## Shevuot Daf 25a

###### Shevuot 25a:1
[Shevuot 25a:1](https://torahapp.org/share/book/Shevuot/r/25a:1)

בְּחַטָּאת קָאָמְרִינַן.

**William Davidson Edition - English:**
The Gemara answers: **We are speaking of sin-offerings** when we assert that that mishna lists only prohibitions for which one is liable to receive *karet* for their intentional violation.


###### Shevuot 25a:2
[Shevuot 25a:2](https://torahapp.org/share/book/Shevuot/r/25a:2)

רָבִינָא אָמַר: כִּי קָתָנֵי, מִידֵּי דְּחָיֵיל אַמִּידֵּי דְּבַר אֲכִילָה הוּא; שְׁבוּעָה דְּחָיְילָא אַמִּידֵּי דְּלָאו בַּר אֲכִילָה הוּא, לָא קָתָנֵי.

**William Davidson Edition - English:**
**Ravina** offered a different answer. He **said: When** the *tanna* **teaches** this case, he lists only **those** prohibitions **that apply** specifically **to items that are edible.** With regard to **an oath,** it is a matter **that applies** also **to items that are not edible,** and he **does not teach** it in that mishna.


###### Shevuot 25a:3
[Shevuot 25a:3](https://torahapp.org/share/book/Shevuot/r/25a:3)

וַהֲרֵי הֶקְדֵּשׁ – דְּחָיֵיל נָמֵי אַעֵצִים וַאֲבָנִים!

**William Davidson Edition - English:**
The Gemara asks: **But doesn’t** that mishna include in its list the prohibition against deriving benefit from the misuse of **consecrated** property, **which applies even to** consecrated **wood and stones?**


###### Shevuot 25a:4
[Shevuot 25a:4](https://torahapp.org/share/book/Shevuot/r/25a:4)

אֶלָּא כִּי קָתָנֵי, מִידֵּי דְּחָיֵיל אַמִּידֵּי דְּאִית בֵּהּ מְשָׁשָׁא; שְׁבוּעָה דְּחָיְילָא אַמִּידֵּי דְּלֵית בֵּיהּ מְשָׁשָׁא, כְּגוֹן ״שֶׁאִישַׁן״ וְ״שֶׁלֹּא אִישַׁן״ – לָא קָתָנֵי.

**William Davidson Edition - English:**
The Gemara answers: **Rather, when** the *tanna* **teaches** this case, he lists **those** prohibitions **that apply to tangible matters.** With regard to **an oath,** it is something **that** also **applies to intangible matters, such as: I will sleep, or: I will not sleep,** and the *tanna* **does not teach** it in that mishna.


###### Shevuot 25a:5
[Shevuot 25a:5](https://torahapp.org/share/book/Shevuot/r/25a:5)

**מַתְנִי׳** אֶחָד דְּבָרִים שֶׁל עַצְמוֹ וְאֶחָד דְּבָרִים שֶׁל אֲחֵרִים, וְאֶחָד דְּבָרִים שֶׁיֵּשׁ בָּהֶן מַמָּשׁ וְאֶחָד דְּבָרִים שֶׁאֵין בָּהֶן מַמָּשׁ.

**William Davidson Edition - English:**
**MISHNA:** If one unwittingly takes a false oath about the past or breaks an oath he made about the future, **both** if it is an oath that addresses **matters that concern oneself and** if it is an oath that addresses **matters that concern others,** he is liable to bring a sliding-scale offering for an oath on an utterance. **And** likewise, an oath on an utterance may address **both tangible matters and intangible matters.**


###### Shevuot 25a:6
[Shevuot 25a:6](https://torahapp.org/share/book/Shevuot/r/25a:6)

כֵּיצַד? אָמַר ״שְׁבוּעָה שֶׁאֶתֵּן לְאִישׁ פְּלוֹנִי״ וְ״שֶׁלֹּא אֶתֵּן״; ״שֶׁנָּתַתִּי״ וְ״שֶׁלֹּא נָתַתִּי״;

**William Davidson Edition - English:**
**How so?** Examples of oaths about future actions that concern others are if one **said:** On my **oath I will give so-and-so** a particular item, **or:** On my oath **I will not give** it to him. Examples of such oaths about the past are if one said: On my oath **I gave** another a particular item, **or:** On my oath **I did not give** it to him.


###### Shevuot 25a:7
[Shevuot 25a:7](https://torahapp.org/share/book/Shevuot/r/25a:7)

״שֶׁאִישַׁן״ וְ״שֶׁלֹּא אִישַׁן״; ״שֶׁיָּשַׁנְתִּי״ וְ״שֶׁלֹּא יָשַׁנְתִּי״; ״שֶׁאֶזְרוֹק צְרוֹר לַיָּם״ וְ״שֶׁלֹּא אֶזְרוֹק״; ״שֶׁזָּרַקְתִּי״ וְ״שֶׁלֹּא זָרַקְתִּי״.

**William Davidson Edition - English:**
Examples of oaths about the future that address intangible matters are where one said: On my oath **I will sleep, or:** On my oath **I will not sleep.** Examples of such oaths about the past are where one said: On my oath **I slept, or:** On my oath **I did not sleep.** Other examples of oaths about intangible matters are when one takes an oath, saying: **I will throw a stone into the sea, or: I will not throw** it, or: **I threw** it, **or: I did not throw** it.


###### Shevuot 25a:8
[Shevuot 25a:8](https://torahapp.org/share/book/Shevuot/r/25a:8)

רַבִּי יִשְׁמָעֵאל אוֹמֵר: אֵינוֹ חַיָּיב אֶלָּא עַל הֶעָתִיד לָבֹא, שֶׁנֶּאֱמַר: ״לְהָרַע אוֹ לְהֵיטִיב״.

**William Davidson Edition - English:**
**Rabbi Yishmael says: One is liable only** for an oath on an utterance taken **about the future, as it is stated:** “Or if anyone take an oath clearly with his lips **to do evil, or to do good,** whatsoever it be that a man shall utter clearly with an oath” (Leviticus 5:4). The Torah refers explicitly only to oaths about what one will do in the future.


###### Shevuot 25a:9
[Shevuot 25a:9](https://torahapp.org/share/book/Shevuot/r/25a:9)

אָמַר לוֹ רַבִּי עֲקִיבָא: אִם כֵּן, אֵין לִי אֶלָּא דְּבָרִים שֶׁיֵּשׁ בָּהֶן הֲרָעָה וַהֲטָבָה; דְּבָרִים שֶׁאֵין בָּהֶן הֲרָעָה וַהֲטָבָה מִנַּיִן?

**William Davidson Edition - English:**
**Rabbi Akiva said to him: If so,** and one is liable only for oaths explicitly mentioned in the verse, then **I have** derived **only** that one is liable for an oath on an utterance with regard to **matters to which doing evil and doing good apply. From where** do I derive that one is liable for an oath on an utterance with regard to **matters to which doing evil and doing good do not apply?**


###### Shevuot 25a:10
[Shevuot 25a:10](https://torahapp.org/share/book/Shevuot/r/25a:10)

אָמַר לוֹ: מֵרִיבּוּי הַכָּתוּב. אָמַר לוֹ: אִם רִיבָּה הַכָּתוּב לְכָךְ, רִיבָּה הַכָּתוּב לְכָךְ!

**William Davidson Edition - English:**
Rabbi Yishmael **said to him:** The *halakha* in these cases is derived **by amplification of** the meaning of **the verse.** Rabbi Akiva **said to him: If the verse is amplified for this,** i.e., to extend the *halakha* of an oath on an utterance to matters that do not involve doing evil or good, **the verse is amplified for that,** i.e., oaths about the past.


###### Shevuot 25a:11
[Shevuot 25a:11](https://torahapp.org/share/book/Shevuot/r/25a:11)

**גְּמָ׳** תָּנוּ רַבָּנַן: חוֹמֶר בַּנְּדָרִים מִבַּשְּׁבוּעוֹת, חוֹמֶר בַּשְּׁבוּעוֹת מִבַּנְּדָרִים. חוֹמֶר בַּנְּדָרִים – שֶׁהַנְּדָרִים חָלִים עַל דְּבַר מִצְוָה כִּדְבַר הָרְשׁוּת, מַה שֶּׁאֵין כֵּן בַּשְּׁבוּעוֹת.

**William Davidson Edition - English:**
**GEMARA:** With regard to oaths about intangible matters, **the Sages taught:** There is **a stringency** that applies **to vows** and not **to oaths,** and there is **a stringency** that applies **to oaths** and not **to vows.** The **stringency** that applies **to vows** is **that vows take effect with regard to a matter** involving **a mitzva, like** they take effect with regard to **an optional matter, which is not the case with regard to oaths.** An oath not to perform a mitzva does not take effect at all.


###### Shevuot 25a:12
[Shevuot 25a:12](https://torahapp.org/share/book/Shevuot/r/25a:12)

חוֹמֶר בַּשְּׁבוּעוֹת – שֶׁהַשְּׁבוּעוֹת חָלוֹת עַל דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ כְּדָבָר שֶׁיֵּשׁ בּוֹ מַמָּשׁ, מַה שֶּׁאֵין כֵּן בַּנְּדָרִים.

**William Davidson Edition - English:**
The **stringency** that applies **to oaths** is **that oaths take effect with regard to an intangible matter like** they do with regard to **a tangible matter, which is not the case with regard to vows.**


###### Shevuot 25a:13
[Shevuot 25a:13](https://torahapp.org/share/book/Shevuot/r/25a:13)

כֵּיצַד? אָמַר ״שְׁבוּעָה שֶׁאֶתֵּן לִפְלוֹנִי״ וְ״שֶׁלֹּא אֶתֵּן״. מַאי ״אֶתֵּן״? אִילֵּימָא צְדָקָה לְעָנִי, מוּשְׁבָּע וְעוֹמֵד מֵהַר סִינַי הוּא – שֶׁנֶּאֱמַר: ״נָתוֹן תִּתֵּן לוֹ״!

**William Davidson Edition - English:**
§ The mishna teaches: **How so?** Examples are if one **said:** On my **oath I will give so-and-so** some item, **or:** On my oath **I will not give** it to him. **What** is the case of an oath in which he says: **I will give? If we say** that he takes an oath that he will give **charity to a poor person,** that is not an oath that takes effect, since **he is under oath from Mount Sinai** to give charity, **as it is stated** with regard to a poor person: **“You shall give him”** (Deuteronomy 15:10).


###### Shevuot 25a:14
[Shevuot 25a:14](https://torahapp.org/share/book/Shevuot/r/25a:14)

אֶלָּא מַתָּנָה לְעָשִׁיר.

**William Davidson Edition - English:**
**Rather,** the case is where he said he would give **a gift to a rich person.** The oath takes effect, as there is no mitzva to do so.


###### Shevuot 25a:15
[Shevuot 25a:15](https://torahapp.org/share/book/Shevuot/r/25a:15)

״שֶׁאִישַׁן״ וְ״שֶׁלֹּא אִישַׁן״ – אִינִי?! וְהָאָמַר רַבִּי יוֹחָנָן: הָאוֹמֵר ״שְׁבוּעָה שֶׁלֹּא אִישַׁן שְׁלֹשָׁה יָמִים״ – מַלְקִין אוֹתוֹ וְיָשֵׁן לְאַלְתַּר!

**William Davidson Edition - English:**
§ The mishna teaches that if one takes an oath, saying: **I will sleep, or: I will not sleep,** the oath takes effect and he is liable to bring an offering if he fails to fulfill the terms of his oath. The Gemara asks: **Is that so? But doesn’t Rabbi Yoḥanan say** that in the case of **one who says:** On my **oath I will not sleep for three days,** the court **flogs him immediately and he may sleep.** Since it is impossible for one not to sleep for three days, his oath is regarded as an oath taken in vain from the outset. How could someone who took an oath never to sleep be liable to bring an offering for an oath on an utterance if he slept unwittingly?


###### Shevuot 25a:16
[Shevuot 25a:16](https://torahapp.org/share/book/Shevuot/r/25a:16)

הָתָם דְּאָמַר ״שְׁלֹשָׁה״, הָכָא דְּלָא אָמַר ״שְׁלֹשָׁה״.

**William Davidson Edition - English:**
The Gemara answers: **There,** Rabbi Yoḥanan is referring to a case **where he said** explicitly that he will not sleep for **three** days. **Here,** the mishna is referring to a case **where he did not say three** days, and his oath extends only for the amount of time it is possible not to sleep.


###### Shevuot 25a:17
[Shevuot 25a:17](https://torahapp.org/share/book/Shevuot/r/25a:17)

״שֶׁאֶזְרוֹק צְרוֹר לַיָּם״ וְ״שֶׁלֹּא אֶזְרוֹק״. אִיתְּמַר: ״שְׁבוּעָה שֶׁזָּרַק פְּלוֹנִי צְרוֹר לַיָּם״ וְ״שֶׁלֹּא זָרַק״, רַב אָמַר חַיָּיב, וּשְׁמוּאֵל אָמַר פָּטוּר.

**William Davidson Edition - English:**
§ The mishna teaches that an example of an oath on an utterance is where one took an oath, saying: **I will throw a stone into the sea, or: I will not throw** it. It **was stated:** With regard to one who says: On my **oath so-and-so threw a stone into the sea, or:** On my **oath he did not throw** it, **Rav says:** If it was later discovered that what he said was false, he is **liable** to bring an offering for his oath. **And Shmuel says:** He is **exempt.**


###### Shevuot 25a:18
[Shevuot 25a:18](https://torahapp.org/share/book/Shevuot/r/25a:18)

רַב אָמַר חַיָּיב – אִיתֵיהּ בְּלָאו וְהֵן. וּשְׁמוּאֵל אָמַר פָּטוּר – לֵיתֵיהּ בִּלְהַבָּא.

**William Davidson Edition - English:**
The Gemara explains the opinions: **Rav says** that he is **liable,** as the oath **can be positive or negative.** The Sages derived from the verse: “Or if anyone take an oath clearly with his lips to do evil, or to do good” (Leviticus 5:4), that one is liable to bring an offering for an oath on an utterance only when the oath is such that it could be inverted from the positive to the negative and vice versa. Since he can take an oath either that he threw the stone or that he did not, he is liable. **And Shmuel says** he is **exempt,** because the oath **cannot be** stated **with regard to the future;** he cannot control what so-and-so will do in the future. Consequently, it is an oath taken in vain, rather than an oath on an utterance.


###### Shevuot 25a:19
[Shevuot 25a:19](https://torahapp.org/share/book/Shevuot/r/25a:19)

לֵימָא בִּפְלוּגְתָּא דְּרַבִּי יִשְׁמָעֵאל וְרַבִּי עֲקִיבָא קָא מִיפַּלְגִי? דִּתְנַן, רַבִּי יִשְׁמָעֵאל אוֹמֵר: אֵינוֹ חַיָּיב אֶלָּא עַל הֶעָתִיד לָבֹא, שֶׁנֶּאֱמַר: ״לְהָרַע אוֹ לְהֵיטִיב״. אָמַר לוֹ רַבִּי עֲקִיבָא: אִם כֵּן, אֵין לִי אֶלָּא דְּבָרִים שֶׁיֵּשׁ בָּהֶן הֲרָעָה וַהֲטָבָה, דְּבָרִים שֶׁאֵין בָּהֶן הֲרָעָה וַהֲטָבָה מִנַּיִן?

**William Davidson Edition - English:**
The Gemara asks: **Shall we say** that **they disagree with regard to** the issue that is the subject of **the dispute** between **Rabbi Yishmael and Rabbi Akiva? As we learned** in the mishna: **Rabbi Yishmael says: One is liable only** for an oath on an utterance taken **about the future, as it is stated:** “Or if anyone take an oath clearly with his lips **to do evil, or to do good,** whatsoever it be that a man shall utter clearly with an oath” (Leviticus 5:4). **Rabbi Akiva said to him: If so,** and one is liable only for oaths explicitly mentioned in the verse, then **I have** derived **only** that one is liable for an oath on an utterance with regard to **matters to which doing evil and doing good apply. From where** do I derive that one is liable for an oath on an utterance with regard to **matters to which doing evil and doing good do not apply?**


###### Shevuot 25a:20
[Shevuot 25a:20](https://torahapp.org/share/book/Shevuot/r/25a:20)

אָמַר לוֹ: מֵרִיבּוּי הַכָּתוּב. אָמַר לוֹ: אִם רִיבָּה הַכָּתוּב לְכָךְ, רִיבָּה הַכָּתוּב לְכָךְ!

**William Davidson Edition - English:**
Rabbi Yishmael **said to him:** The *halakha* in these cases is derived **by amplification of the verse.** Rabbi Akiva **said to him: If the verse is amplified for this,** i.e., to extend the *halakha* of an oath on an utterance to matters that do not involve doing evil or good, **the verse is amplified for that,** i.e., oaths about the past.


###### Shevuot 25a:21
[Shevuot 25a:21](https://torahapp.org/share/book/Shevuot/r/25a:21)

רַב דְּאָמַר כְּרַבִּי עֲקִיבָא, וּשְׁמוּאֵל דְּאָמַר כְּרַבִּי יִשְׁמָעֵאל?

**William Davidson Edition - English:**
Say **that Rav,** who ruled that one who took an oath that so-and-so threw a stone into the sea is liable, **states** his opinion **in accordance with** the opinion of **Rabbi Akiva,** that one can be liable for oaths about the past. **And** say **that Shmuel states** his opinion **in accordance with** the opinion of **Rabbi Yishmael,** that one is exempt from liability for taking an oath about the past.


###### Shevuot 25a:22
[Shevuot 25a:22](https://torahapp.org/share/book/Shevuot/r/25a:22)

אַלִּיבָּא דְּרַבִּי יִשְׁמָעֵאל – כּוּלֵּי עָלְמָא לָא פְּלִיגִי; הַשְׁתָּא מִילְּתָא דְּאִיתַהּ בִּלְהַבָּא לָא מְחַיַּיב עֲלַהּ רַבִּי יִשְׁמָעֵאל לְשֶׁעָבַר, מִילְּתָא דְּלֵיתַהּ בִּלְהַבָּא מִיבַּעְיָא?!

**William Davidson Edition - English:**
The Gemara rejects this suggestion: **Everyone agrees** that **according to** the opinion **of Rabbi Yishmael** one is exempt from liability for taking an oath that so-and-so threw an item. **Now,** with regard to **a statement,** i.e., an oath, **that could be** a valid oath referring **to the future,** e.g., I will throw an item, **Rabbi Yishmael does not deem** one **liable for it** when it refers **to the past. Is it necessary** to say that one is not liable for **a statement,** i.e., an oath, that so-and-so threw a particular item, **that cannot be** a valid oath when adjusted to be referring **to** someone else’s actions in **the future,** since it is not under the oath taker’s control?


###### Shevuot 25a:23
[Shevuot 25a:23](https://torahapp.org/share/book/Shevuot/r/25a:23)

כִּי פְּלִיגִי – אַלִּיבָּא דְּרַבִּי עֲקִיבָא. רַב – כְּרַבִּי עֲקִיבָא; וּשְׁמוּאֵל אָמַר: עַד כָּאן לָא מְחַיֵּיב רַבִּי עֲקִיבָא הָתָם לְשֶׁעָבַר, אֶלָּא מִלְּתָא דְּאִיתַהּ בִּלְהַבָּא – מְחַיֵּיב רַבִּי עֲקִיבָא לְשֶׁעָבַר; אֲבָל מִידֵּי דְּלֵיתֵיהּ בִּלְהַבָּא – לָא.

**William Davidson Edition - English:**
**When they disagree,** it is with regard to how to understand the *halakha* **according to** the opinion **of Rabbi Akiva.** The opinion of **Rav** is **in accordance with** the opinion of **Rabbi Akiva** without any qualification of it. **And Shmuel says: Rabbi Akiva deems one liable only there,** in the case of an oath that refers **to the past,** when it is **a statement,** i.e., an oath, **that could be** a valid oath referring **to the future;** in such a case **Rabbi Akiva deems one liable** also if the oath was taken referring **to the past,** like an oath where one says: I threw a stone. **But** with regard to **statements that cannot** be valid oaths if adjusted **to the future,** like an oath about another’s action, he does **not** deem one liable when they are made about the past.


###### Shevuot 25a:24
[Shevuot 25a:24](https://torahapp.org/share/book/Shevuot/r/25a:24)

לֵימָא בִּפְלוּגְתָּא

**William Davidson Edition - English:**
The Gemara suggests: **Shall we say** that **the dispute**