## Bartenura on Mishnah Shevuot Chapter 3

###### Bartenura on Mishnah Shevuot 3:1:1
[Bartenura on Mishnah Shevuot 3:1:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:1:1)

**שְׁבוּעוֹת שְׁתַּיִם.** שֶׁאֹכַל וְשֶׁלֹּא אֹכַל. הֵם הַשְּׁתַּיִם הַמְפֹרָשׁוֹת, דִּכְתִיב (ויקרא ה) לְהָרַע אוֹ לְהֵיטִיב, דְּמַשְׁמַע לְהַבָּא. לֹא אֹכַל, לְהָרַע. אֹכַל, לְהֵיטִיב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שבועות שתים. שאוכל ושלא אוכל – these are the two which are explained, as it is written (Leviticus 5:4): “[Or when a man utters an oath] to bad or good purpose –[whatever a man may utter in an oath] that implies in the future, I will not eat for a bad purpose. I will eat for a good purpose.


###### Bartenura on Mishnah Shevuot 3:1:2
[Bartenura on Mishnah Shevuot 3:1:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:1:2)

**שֶׁאָכַלְתִּי וְשֶׁלֹּא אָכַלְתִּי.** הֵם הַשְּׁתַּיִם הַנּוֹסָפוֹת מִמִּדְרַשׁ חֲכָמִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שאכלתי ושלא אכלתי – these are additional two from the exposition of the Sages.


###### Bartenura on Mishnah Shevuot 3:1:3
[Bartenura on Mishnah Shevuot 3:1:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:1:3)

**מְדַבֵּר וּמֵבִיא קָרְבָּן.** בִּשְׁבִיל בִּטּוּל דִּבּוּרוֹ. וְכֵיוָן דְּמִשּׁוּם בִּטּוּל דִּבּוּרוֹ הוּא, אַף זֶה בִּטּוּל דִּבּוּרוֹ הוּא. שֶׁהָאוֹמֵר לֹא אֹכַל, דַּעְתּוֹ לֶאֱסֹר עַצְמוֹ בְּכָל שֶׁהוּא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מדבר ומביא קרבן – because of the abrogation/nullification of his speech, and since it is because of the abrogation of his speech, even this is an abrogation of his speech for when he says: “I will not eat”, his intention is to prohibit himself from any amount.


###### Bartenura on Mishnah Shevuot 3:1:4
[Bartenura on Mishnah Shevuot 3:1:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:1:4)

**שְׁבוּעָה שֶׁלֹּא אֹכַל וְאָכַל וְשָׁתָה.** אַף עַל גַּב דִּשְׁתִיָּה בִּכְלַל אֲכִילָה אֵינוֹ חַיָּב אֶלָּא אַחַת, דַּהֲוֵי לֵיהּ כְּאוֹכֵל וְחוֹזֵר וְאוֹכֵל בְּהֶעְלֵם אֶחָד:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שבועה שלא אוכל ואכל ושתה – evn though that drinking is included with eating, he is not liable other than for one [sacrifice], for it is to him like eating and he goes back and eats in one act of forgetfulness [as the cause of the transgression].


###### Bartenura on Mishnah Shevuot 3:1:5
[Bartenura on Mishnah Shevuot 3:1:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:1:5)

**שֶׁלֹּא אֹכַל וְשֶׁלֹּא אֶשְׁתֶּה.** הָווּ לְהוּ שְׁתֵּי שְׁבוּעוֹת. וְאַף עַל גַּב דְּמִכִּי אָמַר לֹא אֹכַל אִתְּסַר לֵיהּ בִשְׁתִיָּה, דִּשְׁתִיָּה בִּכְלַל אֲכִילָה, וְכִי הֲדַר וְאָמַר תּוּ לֹא אֶשְׁתֶּה הֲוָה לָן לְמֵימַר דְּאֵין שְׁבוּעָה חָלָה עַל שְׁבוּעָה, שָׁאנֵי הָכָא, כֵּיוָן דְּאָמַר בָּרֵישָׁא לֹא אֹכַל וַהֲדַר אָמַר לֹא אֶשְׁתֶּה גַּלֵּי דַעְתֵּיהּ דְּהַךְ אֲכִילָה דְּאָמַר בָּרֵישָׁא אֲכִילָה גְרֵידְתָא הִיא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שלא אוכל ושלא אשתה – these are two oaths to them. And even though when he stated “I will not eat,” he also forbids himself to drink, for drinking is included with eating, and he then retraced and stated: “and furthermore, I will not drink,” he should have said that an oath does not take effect on another oath, it is different here since he said at the outset [in the first part of the Mishnah], “I will not eat.” And then afterwards stated, “I will not drink,” he has revealed his intention that the “eating” that he stated at the outset [at the beginning of the Mishnah] was only for eating [and not anything else].


###### Bartenura on Mishnah Shevuot 3:2:1
[Bartenura on Mishnah Shevuot 3:2:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:2:1)

**חַיָּב עַל כָּל אַחַת וְאֶחָת.** מִדְּקָאָמַר פַּת וּפַת עַל כָּל מִין וָמִין, שְׁמַע מִנַּהּ לְחַלֵּק. דְּאִי לֶאֱסֹר עָלָיו מִינִים הַלָּלוּ וְתוּ לֹא, הֲוָה לֵיהּ לְמֵימַר פַּת חִטִּים וְכֵן שֶׁל שְׂעֹרִים וְכֵן שֶׁל כֻּסְּמִין:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
חייב על כל אחת ואחת – for since he stated, “bread” and “bread of each and every species,” one learns from it to allot/assign, for if it is to prohibit upon him these species and no others, he would have had to state, bread [made from] wheat, and similarly that of barley and that of spelt.


###### Bartenura on Mishnah Shevuot 3:3:1
[Bartenura on Mishnah Shevuot 3:3:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:3:1)

**שְׁבוּעָה שֶׁלֹּא אֶשְׁתֶּה יַיִן וָשֶׁמֶן וּדְבַשׁ.** בַּגְּמָרָא מוֹקֵי לַהּ כְּגוֹן שֶׁהָיָה חֲבֵרוֹ מְסָרֵב בּוֹ וְאוֹמֵר לוֹ בֹּא וּשְׁתֵה עִמִּי יַיִן וְשֶׁמֶן וּדְבַשׁ. הָיָה לוֹ לוֹמַר שְׁבוּעָה שֶׁלֹּא אֶשְׁתֶּה עִמָּךְ וְתוּ לֹא, דְּכִי אִשְׁתָּבַע, אַמַּאי דִּמְסָרֵב בּוֹ אִשְׁתָּבַע, יַיִן וָשֶׁמֶן וּדְבַשׁ לָמָּה לִי, שְׁמַע מִנַּהּ לְחַלֵּק:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שבועה שלא אשתה יין ושמן ודבש – In the Gemara (Tractate Shevuot 23b) it establishes it as, for example, when his fellow urges him and says to him: “Come and drink with me wine, oil and honey. He should have said to him an oath that he I would not drink with you and nothing further. For when he took an oath, why did he urge him that I will take an oath regarding wine, oil and honey.” We learn from it that he comes to allot/assign (i.e., to divide).


###### Bartenura on Mishnah Shevuot 3:4:1
[Bartenura on Mishnah Shevuot 3:4:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:4:1)

**וְאָכַל נְבֵלוֹת חַיָּב.** דִּרְאוּיִין לַאֲכִילָה הֵן אִי לָאו דְּרַחֲמָנָא אַסְרִינְהוּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ואכל נבלות חייב – that they are appropriate for eating, for if not, for the All-Merciful forbad them.


###### Bartenura on Mishnah Shevuot 3:4:2
[Bartenura on Mishnah Shevuot 3:4:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:4:2)

**רַבִּי שִׁמְעוֹן פּוֹטֵר.** דְּמֻשְׁבָּע וְעוֹמֵד הוּא עֲלֵיהֶם. וּפְלֻגְתָּא דְרַבִּי שִׁמְעוֹן וְתַנָּא קַמָּא בְּכוֹלֵל דְּבָרִים הַמֻּתָּרִים עִם דְּבָרִים הָאֲסוּרִים, כְּגוֹן בְּאוֹמֵר שְׁבוּעָה שֶׁלֹּא אֹכַל שְׁחוּטוֹת וּטְרֵפוֹת. תַּנָּא קַמָּא סָבַר מִגּוֹ דְחָיְלָא שְׁבוּעָה אַשְּׁחוּטוֹת חָיְלָא נַמִּי אַטְּרֵפוֹת, דְּאִסּוּר חָל עַל אִסּוּר בְּאִסּוּר כּוֹלֵל. וְרַבִּי שִׁמְעוֹן סָבַר אֵין אִסּוּר חָל עַל אִסּוּר בְּאִסּוּר כּוֹלֵל. וְאֵין הֲלָכָה כְּרַבִּי שִׁמְעוֹן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ר"ש פור – that was subjected to an oath and he stands over them, and the dispute between Rabbi Shimon and the first Tanna/teacher [concerns] including things that are permitted with things that are forbidden, as for example when one states an oath “that I will not eat slaughtered and meat of animals torn, the First Teacher holds that since the oath takes effect with that which is slaughtered, it also takes effect on that of torn animals, for the prohibition can take legal hold where another prohibition already exists regarding a more comprehensive prohibition (i.e., having a wider range of prohibited objects), but Rabbi Shimon holds that one prohibition can take no legal hold where another prohibition already exists (i.e., you can punish, or impose sacrificial expiation only for the first one) But the Halakha is not according to Rabbi Shimon.


###### Bartenura on Mishnah Shevuot 3:4:3
[Bartenura on Mishnah Shevuot 3:4:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:4:3)

**אִשְׁתּוֹ אֲסוּרָה.** שֶׁהֲרֵי אָכַל אֳכָלִים. וַאֲפִלּוּ לְרַבִּי שִׁמְעוֹן. דְּטַעֲמָא דְפָטוּר בְּקַמַּיְתָא לָאו מִשּׁוּם דְּלָאו בְּנֵי אֲכִילָה נִינְהוּ, אֶלָּא שֶׁאֵין שְׁבוּעָה חָלָה עַל דְּבַר אִסּוּר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אשתו אסורה – for he ate food, and even according to Rabbi Shimon. For the reason that he is exempt in the first [oath] is not because they are not things eaten, but rather, that the oath doesn’t take effect on something that is forbidden.


###### Bartenura on Mishnah Shevuot 3:5:1
[Bartenura on Mishnah Shevuot 3:5:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:5:1)

**וְאֶחָד דְּבָרִים שֶׁל אֲחֵרִים.** כְּדִמְפָרֵשׁ שֶׁאֶתֵּן לִפְלוֹנִי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ואחד דברם של אחרים – as he explains that I will give [something] to so-and-so.


###### Bartenura on Mishnah Shevuot 3:5:2
[Bartenura on Mishnah Shevuot 3:5:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:5:2)

**שֶׁאֵין בָּהֶן מַמָּשׁ.** תְּרֵי גַוְנֵי מַשְׁמַע, כְּגוֹן שֵׁנָה, וּמַשְׁמַע שֶׁאֵין בָּהֶם הֲנָאָה כְּגוֹן שֶׁאֶזְרֹק צְרוֹר לַיָּם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שאין בהן ממש – it implies two ways, as, for example, he changed and implies that he changed it and it implies that there is no benefit in them, as for example, “that I will throw a stone into the sea.”


###### Bartenura on Mishnah Shevuot 3:5:3
[Bartenura on Mishnah Shevuot 3:5:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:5:3)

**מֵרִבּוּי הַכָּתוּב.** לְכָל אֲשֶׁר יְבַטֵּא הָאָדָם. וּפְלֻגְתָּא דְרַבִּי עֲקִיבָא וְרַבִּי יִשְׁמָעֵאל, דְּרַבִּי עֲקִיבָא דָרֵישׁ בְּכָל הַתּוֹרָה רִבּוּיֵי וּמִעוּטֵי, וְרַבִּי יִשְׁמָעֵאל דָּרֵישׁ כְּלָלֵי וּפְרָטֵי. רַבִּי עֲקִיבָא דָרֵישׁ אוֹ נֶפֶשׁ כִּי תִשָּׁבַע רִבָּה, לְהָרַע אוֹ לְהֵיטִיב מִעֵט, לְכָל אֲשֶׁר יְבַטֵּא חָזַר וְרִבָּה. רִבָּה וּמִעֵט וְרִבָּה, רִבָּה הַכֹּל. מַאי רִבָּה, רִבָּה כָּל מִלֵּי לְשֶׁעָבַר כִּלְהַבָּא. וּמַאי מִעֵט, מִעֵט דְּבַר מִצְוָה. וְרַבִּי יִשְׁמָעֵאל דָּרֵישׁ אוֹ נֶפֶשׁ כִּי תִשָּׁבַע כְּלָל, לְהָרַע אוֹ לְהֵיטִיב פְּרָט, לְכֹל אֲשֶׁר יְבַטֵּא חָזַר וְכָלַל. כְּלָל וּפְרָט וּכְלָל אִי אַתָּה דָן אֶלָּא כְעֵין הַפְּרָט, מַה הַפְּרָט מְפֹרָשׁ לְהַבָּא, אַף כֹּל לְהַבָּא. וַהֲלָכָה כְּרַבִּי עֲקִיבָא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מרבוי הכתוב (from an extension supplied by Scripture) – (Leviticus 5:4): “whatever a man may utter in an oath [- and, though he has known it, the fact has escaped him].” But there is a dispute between Rabbi Akiva and Rabbi Yishmael, for Rabbi Akiva expounds throughout the Torah extensions [of the scope of Biblical texts] and limitations of Biblical texts, but Rabbi Yishmael expounds general rules/principles and specifications; Rabbi Akiva expounds (Leviticus 5:4): “Or when a person utters an oath” is an extension, “to a bad or good purpose” is a limitation. What is an extension. What is an extension of scope? An extension are all words of what he did in the past like what will take place in the future; and what is a limitation? He limits the matter of a commandment. But Rabbi Yishmael expounds (Leviticus 5:4): “Or when a man utters an oath,” is a generalization; “to a bad or good purpose” (Leviticus 5:4) is a specification; “whatever a man may utter by an oath” (Leviticus 5:4), he once again states a generalization: “a generalization and a specification and [followed by] a generalization, one is guided by what the specification implies; just as the specification is interpreted for what happens in the future, so also everything regarding what will happen in the future. But the Halakha is according to Rabbi Akiva.


###### Bartenura on Mishnah Shevuot 3:6:1
[Bartenura on Mishnah Shevuot 3:6:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:6:1)

**נִשְׁבַּע לְבַטֵּל אֶת הַמִּצְוָה וְכוּ'‏ פָּטוּר.** מִשּׁוּם שְׁבוּעַת בִּטּוּי. אֲבָל לוֹקֶה הוּא מִשּׁוּם שְׁבוּעַת שָׁוְא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נשבע לבטל את המצוה – because of the oath on a statement [to reinforce a promise or an obligation or to confirm the veracity of a story], but he is flogged because of an oath taken in vain.


###### Bartenura on Mishnah Shevuot 3:6:2
[Bartenura on Mishnah Shevuot 3:6:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:6:2)

**שֶׁהָיָה בַדִּין שֶׁיִּהְיֶה חַיָּב כְּדִבְרֵי רַבִּי יְהוּדָה בֶּן בְּתֵירָא.** כְּלוֹמַר שֶׁאִלּוּ לְדִבְרֵי רַבִּי יְהוּדָה בֶּן בְּתֵירָא הוּא חַיָּב מִשּׁוּם שְׁבוּעַת בִּטּוּי, שֶׁהָיָה רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר מָה אִם הָרְשׁוּת וְכוּ':

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שהיה בדין שיהיה חייב. כדברי ר' יהודה בן בתירא – meaning to say, that whereas according to the words of Rabbi Yehuda ben Beteira, he is liable because of an oath on a statement for Rabbi Yehuda ben Beteira would say: “Now if concerning matters of free choice, etc.”


###### Bartenura on Mishnah Shevuot 3:6:3
[Bartenura on Mishnah Shevuot 3:6:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:6:3)

**שֶׁלֹּא עָשָׂה בָהּ לָאו כְּהֵן.** וּקְרָא כְתִיב לְהָרַע אוֹ לְהֵיטִיב, דְּמַשְׁמַע דָּבָר שֶׁיֵּשׁ בּוֹ הֵן וְלָאו. וְאֵין הֲלָכָה כְּרַבִּי יְהוּדָה בֶּן בְּתֵירָא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שלא עשה בה לאו כהן – and in the Biblical verse it is written (Leviticus 5:4): “[Or when a person utters with his lips an oath] to bad or good purpose,” which implies a matter which has a positive (i.e., yes) and a negative (i.e., no), but the Halakha is not according to Rabbi Yehuda ben Beteira.


###### Bartenura on Mishnah Shevuot 3:7:1
[Bartenura on Mishnah Shevuot 3:7:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:7:1)

**שְׁבוּעָה שֶׁלֹּא אֹכַל כִּכָּר זוֹ שְׁבוּעָה שֶׁלֹּא אֹכֲלֶנָּה.** טַעֲמָא דְּאָמַר שֶׁלֹּא אֹכַל וַהֲדַר אָמַר שֶׁלֹּא אֹכֲלֶנָּה הוּא דְאֵינוֹ חַיָּב אֶלָּא אַחַת, שֶׁאֵין שְׁבוּעָה חָלָה עַל שְׁבוּעָה. אֲבָל אָמַר תְּחִלָּה שֶׁלֹּא אֹכֲלֶנָּה וַהֲדַר אָמַר שֶׁלֹּא אֹכַל וַאֲכָלָהּ כֻּלָּהּ חַיָּב שְׁתַּיִם, דְּכִי אָמַר שֶׁלֹּא אֹכֲלֶנָּה אֵינוֹ חַיָּב עַד שֶׁיֹּאכַל כֻּלָּהּ, וְכִי הֲדַר אֲמַר שֶׁלֹּא אֹכַל כֵּיוָן שֶׁאָכַל מִמֶּנָּה כַזַּיִת חַיָּב, הִלְכָּךְ הַשְּׁבוּעָה הָאַחֲרוֹנָה חָיְלָא, וּמִחַיַּב כִּי אָכֵיל מִנַּהּ כַּזַּיִת, וְכִי הֲדַר אָכַל כֻּלָּהּ מִחַיַּב מִשּׁוּם שְׁבוּעָה רִאשׁוֹנָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שבועה שלא אוכל ככר זו. שבועה שלא אוכלנה – the reason that he said that “I will not eat” and then he repeats saying that I won’t eat it, he is not liable other than one [count], for the oath does not take effect on [another] oath, but if he stated first that he would not eat it and then repeats that he will not eat it and then repeats saying that he will not eat and he eats all of it, he is liable for two [counts], for if he stated that he will not eat it, he is not liable until he eats all of it, and if he repeats and states that he will not eat, since he ate from an olive’s [bulk], he is liable, therefore, the final oath takes effect and makes him liable when he eats from it an olive’s [bulk]. And when he repeats and eats all of it, he is liable because of the concluding oath.


###### Bartenura on Mishnah Shevuot 3:7:2
[Bartenura on Mishnah Shevuot 3:7:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:7:2)

**שְׁבוּעָה שֶׁלֹּא אֹכֲלֶנָּה שְׁבוּעָה שֶׁלֹּא אֹכֲלֶנָּה.** אַף עַל גַּב דְּמִשְּׁבוּעָה שֶׁלֹּא אֹכֲלֶנָּה שְׁנִיָּה שָׁמְעִינַן דְּאֵין שְׁבוּעָה חָלָה עַל שְׁבוּעָה, תָּנָא לָן שְׁבוּעָה שְׁלִישִׁית לְאַשְׁמוֹעִינַן דְּחִיּוּבָא הוּא דְלֵיכָּא אַשְּׁבוּעוֹת בָּתְרַיְתָא, הָא שְׁבוּעוֹת הֵן וְלֹא יָצְאוּ לְבַטָּלָה, וְאִם יִמְצְאוּ מָקוֹם יָחוּלוּ, שֶׁאִם נִשְׁאַל לְחָכָם עַל הָרִאשׁוֹנָה עָלְתָה שְׁנִיָּה תַחְתֶּיהָ וְנֶאֱסַר בַּדָּבָר מִשּׁוּם שְׁבוּעָה שְׁנִיָּה, וְכֵן אִם נִשְׁאַל עַל הַשְּׁתַּיִם חָלָה הַשְּׁלִישִׁית. לְפִי שֶׁהֶחָכָם עוֹקֵר הַנֶּדֶר מֵעִקָּרוֹ וְהָוֵי כְּמִי שֶׁלֹּא נָדַר וְחָלָה הַשְּׁנִיָּה לְמַפְרֵעַ, שֶׁהֲרֵי הָרִאשׁוֹנָה כְּמִי שֶׁאֵינָהּ הוֹאִיל וְנִשְׁאַל עָלֶיהָ, וְכֵן כְּשֶׁנִּשְׁאַל עַל הַשְּׁתַּיִם הֲרֵי כְאִלּוּ אֵינָם וְחָלָה הַשְּׁלִישִׁית לְמַפְרֵעַ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שבועה שלא אוכלנה שבועה שלא אוכלנה – even though that from the second oath “that I will not eat it,” we learn that an oath does not take effect on [another] oat, The Mishnah teaches us a third oath to inform us that is an obligation for there isn’t in the last oaths but these oaths and they did not go to idleness but if they found a place, they would take place and if he did consulted with a Sage [for absolution] on the first [oath]. The second [oath] is neutralized in its place and he is forbidden in the manner because of the second oath, and similarly, if he consulted [with a Sage] on he two [oaths], the third takes effect, because the Sage uproots the vow from its essence and it is like he had not taken an oath and the second one takes effect retroactively for the first [oath] is like he it didn’t exist and similarly, when he consults [with a Sage] about the two [oaths], it is like they didn’t exist and the third [oath] takes effect retroactively.


###### Bartenura on Mishnah Shevuot 3:8:1
[Bartenura on Mishnah Shevuot 3:8:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:8:1)

**אִם לֹא רָאִיתִי גָמָל פּוֹרֵחַ בָּאֲוִיר.** כְּלוֹמַר יֵאָסְרוּ כָּל פֵּרוֹת שֶׁבָּעוֹלָם עָלַי אִם לֹא רָאִיתִי וְכוּ'‏:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אם לא ראיתי גמל פורח באויר – meaning to say, they will forbid all produce/fruit that is in the world if I didn’t see, etc. [i.e., a camel flying in the air].


###### Bartenura on Mishnah Shevuot 3:8:2
[Bartenura on Mishnah Shevuot 3:8:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:8:2)

**נָחָשׁ כְּקוֹרַת בֵּית הַבַּד.** כְּתַבְנִית קוֹרַת בֵּית הַבַּד וְצוּרָתָהּ. דְּאִלּוּ כָּעֳבִי קוֹרַת בֵּית הַבַּד לֹא הָוֵי שְׁבוּעַת שָׁוְא, דְּאִיכָּא טוּבָא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נחש כקורת בית הבד – like the shape of the beam of an olive press and its form. As if like the thickness of the beam of olive press, this would not be an oath taken in vain/false oath, asserting something impossible, where there a lot [of them].


###### Bartenura on Mishnah Shevuot 3:8:3
[Bartenura on Mishnah Shevuot 3:8:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:8:3)

**שְׁבוּעָה שֶׁלֹּא נְעִידֶךָ.** בִּטּוּל מִצְוָה הִיא, דְּהָא חַיָּב לְהָעִיד שֶׁנֶּאֱמַר (ויקרא ה) אִם לוֹא יַגִּיד וְנָשָׂא עֲוֹנוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שבועה שלא נדיעך – it is the abrogation/nullification of a commandment, for he is obligated to testify as it states (Leviticus 5;1): “he does not give information – so that he is subject to punishment.”


###### Bartenura on Mishnah Shevuot 3:9:1
[Bartenura on Mishnah Shevuot 3:9:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:9:1)

**אֲכָלָהּ עָבַר עַל שְׁבוּעַת שָׁוְא.** הָכִי קָאָמַר, אֲכָלָהּ, עָבַר עַל שְׁבוּעַת שָׁוְא לְחוּדָא. לֹא אֲכָלָהּ, עָבַר אַף אַשְּׁבוּעַת בִּטּוּי. דְּמִכִּי נִשְׁבַּע שֶׁאֹכַל כִּכָּר זוֹ חַיָּב לְאָכְלָהּ, וְכִי הֲדַר נִשְׁבַּע שֶׁלֹּא יֹאכֲלֶנָּה הֲרֵי נִשְׁבַּע לְבַטֵּל אֶת הַמִּצְוָה, וְלוֹקֶה מִשּׁוּם שְׁבוּעַת שָׁוְא בֵּין יֹאכַל בֵּין לֹא יֹאכַל, וְאִי לֹא אָכֵיל לָהּ חַיָּב שְׁתַּיִם, מִשּׁוּם שְׁבוּעַת שָׁוְא וְאַף מִשּׁוּם שְׁבוּעַת בִּטּוּי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אכלה עבר על שבועת שוא – this is what he said: if he ate it , he has violated a oath taken in vain alone. If he didn’t eat it, he violated even an oath on a statement/rash oath (i.e., an oath taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story – and is liable to bring a sing-offering). For once he swore that he would eat this loaf, he is obligated to eat it, and when he then took another oath [afterwards] that he would not eat it, he swore to abrogate/nullify the Mitzvah, and is flogged eause of the oath taken in vain, whether he would eat it or whether he would eat it, and if he did not eat it, he would be liable for two [violations], because of an oath taken in vain and because of oath on a statement/rash oath.


###### Bartenura on Mishnah Shevuot 3:10:1
[Bartenura on Mishnah Shevuot 3:10:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:10:1)

**בַּאֲנָשִׁים וּבְנָשִׁים.** אַיְדֵי דְבָעֵי לְמִתְנֵי שְׁבוּעַת הָעֵדוּת נוֹהֶגֶת בַּאֲנָשִׁים וְלֹא בְנָשִׁים כוּ'‏ תָּנָא בִשְׁבוּעַת בִּטּוּי שֶׁנּוֹהֶגֶת בְּכָל אֵלּוּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
באנשים ובנשים – since it was necessary to teach [in the Mishnah] that the oath of testimony (i.e., that witnesses have information supporting his case and the plaintiff requests that they testify on his behalf, and they refuse, and deny that they have this information, they have to take an oath to this effect) applies to men and not to women, etc. (see Tractate Shevuot, Chapter 4, Mishnayot 1-4), it teaches that the oath of a statement/rash oath that applies to all of these (i.e., both men and women, etc.).


###### Bartenura on Mishnah Shevuot 3:10:2
[Bartenura on Mishnah Shevuot 3:10:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:10:2)

**בִּרְחוֹקִים וּבִקְרוֹבִים.** כְּגוֹן שֶׁאֶתֵּן לִפְלוֹנִי, בֵּין רָחוֹק בֵּין קָרוֹב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ברחוקים ובקרובים – as, for example, I will give to so-and-so, whether he is not related or is related.


###### Bartenura on Mishnah Shevuot 3:10:3
[Bartenura on Mishnah Shevuot 3:10:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:10:3)

**בִּכְשֵׁרִים וּבִפְסוּלִים.** בְּכָשֵׁר לְעֵדוּת וּפָסוּל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בכשרים ובקרובים – with someone who is fit to give testimony and t one who is unfit/ineligible.


###### Bartenura on Mishnah Shevuot 3:10:4
[Bartenura on Mishnah Shevuot 3:10:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:10:4)

**מִפִּי עַצְמוֹ.** שֶׁהוֹצִיא הוּא שְׁבוּעָה מִפִּיו. אֲבָל אִם הִשְׁבִּיעוּהוּ אֲחֵרִים אָכַלְתָּ וְלֹא אָכַלְתָּ, וְאָמַר לֹא אָכַלְתִּי וְאָכַל אוֹ לְהֶפֶךְ, פָּטוּר אִם לֹא עָנָה אָמֵן. וְאִם עָנָה אָמֵן אַחַר שֶׁהִשְׁבִּיעוֹ חֲבֵרוֹ, הָוֵי כְנִשְׁבָּע מִפִּי עַצְמוֹ וְחַיָּב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מפי עצמו – that he himself uttered an oath from his own mouth, but if others made him swear that he ate but he didn’t eat, and he said, “I will not eat” but he ate or the reverse, he is exempt if he did not respond “Amen.” But if he responded “Amen,” after his fellow made him take an oath, it is as if he swore out of his own mouth.


###### Bartenura on Mishnah Shevuot 3:11:1
[Bartenura on Mishnah Shevuot 3:11:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:11:1)

**שְׁבוּעַת שָׁוְא כוּ'‏ בִּרְחוֹקִים וּבִקְרוֹבִים.** נִשְׁבַּע עַל אִישׁ שֶׁהוּא אִשָּׁה, בֵּין רָחוֹק בֵּין קָרוֹב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שבועת שוא, ברחוקים ובקרובים – he swears concerning a man that he is a woman, whether he is not related or whether he is related.


###### Bartenura on Mishnah Shevuot 3:11:2
[Bartenura on Mishnah Shevuot 3:11:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Shevuot/r/3:11:2)

**אַחַת זוֹ וְאַחַת זוֹ.** אַחַת שְׁבוּעַת שָׁוְא וְאַחַת שְׁבוּעַת בִּטּוּי, מֻשְׁבָּע מִפִּי אֲחֵרִים חַיָּב בִּדְעָנֵי אָמֵן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אחת זו ואחת זו – the oath taken in vain/false oath and the oath of testimony are one and the same, if others forced him to take an oath he is liable if he responded, “Amen.”