznacza przyszłość.], Które są cztery. [Kolejne dwa, które nie są zapisane, należy dodać: zrobiłem lub nie robiłem w przeszłości, np. „Zjadłem” (kiedy nie jadł); „Nie jadłem” (kiedy jadł)]. Świadomość nieczystości [(Księga Kapłańska 5: 2): „Lub jeśli dusza dotknie czegoś nieczystego” w odniesieniu do zbezczeszczenia świątyni i jej uświęconych obiektów] są dwa [Dwa są wyraźnie napisane (tamże): „I będzie ukryte przed nim i jest nieczysty, "implikuje się, że jego nieczystość jest" ukryta "przed nim, z tego powodu spożywa uświęcone mięso—jeden; lub wchodzi do sanktuarium—dwa], czyli cztery. [Należy dodać jeszcze dwa zobowiązania: „ukrycie” uświęconego ciała i „ukrycie” sanktuarium, gdy zdaje sobie sprawę, że jest nieczysty.] Yetzioth (zabronione akty noszenia) Szabatu to dwa, a są to cztery . [Przeniesienie z domeny prywatnej do publicznej wywodzi się z (Wj 36: 6): „I rozkazał Mojżesz i przekazali wezwanie przez obóz, mówiąc, itd.”—Nie przeprowadzaj z domeny prywatnej do publicznej. („dwa” :) jeden, dla mężczyzny stojącego na zewnątrz, który wkłada rękę do środka, bierze przedmiot i kładzie go na zewnątrz; a drugi dla człowieka stojącego w środku, który zabiera przedmiot z jego miejsca i wystawia go na zewnątrz. („które są cztery” :) Należy dodać kolejne dwa do umieszczenia w środku, mimo że nie są zapisane. Bo tak jak Pismo zakazuje (przenoszenie) z jednej domeny do drugiej w drodze wykonywania, tak też zakazuje umieszczania wewnątrz; jeden dla człowieka stojącego w środku, wyciągającego rękę na zewnątrz, biorącego przedmiot i wnoszącego go do środka, a drugiego dla człowieka stojącego na zewnątrz, zabierającego przedmiot z jego miejsca i odkładającego go w środku.] Obserwacje plam dżumy są dwa [dwa są wyraźnie napisane (Księga Kapłańska 13: 2): „widzi” i „bahereth”], które są czterema [Tellah (pochodna) se'eth i Tellah Bahereth, które nie są wyraźnie zapisane].
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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].
Ask RabbiBookmarkShareCopy
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.”
Ask RabbiBookmarkShareCopy
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.
