Commentary for Shevuot 39:2
מתניתין בשאין מסרבין בו לאכול ברייתא במסרבין בו לאכול וקאמר לא אכילנא ולא אכילנא דכי קא משתבע הכי קאמר שבועה שלא אוכל
Our Rabbis taught: Mibta is an oath; issar is an oath. What is the binding force of issar? If you say that issar is an oath, he is liable; and if not, he is exempt. If you say that issar is an oath! But you have just said that issar is an oath? Abaye said: Thus he means: Mibta is an oath; issar is tacked on to an oath. What is the binding force of issar? If you say, that which is tacked on to an oath is like a properly expressed oath, he is liable; and if not, he is exempt. And how do we know that mibta is an oath? Is it not because it is written: If any one swear, pronouncing with his lips. Then issar also [should be counted an oath], for it is written: Every vow and every oath of a bond? Then again, how do we know that issar has the force of being tacked on to an oath? Is it not because it is written: Or bound he,' soul by a bond with an oath? Then mibta also [should have the force of being tacked on to an oath], for it is written: Whatsoever it be that a man shall pronounce with an oath. But, said Abaye: That mibta is an oath we deduce from this: And if she be married to a husband while her vows are upon her, or the utterance of her lips, wherewith she hath bound her soul: Now, oath is not mentioned; with what, then, did she bind herself? With mibta. Raba said: In reality, I can say to you, that which is tacked on to an oath is not like a properly expressed oath; and thus he [the Tanna] means: Mibta is an oath; issar is also an oath; and what is the binding force of issar? Scripture placed it between a vow and an oath [to teach us that] if he expressed it in the form of a vow, it is a vow; and if in the form of an oath, it is an oath. Where did [Scripture] place it [between a vow and an oath]? And if in her husband's house she vowed, or bound her soul by a bond with an oath. <br>
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