Comentário sobre Shevuot 4:9
מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, כְּשֶׁתֵּדְעוּן לִי עֵדוּת שֶׁתָּבֹאוּ וּתְעִידוּנִי, הֲרֵי אֵלּוּ פְטוּרִים, מִפְּנֵי שֶׁקָּדְמָה שְׁבוּעָה לָעֵדוּת:
"Eu lhe suplico que, quando você conhece o meu testemunho, você vem e testemunha por mim", eles não são responsáveis, pois (nesse caso) o juramento precede o testemunho [enquanto a Torá declara (Levítico 5: 1): " ... e ele ouviu a voz de uma maldição (ou seja, o juramento) e viu ou soube etc. ", o testemunho que precede o juramento, e não o juramento que precede o testemunho.]
Bartenura on Mishnah Shevuot
מפני שקדמה שבועה לדעות – for the All-Merciful (I.e., God) said (Leviticus 5:1): “When he has heard a public imprecation (against one who withholds testimony) and- although able to testify as one who has either seen or heard of he matter – [he does not give information, so that he is subject to punishment],” for the testimony preceded the oath and the oath did not precede the testimony.
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English Explanation of Mishnah Shevuot
Introduction
The mishnah continues to discuss cases that are not technically considered false oaths of testimony.
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English Explanation of Mishnah Shevuot
“I adjure you that, when you know any testimony for me, you should come and bear testimony for me,” they are exempt, because the oath preceded the testimony. This mishnah teaches that the testimony must precede the oath. A person may not in advance adjure witnesses that if they, in the future know any testimony for him, that they must come and testify. The order of the verbs in Leviticus 5:1 also points to the fact that the testimony must precede the oath.
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