„Błagam cię”, „Rozkazuję ci”, „Zakazuję cię” —są odpowiedzialni. [To, jeśli mówi: „Rozkazuję ci pod przysięgą”, „Zakazuję cię pod przysięgą”] „Na niebo i ziemię”—nie ponoszą odpowiedzialności. „By Aleph-daleth”, „Yod-keh”, „Shakkai”, „Tzevakoth”, „Chanun Verachum”, „Erech Apayim Verav Chesed” i wszystkie (inne) epitety—są odpowiedzialni. Kto przeklina [L rd] z którymkolwiek z nich, podlega (ukamienowaniu). To są słowa R. Meira. Mędrcy zwalniają go, [uznając go za grożącego ukamienowaniem za przekleństwo samego Imienia (tetragramu), a napisano (Księga Kapłańska 24: 6): „Jeśli bluźni przeciwko Imieniu, zostanie skazany na śmierć”. A jeśli chodzi o epitety, jest on przestępcą napomnienia (Księga Wyjścia 22:27): „Elokimie, nie będziesz złorzeczył”. A jeśli chodzi o przysięgę świadectwa, mędrcy zgadzają się z R. Meirem, że są odpowiedzialni za epitety, jak również za Imię, które zostało zapisane (Księga Kapłańska 5: 4): „… i słyszy głos przekleństwa . ”] Jeśli ktoś przeklina swojego ojca lub matkę jednym z nich, ponosi odpowiedzialność. To są słowa R. Meira. Mędrcy go zwalniają. Jeśli ktoś przeklina siebie lub bliźniego z którymkolwiek z nich, narusza przykazanie negatywne. [("siebie"): (Powtórzonego Prawa 4: 9): "Uważaj na siebie i pilnuj bardzo swojej duszy". Gdziekolwiek jest napisane „Uważaj”, „Aby nie” lub „Nie rób tego”, wskazywane jest negatywne przykazanie. („jego sąsiad” :) (Kapłańska 19:14): „Nie przeklinaj głuchoniemego”—Nie przeklinaj nawet głuchoniemego, który nie słyszy i nie obraża się przekleństwem. O ileż bardziej ci, którzy słyszą i są obrażeni.] „Niech Cię uderzy”, „A więc niech Cię uderzy”—to jest „przekleństwo” zapisane w Torze (Kapłańska 5: 2). „Niech cię nie uderzy”, „Niech cię błogosławi”, „Niech ci dobrze uczyni”—R. Meir rządzi odpowiedzialnością, a mędrcy nie odpowiedzialni. [Gdyby powiedział do świadków: „Niech was uderzy, jeśli nie będziecie świadczyć za mnie” lub jeśli usłyszał jedno czytanie z (części) przekleństw w Torze (Powtórzonego Prawa 28:22): „Niech G bił cię ”i powiedział do świadków:„ A więc niech was brzydzi, jeśli nie świadczycie o mnie ”; lub „Oby cię nie uderzył, jeśli świadczysz w moim imieniu”, lub „Niechaj błogosławi cię, jeśli świadczysz o mnie” (lub) „Niech uczyni ci dobro, jeśli będziesz świadczyć o mnie”—We wszystkich tych przypadkach R. Meir orzeka odpowiedzialnością, a przeczenie implikuje twierdzenie, np. „Niech Bóg cię nie uderzy, jeśli świadczysz o mnie”, co oznacza: „Niech cię uderzy, jeśli nie świadczysz za mnie”; podobnie: „Niech Bóg was błogosławi, jeśli będziecie świadczyć dla mnie”, co oznacza: „Niech was przeklnie, jeśli nie będziecie świadczyć o mnie”. We wszystkich tych halachah nie jest zgodna z R. Meir.]
Bartenura on Mishnah Shevuot
מצוה אני עליכם וכו' - and he when he says, “I command you,” in an oath.
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English Explanation of Mishnah Shevuot
Introduction Mishnah thirteen discusses different possibilities for the language of the adjuration.
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Bartenura on Mishnah Shevuot
המקלל בכולם – when he blasphemes God with one of them.
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English Explanation of Mishnah Shevuot
[If he said]: "I adjure you"; "I command you"; "I bind you"; they are liable. "By heaven and earth!", they are exempt. "By Alef Daleth"; "By Yod He"; "By God Almighty"; "By The Lord of Hosts; "By the Merciful and Gracious one"; "By the Long Suffering One"; "By the One Abounding in Kindness"; or by any of the substitutes [for the name], they are liable. The first section of our mishnah establishes which words are valid as words of adjuration. If we look at Leviticus 5:1, the Biblical verse that discusses the oath of testimony, we will notice that the word shevuah, oath, is not used. Rather the Torah uses the word allah which can mean a curse but can also mean an oath. The Rabbis did not limit adjuration to the use of the word allah but extended it to included either a shevuah, or something similar. We will learn what an allah is in section five. This section discusses words that are similar to shevuah and therefore may be used in adjuration.
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Bartenura on Mishnah Shevuot
ר' מאיר מחייב – [the punishment of] stoning.
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English Explanation of Mishnah Shevuot
Sections 1a and 1b contain invalid and valid substitutes for Gods name. Heaven and Earth are not substitutes for Gods name and therefore may not be used in adjuration. Heaven and earth were created by God but they are not potential substitutes for His name. However, the letters of his name, and various substitutes used frequently in the Torah are valid. "Aleph Dalet" are the first two letters of Adonay, which means "My Lord" and is a name frequently used for God. "Yod He" are the first two letters of God's unpronounceable four letter name, YHWH. The rest are names for God used in the Torah or attributes of God.
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Bartenura on Mishnah Shevuot
וחכמים פוטרין – for specifically on the unique name [of God], with stoning, as it written (Leviticus 24:16): “if he pronounces the name LORD [he shall be put to death. The whole community shall stone him.], and on the euphemisms, with the explicit prohibition in the Torah [required for punishing trespassers] of (Exodus 22:27):”You shall not revile God [nor put a curse upon a chieftain among your people].” But with the oath of testimony, the Sages agree with Rabbi Meir that he is liable on the euphemisms like he is liable on the explicit name [God] for in the oath [of testimony] it is written (Leviticus 5:1): “When he has heard a public imprecation (against one who withholds testimony).
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English Explanation of Mishnah Shevuot
He who blasphemes by any of them is liable, according to the words of Rabbi Meir. And the Sages exempt him. He who curses his father or mother by any of them is liable according to the words of Rabbi Meir. And the Sages exempt him. He who curses himself or his neighbor by any of them transgresses a negative precept. There are three different types of blasphemies mentioned in this section: blaspheming God, blaspheming one's parents and blaspheming oneself or another person. Blaspheming God or one's parents is punishable by death. We learned in Sanhedrin 7:5 that one is not liable for having blasphemed unless he uses God's name. According to Rabbi Meir, one who blasphemes using one of the aforementioned substitutes for God's name is liable for the death penalty. According to the Sages he must use God's specific name, meaning the full four letter name.
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Bartenura on Mishnah Shevuot
המקלל עצמו – as it written (Deuteronomy 4:9): “[But] take utmost care and watch yourselves scrupulously” and all "השמר לך" /”take utmost care” and "פן" /lest or "אל"/do not (see Talmud Zevahim 106a) introduces nothing other than a prohibitory law.
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English Explanation of Mishnah Shevuot
As an aside the mishnah mentions that blaspheming others and even blaspheming oneself violates a negative commandment. The commandment referred to is in Leviticus 19:14, "Do not curse a deaf person". The Rabbis reason that if it is forbidden to curse a deaf person it is also forbidden to curse any other person. The Torah means to say, "Don't curse even a deaf person, who cannot hear."
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Bartenura on Mishnah Shevuot
והמקלל חבירו – as it is written (Leviticus 19:14): “You shall not insult (literally, “curse”) the deaf [or place a stumbling block before the blind],” even a deaf person (the Rabbis understand this as “deaf and mute”- see Tractate Terumot, Chapter 1, Mishnah 2) who does not hear [only], and he is not strict with his insult/curse of “you shall not insult (literally curse)” , and all the more so, all other people who heard and he is strict about.
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English Explanation of Mishnah Shevuot
[If he said,] "May God smite you"; or "Yea, may God smite you"; this is the curse written in the Torah. "May [God] not smite you"; or "May he bless you"; Or "May he do good unto you [if you bear testimony for me]": Rabbi Meir makes [them] liable, and the Sages exempt [them]. The mishnah now explains that the "alla", the curse mentioned in Leviticus 5:1 is saying "May God smite you [if you know testimony for me and do not testify]". According to Rabbi Meir the "allah" may be phrased in the positive. Instead of saying "May God smite you", the claimant may say something like, "May God be good to you if you testify for me". According to Rabbi Meir from the positive statement you can conclude that the claimant means to say that if you do not testify may God not be good to you. According to the other Sages the "allah" must be stated in the negative, as a curse. Stating the adjuration in the positive does not allow one to conclude the negative.
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Bartenura on Mishnah Shevuot
יככה אלהים וכן יככה אלהים – if he said to witnesses, “may God smite you if you do not testify on my behalf. Or that he heard a person who was reading the curses that are in the Torah (see Deuteronomy 28:27-28,35): “May the LORD strike you with the Egyptian inflammation:” “The LORD will strike you with madness, blindness and dismay;” “The LORD will afflict you at the knees and thighs with a severe inflammation,” and he said to the witnesses, “”May God strike you if you do not testify on my behalf” or he said, “May God not strike you if you testify on my behalf,” or “May God bless you if you testify on my behalf,” or “May it go well with you if you testify on my behalf,” in all of these, Rabbi Meir declares liable, [by implication] “from ‘no’ you understand ‘yes’” (see Tractate Nedarim 11a), “”God should not strike you down if you testify o my behalf”, but if you don’t testify on my behalf, God will strike you. And similarly, “God will bless you if you testify on my behalf,” but if you you will not testify on my behalf, He will curse you. But in all of these, the Halakha is not according to Rabbi Meir.
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English Explanation of Mishnah Shevuot
Questions for Further Thought: Why dont the Sages hold that one could phrase the "allah" in the positive?
