(Gdyby ktoś powiedział do pożyczkobiorcy :) "Gdzie jest mój wół?" I powiedział: „Nie wiem, o czym mówisz”, kiedy w rzeczywistości umarł, został złamany, zajęty, skradziony lub zgubiony—„Błagam cię”, a on odpowiedział: „Amen”, on jest odpowiedzialny [odmawiając pieniędzy. Bo gdyby przyznał (prawdę), byłby odpowiedzialny.] Gdyby powiedział płatnemu obserwatorowi lub najemcy: "Gdzie jest mój wół?" I powiedział: „Umarł”, kiedy w rzeczywistości został złamany lub pochwycony— „Został złamany”, kiedy w rzeczywistości umarł lub został przechwycony — „Został przejęty”, kiedy w rzeczywistości umarł lub został złamany — „Został skradziony”, kiedy w rzeczywistości został zgubiony — „Zaginął”, kiedy w rzeczywistości został skradziony —„Błagam cię”, a on odpowiada: „Amen”, on jest zwolniony. [Bo gdyby przyznał się do prawdy, nie zapłaciłby. Podobnie, w przypadku „Został skradziony”, kiedy w rzeczywistości został zgubiony, lub odwrotnie, jest zwolniony, ponieważ przenosi się z jednej odpowiedzialności na drugą i nie odmawia pieniędzy pod tą przysięgą.] Został zgubiony lub skradziony , "kiedy w rzeczywistości umarł, został złamany lub zajęty—„Błagam cię”, a on odpowiada: „Amen”, on jest zwolniony z odpowiedzialności, [gdyż przechodzi od odpowiedzialności (za zapłatę) do odpowiedzialności i przegrywa przez przysięgę]. Taka jest zasada: Kto przesuwa się z odpowiedzialności na odpowiedzialność, od braku odpowiedzialności do braku odpowiedzialności, lub z braku odpowiedzialności jest zwolniona (z oferty); od odpowiedzialności do braku odpowiedzialności ponosi odpowiedzialność. Taka jest zasada: kto przysięga zmniejszyć swoją (pieniężną) odpowiedzialność, ponosi odpowiedzialność (za ofertę); aby go zwiększyć, jest zwolniony.
Bartenura on Mishnah Shevuot
חייב – for behold, he denied the money [owed] , for had he admitted, he would be make himself liable.
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English Explanation of Mishnah Shevuot
Introduction
The first section of our mishnah contains one more law concerning the borrower. Sections 2-4 discuss the paid guardian and the hirer. Sections five and six contain general rules which summarize most of the laws learned in this chapter.
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Bartenura on Mishnah Shevuot
מת והוא נשבר וכו' פטור – for it had admitted [to it], he would not pay. And similar, if [he said] that it had been stolen but [in reality] he lost it, or if [he said that] he lost it [but in reality] it had been stolen, he is exempt, for behold he changed from one liability to another and didn’t deny [that he owed] money in this oath.
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English Explanation of Mishnah Shevuot
[If the owner said,] “Where is my ox?” and he replied to him, “I do not know what you are talking about,” whereas in reality it died or was injured or captured or stolen or lost; [and the owner said,] “I adjure you,” and he said, “Amen,” he is liable. This section continues to discuss a borrower. If the borrower denies having received the ox in the first place, he is attempting to exempt himself from paying back the owner. This is in reality the only way that the borrower can exempt himself from having to pay back the owner. If his oath was false he is liable to pay back the owner the value of the animal, as well as bring an additional fifth and a sacrifice for having sworn a false oath.
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Bartenura on Mishnah Shevuot
אמר לו אבד או נגנב והוא שמת או נשבה וכו' פטור – for behold, he changed from something exempt to a liability and he lost out in his oath.
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English Explanation of Mishnah Shevuot
If he said to a paid guardian, or hirer, “Where is my ox?” and he replied to him, “It died,” whereas in reality it was injured or captured; [Or he replied,] “It was injured,” whereas in reality it died or was captured; [Or he replied,] “It was captured,” whereas in reality it died or was injured; [Or he replied,] “It was stolen”, whereas in reality it was lost; [Or he replied,] “It was lost,” whereas in reality it was stolen; [And the owner said,] “I adjure you,” and he said, “Amen,” he is exempt. Sections two-four discuss the paid guardian and the hirer, who have the same liabilities to pay back the owner of the animal. If the animal was injured, taken captive or died they may take an oath that they were not negligent and thereby exempt themselves from having to pay back the owner. If the animal was stolen or lost they cannot take an oath; rather they must pay back the owner. Our mishnah again illustrates the principle that if the false oath would have exempted the guardian in a case where if he had told the truth he would have been obligated, he must bring a sacrifice for having sworn falsely. If the oath does not reduce his liability he is not liable, even though he swore falsely. For instance, if he swears that it was injured, but in reality it was taken captive, he has sworn falsely, but his false oath did not reduce his liability. He is exempt in either case. Similarly, if he says that the animal was lost and it was really stolen, the false oath did not effect his liability. He would have been liable in any case. Since his false oath does not reduce his liability, it also does not make him liable to bring a sacrifice.
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English Explanation of Mishnah Shevuot
[If he replied,] “It died,” or, “It was injured,” or, “It was captured,” whereas in reality it was stolen or lost; [And the owner said,] “I adjure you,” and he said, “Amen,” he is liable. By swearing that the animal died, was injured or taken captive, the hirer or paid guardian is attempting to exempt himself from having to pay back the guardian. If, in reality, the animal was stolen or lost, the guardian has taken a false oath which would have exempted him from having to pay back the owner. Since the oath reduced the liability, the false oath makes him liable to bring an additional fifth, and a sacrifice.
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English Explanation of Mishnah Shevuot
[If he replied,] “It was lost,” or, “It was stolen,” whereas in reality it died or was injured or captured; [And the owner said,] “I adjure you,” and he said, “Amen,” he is exempt. By swearing that the animal was lost or stolen the hirer or paid guardian is making a claim that will make him liable to pay back the value of the animal to the owner. If, in reality, the animal was lost in a manner that would not have made him liable, it turns out that the false oath did not reduce his liability. On the contrary, in this case the false oath actually made him more liable. Even though the oath effected his liability, since it did not reduce his liability, he is still not obligated to bring an additional fifth or a sacrifice. He is, however, liable to pay back the value of the animal.
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English Explanation of Mishnah Shevuot
This is the principle: he who [by lying] changes from liability to liability or from exemption to exemption, or from exemption to liability, is exempt; From liability to exemption, is liable. This section contains a general rule that summarizes must of the laws learned in this entire chapter. It is interesting to note, that although one could have learned all of the laws from this rule, the mishnah nevertheless states all of the laws using concrete examples, rather than abbreviating to just the general rule.
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English Explanation of Mishnah Shevuot
This is the principle: he who takes an oath to make it more lenient for himself, is liable; to make it more stringent for himself, is exempt. This section contains another general rule meant to explain the laws of the chapter. Some versions of the Mishnah do not contain this line. It seems that this is an alternative version of the rule in section five. Congratulations! We have finished Shevuoth. It is a tradition at this point to thank God for helping us to finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. For those of you who have learned with us the entire tractate, a hearty Yasher Koach (congratulations). You have accomplished a great deal and you should be proud of yourselves. Indeed we have now finished together six tractates of Mishnah, and are three quarters of the way through the entire order of Nezikin. Of course, we have much more to learn. We will begin Shevuoth tomorrow!
