## Shevuot Daf 31a

###### Shevuot 31a:1
[Shevuot 31a:1](https://torahapp.org/share/book/Shevuot/r/31a:1)

קוֹלָר תָּלוּי בְּצַוַּאר עֵדִים? תַּלְמוּד לוֹמַר: ״מִדְּבַר שֶׁקֶר תִּרְחַק״.

**William Davidson Edition - English:**
**the chain [*kolar*]** of culpability for the miscarriage of justice **be** placed **around the neck of the** false **witnesses?** It is derived as **the verse states: “Distance yourself from a false matter.”**


###### Shevuot 31a:2
[Shevuot 31a:2](https://torahapp.org/share/book/Shevuot/r/31a:2)

(סִימָן: תְּלָתָא תַּלְמִיד, וּתְלָת בַּעֲלֵי חוֹב, סְמַרְטוּט שׁוֹמֵעַ וּמַטְעִים)

**William Davidson Edition - English:**
The Gemara provides **a mnemonic** for additional *halakhot* derived from the verse: “Distance yourself from a false matter.” **Three** relating to **a student; and three** relating to **creditors;** and three relating to a judge: **Rags, hears, and explain.**


###### Shevuot 31a:3
[Shevuot 31a:3](https://torahapp.org/share/book/Shevuot/r/31a:3)

מִנַּיִן לְתַלְמִיד שֶׁיּוֹשֵׁב לִפְנֵי רַבּוֹ וְרוֹאֶה זְכוּת לֶעָנִי וְחוֹב לֶעָשִׁיר – מִנַּיִן שֶׁלֹּא יִשְׁתּוֹק? תַּלְמוּד לוֹמַר: ״מִדְּבַר שֶׁקֶר תִּרְחָק״.

**William Davidson Edition - English:**
**From where** is it derived with regard to **a student who is sitting before his teacher and sees** a claim that provides **advantage for a poor** person **and disadvantage for a wealthy** person **that he shall not remain silent?** It is derived as **the verse states: “Distance yourself from a false matter.”**


###### Shevuot 31a:4
[Shevuot 31a:4](https://torahapp.org/share/book/Shevuot/r/31a:4)

מִנַּיִן לְתַלְמִיד שֶׁרוֹאֶה אֶת רַבּוֹ שֶׁטּוֹעֶה בַּדִּין, שֶׁלֹּא יֹאמַר: אַמְתִּין לוֹ עַד שֶׁיִּגְמְרֶנּוּ; וְאֶסְתְּרֶנּוּ וְאֶבְנֶנּוּ מִשֶּׁלִּי, כְּדֵי שֶׁיִּקָּרֵא הַדִּין עַל שְׁמִי? תַּלְמוּד לוֹמַר: ״מִדְּבַר שֶׁקֶר תִּרְחָק״.

**William Davidson Edition - English:**
**From where** is it derived with regard to **a student who sees his teacher who is erring in judgment that he shall not say: I will wait for** my teacher **until he concludes** the trial **and** then **I will contradict him and construct** a ruling **of my own so that the verdict will be attributed to my name?** It is derived as **the verse states: “Distance yourself from a false matter.”**


###### Shevuot 31a:5
[Shevuot 31a:5](https://torahapp.org/share/book/Shevuot/r/31a:5)

מִנַּיִן לְתַלְמִיד שֶׁאָמַר לוֹ רַבּוֹ: יוֹדֵעַ אַתָּה בִּי שֶׁאִם נוֹתְנִין לִי מֵאָה מָנֶה אֵינִי מְבַדֶּה; מָנֶה יֵשׁ לִי אֵצֶל פְּלוֹנִי, וְאֵין לִי עָלָיו אֶלָּא עֵד אֶחָד – מִנַּיִן שֶׁלֹּא יִצְטָרֵף עִמּוֹ? תַּלְמוּד לוֹמַר: ״מִדְּבַר שֶׁקֶר תִּרְחָק״.

**William Davidson Edition - English:**
**From where** is it derived with regard to **a student whose teacher said to him: You know concerning me that** even **if** one were to **give me one hundred** times **one hundred dinars, I would not fabricate** a claim. Now, **I have one hundred dinars in the possession of so-and-so,** to whom I lent money, **but I have only one witness** of the two required to testify **about** the loan and enable me to collect payment; **from where** is it derived **that** the student **shall not join with** the other witness and testify? It is derived **as the verse states: “Distance yourself from a false matter”** (Exodus 23:7).


###### Shevuot 31a:6
[Shevuot 31a:6](https://torahapp.org/share/book/Shevuot/r/31a:6)

הַאי מִ״דְּבַר שֶׁקֶר תִּרְחָק״ נָפְקָא?! הָא וַדַּאי שַׁקּוֹרֵי קָא מְשַׁקֵּר, וְרַחֲמָנָא אָמַר: ״לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר״! אֶלָּא כְּגוֹן דַּאֲמַר לֵיהּ: וַדַּאי חַד סָהֲדָא אִית לִי, וְתָא אַתָּה קוּם הָתָם וְלָא תֵּימָא וְלָא מִידֵּי, דְּהָא לָא מַפְּקַתְּ מִפּוּמָּךְ שִׁקְרָא – אֲפִילּוּ הָכִי אָסוּר, מִשּׁוּם שֶׁנֶּאֱמַר: ״מִדְּבַר שֶׁקֶר תִּרְחָק״.

**William Davidson Edition - English:**
The Gemara asks: Is it from the verse **“Distance yourself from a false matter” that this** matter **is derived? But** isn’t **he certainly lying** in that case, **and** this is already stated, as **the Merciful One states: “You shall not bear false witness against your neighbor”** (Exodus 20:13)? **Rather,** the reference is to a case **where** the teacher **said to him:** It is **certain** that **I have one witness, and you come** and **stand there** beside him **and do not say anything, as** in that manner **you do not express a lie from your mouth.** Your silent presence will create the impression that I have two witnesses and lead the debtor to admit his debt. **Even so,** it is **prohibited** to do this, **due to that** which **is stated: “Distance yourself from a false matter.”**


###### Shevuot 31a:7
[Shevuot 31a:7](https://torahapp.org/share/book/Shevuot/r/31a:7)

מִנַּיִן לַנּוֹשֶׁה בַּחֲבֵירוֹ מָנֶה, שֶׁלֹּא יֹאמַר: אֶטְעָנֶנּוּ בְּמָאתַיִם – כְּדֵי שֶׁיּוֹדֶה לִי בְּמָנֶה, וְיִתְחַיֵּיב לִי שְׁבוּעָה, וַאֲגַלְגֵּל עָלָיו שְׁבוּעָה מִמָּקוֹם אַחֵר? תַּלְמוּד לוֹמַר: ״מִדְּבַר שֶׁקֶר תִּרְחָק״.

**William Davidson Edition - English:**
There are three *halakhot* with regard to a creditor: **From where** is it derived with regard to **one who is seeking** repayment **from another** of a debt of **one hundred dinars,** and there are no witnesses to that effect, **that he shall not say: I will claim** that **he** owes me **two hundred** dinars **so that he will admit** that he owes **me one hundred dinars, and he will become liable** to take **an oath to me,** the oath of one who admits to part of a claim, **and** on that basis **I will extend** the oath and compel **him** to take **an oath** with regard to a debt that he owes me **from another place?** It is derived as **the verse states: “Distance yourself from a false matter.”**


###### Shevuot 31a:8
[Shevuot 31a:8](https://torahapp.org/share/book/Shevuot/r/31a:8)

מִנַּיִן לַנּוֹשֶׁה בַּחֲבֵירוֹ מָנֶה וּטְעָנוֹ מָאתַיִם, שֶׁלֹּא יֹאמַר: אֶכְפְּרֶנּוּ בְּבֵית דִּין וְאוֹדֶה לוֹ חוּץ לְבֵית דִּין, כְּדֵי שֶׁלֹּא אֶתְחַיֵּיב לוֹ שְׁבוּעָה וְלֹא יְגַלְגֵּל עָלַי שְׁבוּעָה מִמָּקוֹם אַחֵר? תַּלְמוּד לוֹמַר: ״מִדְּבַר שֶׁקֶר תִּרְחָק״.

**William Davidson Edition - English:**
**From where** is it derived with regard to **one who is seeking** repayment **from another** of a debt of **one hundred dinars and claims** that the debtor owes **him two hundred** dinars, **that** the debtor **shall not say: I will** completely **deny his** claim **in court, and I will admit to him outside court so that I will not become liable** to take **an oath to him and he will not extend** the oath and compel **me** to take **an oath** with regard to a debt that I owe him **from another place?** It is derived **as the verse states: “Distance yourself from a false matter.”**


###### Shevuot 31a:9
[Shevuot 31a:9](https://torahapp.org/share/book/Shevuot/r/31a:9)

מִנַּיִן לִשְׁלֹשָׁה שֶׁנּוֹשִׁין מָנֶה בְּאֶחָד, שֶׁלֹּא יְהֵא אֶחָד בַּעַל דִּין וּשְׁנַיִם עֵדִים, כְּדֵי שֶׁיּוֹצִיאוּ מָנֶה וְיַחְלוֹקוּ? תַּלְמוּד לוֹמַר: ״מִדְּבַר שֶׁקֶר תִּרְחָק״.

**William Davidson Edition - English:**
**From where** is it derived with regard to **three who are seeking** repayment **from one** individual for a total of **one hundred dinars, that one** of the three **should not assume the role of** a sole **litigant** and claim one hundred dinars, **and** the other **two** will assume the role of **witnesses so that they will exact** payment of **one hundred dinars** from the debtor **and divide** it among them? It is derived **as the verse states: “Distance yourself from a false matter.”**


###### Shevuot 31a:10
[Shevuot 31a:10](https://torahapp.org/share/book/Shevuot/r/31a:10)

מִנַּיִן לִשְׁנַיִם שֶׁבָּאוּ לַדִּין, אֶחָד לָבוּשׁ סְמַרְטוּטִין וְאֶחָד לָבוּשׁ אִיצְטְלִית בַּת מֵאָה מָנֶה, שֶׁאוֹמְרִין לוֹ: לְבוֹשׁ כְּמוֹתוֹ אוֹ הַלְבִּישֵׁהוּ כְּמוֹתְךָ? תַּלְמוּד לוֹמַר: ״מִדְּבַר שֶׁקֶר תִּרְחָק״. כִּי הֲווֹ אָתוּ לְקַמֵּיהּ דְּרָבָא בַּר רַב הוּנָא, אֲמַר לְהוּ: שְׁלוּפוּ פּוּזְמוּקַיְיכוּ וְחוּתוּ לְדִינָא.

**William Davidson Edition - English:**
There are three *halakhot* with regard to a judge: **From where** is it derived with regard to **two** individuals **who came to judgment, one dressed in rags and one dressed in a garment worth one hundred** times **one hundred dinars, that** the judges **say to** the wealthy person: **Dress like** the poor person **or dress** the poor person in a garment **like yours?** It is derived as **the verse states: “Distance yourself from a false matter.”** The Gemara relates: **When** individuals **would come before Rava bar Rav Huna** for judgment **he** would **say to them: Remove your fine shoes [*puzmukaikhu*] and descend for judgment,** so you will not appear more distinguished than the other litigant.


###### Shevuot 31a:11
[Shevuot 31a:11](https://torahapp.org/share/book/Shevuot/r/31a:11)

מִנַּיִן לְדַיָּין שֶׁלֹּא יִשְׁמַע דִּבְרֵי בַּעַל דִּין (חֲבֵירוֹ) קוֹדֶם שֶׁיָּבֹא בַּעַל דִּין חֲבֵירוֹ? תַּלְמוּד לוֹמַר: ״מִדְּבַר שֶׁקֶר תִּרְחָק״.

**William Davidson Edition - English:**
**From where** is it derived **that a judge should not hear the statement of** one **litigant before the other litigant comes** to court? It is derived **as the verse states: “Distance yourself from a false matter.”**


###### Shevuot 31a:12
[Shevuot 31a:12](https://torahapp.org/share/book/Shevuot/r/31a:12)

מִנַּיִן לְבַעַל דִּין שֶׁלֹּא יַטְעִים דְּבָרָיו לַדַּיָּין קוֹדֶם שֶׁיָּבֹא בַּעַל דִּין חֲבֵירוֹ? תַּלְמוּד לוֹמַר: ״מִדְּבַר שֶׁקֶר תִּרְחָק״. רַב כָּהֲנָא מַתְנֵי מִ״לֹּא תִשָּׂא״ – ״לֹא תַשִּׂיא״.

**William Davidson Edition - English:**
**From where** is it derived that **a litigant shall not explain** the rationale behind **his statements to the judge before the other litigant comes** to court? It is derived as **the verse states: “Distance yourself from a false matter.” Rav Kahana teaches** that this *halakha* is derived **from** that which is written: **“You shall not accept [*lo tissa*]** a false report” (Exodus 23:1), which he interprets as though it is written: **You shall not cause** others [*lo tassi*] to accept a false report.


###### Shevuot 31a:13
[Shevuot 31a:13](https://torahapp.org/share/book/Shevuot/r/31a:13)

״וַאֲשֶׁר לֹא טוֹב עָשָׂה בְּתוֹךְ עַמָּיו״ – רַב אָמַר: זֶה הַבָּא בְּהַרְשָׁאָה, וּשְׁמוּאֵל אָמַר: זֶה הַלּוֹקֵחַ שָׂדֶה שֶׁיֵּשׁ עָלֶיהָ עֲסִיקִין.

**William Davidson Edition - English:**
The verse states: **“And did that which is not good among his people”** (Ezekiel 18:18). **Rav says: This** is referring to **one who comes** to court **with authorization** to present claims on behalf of another. **And Shmuel says: This** is referring to **one who purchases a field** concerning which **there are those who contest** ownership **of it,** as in that way, he involves himself in the disputes of others.


###### Shevuot 31a:14
[Shevuot 31a:14](https://torahapp.org/share/book/Shevuot/r/31a:14)

אֵינָהּ נוֹהֶגֶת אֶלָּא בִּרְאוּיִן לְהָעִיד כּוּ׳. לְאַפּוֹקֵי מַאי? אָמַר רַב פָּפָּא: לְאַפּוֹקֵי מֶלֶךְ. וְרַב אַחָא בַּר יַעֲקֹב אָמַר: לְאַפּוֹקֵי מְשַׂחֵק בְּקוּבְיָא.

**William Davidson Edition - English:**
§ The mishna teaches that the oath of testimony **is practiced only with regard to** those **fit to testify.** The Gemara asks: This statement serves **to exclude what** person not allowed to testify who was not mentioned explicitly in the mishna? **Rav Pappa said:** It serves **to exclude a king** who, although he is neither a relative nor otherwise disqualified from testifying, does not testify in court. **And Rav Aḥa bar Ya’akov said:** It serves **to exclude one who plays with dice,** who is disqualified as a witness by rabbinic law.


###### Shevuot 31a:15
[Shevuot 31a:15](https://torahapp.org/share/book/Shevuot/r/31a:15)

מַאן דְּאָמַר מְשַׂחֵק בְּקוּבְיָא – כׇּל שֶׁכֵּן מֶלֶךְ; וּמַאן דְּאָמַר מֶלֶךְ – אֲבָל מְשַׂחֵק בְּקוּבְיָא, מִדְּאוֹרָיְיתָא מִחְזָא חֲזֵי, וְרַבָּנַן הוּא דְּפַסְלוּהוּ.

**William Davidson Edition - English:**
The Gemara notes: According to **the one who says** that the mishna excludes **one who plays with dice** from the oath of testimony, **all the more so** should **a king** be excluded, as he does not testify by Torah law. **And** according to **the one who says** that the mishna excludes **a king** from the oath of testimony, it may exclude only a king, **but** perhaps **one who plays with dice** is not excluded, as **by Torah law he is fit** to testify **and it is the Sages who disqualified him.** Therefore, he is not excluded from the oath of testimony, which is by Torah law.


###### Shevuot 31a:16
[Shevuot 31a:16](https://torahapp.org/share/book/Shevuot/r/31a:16)

בִּפְנֵי בֵּית דִּין וְשֶׁלֹּא בִּפְנֵי בֵּית דִּין כּוּ׳. בְּמַאי קָמִיפַּלְגִי?

**William Davidson Edition - English:**
§ The mishna teaches: The oath of testimony is practiced both **in the presence of** the **court and not in the presence of** the **court,** when the potential witness takes the oath on his own. And if the oath is administered by others he is liable only when he denies, in court, any knowledge of the incident in question. This is the statement of Rabbi Meir. And the Rabbis say: Whether the witness takes the oath on his own or whether the oath is administered by others, he is liable only when he denies, in court, any knowledge of the incident in question. The Gemara asks: **With regard to what do they disagree?**


###### Shevuot 31a:17
[Shevuot 31a:17](https://torahapp.org/share/book/Shevuot/r/31a:17)

אַמְרוּהָ רַבָּנַן קַמֵּיהּ דְּרַב פָּפָּא: בְּדוּן מִינַּהּ וּמִינַּהּ – בְּדוּן מִינַּהּ וְאוֹקֵי בְאַתְרַהּ קָא מִיפַּלְגִי.

**William Davidson Edition - English:**
**The Sages said** the explanation **before Rav Pappa: They disagree with regard to** the method of derivation by means of a verbal analogy. Is the method to **infer** the *halakha* **from** the source of the verbal analogy **and** derive the details **from** that source as well, or is the method to **infer** the *halakha* **from it but interpret** the *halakha* according **to its** own **place?**


###### Shevuot 31a:18
[Shevuot 31a:18](https://torahapp.org/share/book/Shevuot/r/31a:18)

רַבִּי מֵאִיר סָבַר: דּוּן מִינַּהּ וּמִינַּהּ מִפִּקָּדוֹן; מָה פִּקָּדוֹן – מוּשְׁבָּע מִפִּי עַצְמוֹ חַיָּיב, אַף עֵדוּת – מוּשְׁבָּע מִפִּי עַצְמוֹ חַיָּיב, וּמִינַּהּ, מָה פִּקָּדוֹן – בֵּין בְּבֵית דִּין וּבֵין שֶׁלֹּא בְּבֵית דִּין, אַף עֵדוּת – בֵּין בְּבֵית דִּין וּבֵין שֶׁלֹּא בְּבֵית דִּין.

**William Davidson Edition - English:**
The Gemara elaborates: **Rabbi Meir holds: Infer from it and** derive the details **from it.** The *halakha* of the oath of testimony is derived **from** the *halakha* of an oath on **a deposit: Just as** in the case of the oath on **a deposit,** one who **takes the oath on his own** is **liable, so too** in the case of the oath of **testimony,** one who **takes the oath on his own** is **liable. And** derive the details **from it: Just as** in the case of the oath on **a deposit** one is liable **whether** he took the oath **in court or** he took the oath **not in court, so too** in the case of the oath of **testimony,** one is liable **whether** he took the oath **in court or** he took the oath **not in court.**


###### Shevuot 31a:19
[Shevuot 31a:19](https://torahapp.org/share/book/Shevuot/r/31a:19)

וְרַבָּנַן סָבְרִי: דּוּן מִינַּהּ וְאוֹקֵי בְּאַתְרַהּ; מָה פִּקָּדוֹן – מוּשְׁבָּע מִפִּי עַצְמוֹ חַיָּיב, אַף עֵדוּת – מוּשְׁבָּע מִפִּי עַצְמוֹ חַיָּיב. וְאוֹקֵי בְּאַתְרַהּ: מָה מוּשְׁבָּע מִפִּי אֲחֵרִים – בְּבֵית דִּין אִין, שֶׁלֹּא בְּבֵית דִּין לָא; אַף מוּשְׁבָּע מִפִּי עַצְמוֹ – בְּבֵית דִּין אִין, שֶׁלֹּא בְּבֵית דִּין לָא.

**William Davidson Edition - English:**
**And the Rabbis hold: Infer** the *halakha* **from it but interpret** the *halakha* according **to its** own **place.** The *halakha* of the oath of testimony is derived from the *halakha* of an oath on a deposit: **Just as** in the case of the oath on **a deposit,** one who **takes the oath on his own** is **liable, so too** in the case of the oath of **testimony,** one **who takes the oath on his own** is **liable. But interpret** the *halakha* according **to its** own **place** and derive the details of the *halakha* from the *halakhot* of the oath of testimony: **Just as** in the case of **one who was administered an oath by others,** if he denies knowledge of the matter **in court, yes,** he is liable, and if his denial does **not** take place **in court, no,** he is not liable; **so too, one who took the oath on his own,** if he did so **in court, yes,** he is liable, and if he did **not** take the oath **in court, no,** he is not liable.