Responsa for Gittin 69:5
ומאי מי שנשבע באמת כמי שנשבע באמת
How then could the Sages speak of her as one who had sworn truly? — What they meant was, One who might be said to have sworn truly. If that is the reason [why the Rabbis refrained from imposing an oath], why only to a widow? Why not also to a divorced woman? Why has R. Zera said in the name of Samuel, 'This rule applies only to a widow, but to a divorced woman an oath is administered'? — There is a special reason in the case of a widow, because she finds a justification for herself [for swearing falsely] on account of the trouble she has taken on behalf of the orphans.<span class="x" onmousemove="('comment',' For which she considers she is entitled to some compensation. ');"><sup>4</sup></span>
Teshuvot Maharam
Q. A swore by the Ten Commandments that he would never live with his wife again and that he would divorce her, if she would not take a ritual bath on that particular night. Can such an oath be dissolved by a scholar?
A. During the period of the Geonim the strict law was adopted that no oath could be dissolved by a scholar if such oath was taken by the pronouncing of the name of God, by the Torah, or by the Ten Commandments.
SOURCES: Cr. 18; Pr. 120, 121, 122; Mord. Sheb. 758; Rashba I, 854. Cf. R. Haim b. Isaac Or Zarua, Responsa, 12; Maharil, Responsa 129; Moses Minz, Responsa 47.
A. During the period of the Geonim the strict law was adopted that no oath could be dissolved by a scholar if such oath was taken by the pronouncing of the name of God, by the Torah, or by the Ten Commandments.
SOURCES: Cr. 18; Pr. 120, 121, 122; Mord. Sheb. 758; Rashba I, 854. Cf. R. Haim b. Isaac Or Zarua, Responsa, 12; Maharil, Responsa 129; Moses Minz, Responsa 47.
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