Shevuot 6

Chapter 6

א הא דומיא דמראות נגעים קתני מה התם כולהו לחיובא אף הכא נמי כולהו לחיובא

1 But does not the Tanna mention them together with the laws concerning the shades of leprosy: just as in these laws all four shades make him unclean, necessitating a sacrifice, so here [in the case of oaths and uncleanness] all must be equal, necessitating a sacrifice? - Verily, the Tanna is R'Ishmael; and though in the case of oaths R'Ishmael excludes the past tense, it is only to free the transgressor from bringing a sacrifice1

ב לעולם ר' ישמעאל וכי לא מחייב רבי ישמעאל לשעבר קרבן אבל מלקות חיובי מחייב

2 [if he transgresses unwittingly], but not to free him from lashes [if he transgresses wilfully].2

ג וכדרבא דאמר רבא בפירוש ריבתה תורה שבועת שקר דומיא דשבועת שוא מה שוא לשעבר אף שקר נמי לשעבר

3 And this will be in accordance with Raba's dictum, for Raba said:3

ד בשלמא אכלתי ולא אכלתי כדרבא שלא אוכל ואכל נמי לאו שיש בו מעשה הוא אלא אוכל ולא אכל אמאי לאו שאין בו מעשה הוא

4 Clearly did the Torah state that a false oath is like a vain oath<span class="x" onmousemove="('comment',' A vain oath is an oath which is demonstrably untrue on the face of it, e.g., 'I swear this is gold' (pointing to a lump of wood or stone) . A false oath is an oath which is not, on the face of it, demonstrably untrue, e.g., 'I swear I have eaten a loaf of bread.' It may be true; it is false only if he has not eaten.');">4

ה קסבר רבי ישמעאל לאו שאין בו מעשה לוקין עליו

5 [for lashes]; just as a vain oath which is necessarily in the past [being untrue the moment it is uttered, is attended by the penalty of lashes], so is a false oath in the past [attended by the penalty of lashes].

ו אי הכי קשיא דר' יוחנן אדרבי יוחנן

6 Granted in the case of the oaths, 'I have eaten,' 'I have not eaten,' [he is guilty and receives the lashes, they are false], as Raba says.

ז דאמר רבי יוחנן הלכה כסתם משנה

7 Also, in the case of 'I shall not eat,' and he ate, he is guilty [and receives la for he has transgressed a negative precept involving action; but in the case of 'I shall eat,' and he did not ea why should he receive lashes, since the transgression is of a negative precept involving no action?5

ח ואתמר שבועה שאוכל ככר זו היום ועבר היום ולא אכלה ר' יוחנן וריש לקיש דאמרי תרוייהו אינו לוקה ר' יוחנן אמר אינו לוקה משום דהוה לאו שאין בו מעשה וכל לאו שאין בו מעשה אין לוקין עליו וריש לקיש אמר אינו לוקה התראת ספק היא והתראת ספק לא שמה התראה

8 [Where then are the four kinds of punishable oaths? ] - R'Ishmael holds that the violation of a negative precept not involving action is also punishable by lashes.

ט רבי יוחנן סתמא אחרינא אשכח

9 If so, R'Johanan contradicts himself; for R'Johanan said: The rule is in accordance with the anonymous Mishnah;<span class="x" onmousemove="('comment',' Which, in the present instance, is shown to be in accordance with R. Ishmael's view that a negative precept not involving action is liable to the punishment of the forty lashes.');">6

י הי סתמא אילימא האי סתמא דתנן אבל המותיר בטהור והשובר בטמא אינו לוקה את הארבעים

10 and yet we find it stated: 'I swear I shall eat this loa today,' and the day passed, and he did not eat it; R'Johanan and Resh Lakish both say he does not receive lashes, R'Johanan's reason for his opinion being because it is a negative precept not involving action, and the transgression of a negative precept involving no action is not liable to lashes; and Resh Lakish's reason being because it is an 'uncertain warning',<span class="x" onmousemove="('comment',' If a transgressor is not warned immediately before committing the sin, the punishment is not inflicted. In this case the actual moment of transgression is uncertain, for he has the whole day in which to fulfil his oath.');">7

יא בשלמא שובר בטמא דכתיב (שמות יב, מו) ועצם לא תשברו בו בכשר ולא בפסול אבל המותיר בטהור מאי טעמא לאו משום דהוי לאו שאין בו מעשה וכל לאו שאין בו מעשה אין לוקין עליו

11 and an uncertain warning is not a warning - R'Johanan found another anonymous Mishnah [which agrees with his view] Which one?

יב וממאי דר' יעקב היא דאמר לאו שאין בו מעשה אין לוקין עליו דלמא ר' יהודה היא ומשום דבא הכתוב ליתן עשה אחר לא תעשה הא לאו הכי לקי

12 Is it the following anonymous Mishnah?

יג דתניא (שמות יב, י) לא תותירו ממנו עד בקר והנותר ממנו עד בקר באש תשרפו בא הכתוב ליתן עשה אחר לא תעשה לומר שאין לוקין עליו דברי ר' יהודה רבי יעקב אומר לא מן השם הוא זה אלא משום דהוה לאו שאין בו מעשה ולאו שאין בו מעשה אין לוקין עליו

13 For we learnt: 'But he who leaves over a portion of even a ritually clean paschal lamb; or breaks the bone of an unclean paschal lamb, does not receive the forty lashes.'8

יד אלא האי סתמא אשכח שבועה שלא אוכל ככר זו שבועה שלא אוכלנה ואכלה

14 Granted that he who breaks the bone of an unclean paschal lamb does not receive lashes, because it is written: Ye shall not break a bone thereof9 - of a ritually clean and not of a disqualified paschal lamb. But he who leaves over a portion of a clean paschal lamb - why should he be exempt, unless it be because he is transgressing a negative precept not involving action, and a negative precept not involving action is not liable to punishment? [This, then, is the anonymous Mishnah with which R'Johanan agrees.] But how do you know that this Mishnah is reflecting the view of R'Jacob, who holds that the violation of a negative precept involving no action is not punishable by lashes? Perhaps it is reflecting the view of R'Judah [b. Ila'i], who holds that this transgressio is not punishable by lashes, because Scripture has come to appoint a positive precept to follow the negative precept,10 but otherwise it would be punishable by lashes. For it is taught: Ye shall let nothing remain until the morning; but that which remaineth of it until the morning ye shall burn with fire:11 Scripture has come to appoint the positive precept to follow the negative precept to teach us that this negative precept is not punishable by lashes, - this is the opinion of R'Judah. R'Jacob says, this is not the reason;12 but rather because it is a negative precept not involving action, and the disregard of a negative precept not involving action is not punishable by lashes.<span class="x" onmousemove="('comment',' And since the exemption of the transgressor from lashes in the cited Mishnah may be due to R. Judah's reason and not R. Jacob's, the question remains, which is the anonymous Mishnah which supports R. Johanan?');">13 But he found the following anonymous Mishnah: 'I swear I shall not eat this loaf, I swear I shall not eat it;' and he ate it,

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