## Shevuot Daf 35a

###### Shevuot 35a:1
[Shevuot 35a:1](https://torahapp.org/share/book/Shevuot/r/35a:1)

לְהָכִי כַּתְבַהּ רַחֲמָנָא לְעֵדוּת גַּבֵּי שְׁבוּעַת בִּיטּוּי וְגַבֵּי טוּמְאַת מִקְדָּשׁ וְקָדָשָׁיו – דִּבְכוּלָּן נֶאֱמַר בָּהֶן ״וְנֶעְלַם״, וְכָאן לֹא נֶאֱמַר בָּהֶן ״וְנֶעְלַם״; לְחַיֵּיב עַל הַמֵּזִיד כַּשּׁוֹגֵג.

**William Davidson Edition - English:**
The Gemara answers: **For that** reason, **the Merciful One writes** the verse with regard to an oath of **testimony near** the verse with regard to **an oath on an utterance and near** the verse with regard to **the defiling of** the **Temple or its sacrificial** foods, **as in all of** those passages **it is stated concerning them: “And it is hidden,” and here,** with regard to an oath of testimony, **it is not stated concerning them: And it is hidden.** The Torah did so to underscore the contrast between them and **to deem liable** one who takes **an intentional** false oath of testimony **like** one who takes **an unwitting** false oath of testimony.


###### Shevuot 35a:2
[Shevuot 35a:2](https://torahapp.org/share/book/Shevuot/r/35a:2)

**מַתְנִי׳** ״מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, אִם לֹא תָבוֹאוּ וּתְעִידוּנִי שֶׁאָמַר אִישׁ פְּלוֹנִי לִיתֵּן לִי מָאתַיִם זוּז וְלֹא נָתַן״ – הֲרֵי אֵלּוּ פְּטוּרִים, שֶׁאֵין חַיָּיבִין אֶלָּא עַל תְּבִיעַת מָמוֹן כְּפִקָּדוֹן.

**William Davidson Edition - English:**
**MISHNA:** If one said to witnesses: **I administer an oath to you** concerning your refusal to testify **if you do not come and testify on my behalf that so-and-so said** he is going **to give me two hundred dinars and he did not give** them to me, and they take false oaths that they have no knowledge of the matter, **they are exempt** from liability to bring an offering for taking a false oath of testimony, **as one is liable** for taking a false oath of testimony **only** in a case involving **a monetary claim like a deposit** in the sense that were the witnesses to testify, the individual would be liable to pay. In the case of a promise to give a gift he could claim that he merely reconsidered.


###### Shevuot 35a:3
[Shevuot 35a:3](https://torahapp.org/share/book/Shevuot/r/35a:3)

״מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם כְּשֶׁתֵּדְעוּ לִי עֵדוּת שֶׁתָּבוֹאוּ וּתְעִידוּנִי״ – הֲרֵי אֵלּוּ פְּטוּרִים, מִפְּנֵי שֶׁקָּדְמָה שְׁבוּעָה לְעֵדוּת.

**William Davidson Edition - English:**
If one said to witnesses: **I administer an oath to you that when you will know testimony** relevant **to me you will come and testify on my behalf, these** witnesses **are exempt** from liability for taking a false oath of testimony even if they do not testify, **due to** the fact **that the oath preceded** their knowledge of the relevant **testimony.**


###### Shevuot 35a:4
[Shevuot 35a:4](https://torahapp.org/share/book/Shevuot/r/35a:4)

עָמַד בְּבֵית הַכְּנֶסֶת וְאָמַר: ״מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, שֶׁאִם אַתֶּם יוֹדְעִין לִי עֵדוּת שֶׁתָּבוֹאוּ וּתְעִידוּנִי״ – הֲרֵי אֵלּוּ פְּטוּרִין, עַד שֶׁיְּהֵא מִתְכַּוֵּין לָהֶם.

**William Davidson Edition - English:**
If one **stood in the synagogue and said** for all to hear: **I administer an oath to you that if you know testimony** relevant **to me you will come and testify on my behalf, these** witnesses **are exempt until he directs** his demand **to** specific individuals.


###### Shevuot 35a:5
[Shevuot 35a:5](https://torahapp.org/share/book/Shevuot/r/35a:5)

אָמַר לִשְׁנַיִם: ״מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם אִישׁ פְּלוֹנִי וּפְלוֹנִי, שֶׁאִם אַתֶּם יוֹדְעִין לִי עֵדוּת שֶׁתָּבוֹאוּ וּתְעִידוּנִי״, ״שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין לָךְ עֵדוּת״; וְהֵם יוֹדְעִין לוֹ עֵדוּת עֵד מִפִּי עֵד, אוֹ שֶׁהָיָה אֶחָד מֵהֶן קָרוֹב אוֹ פָּסוּל – הֲרֵי אֵלּוּ פְּטוּרִין.

**William Davidson Edition - English:**
If **one said to two** people: **I administer an oath to you, so-and-so and so-and-so, that if you know testimony** relevant **to me you will come and testify on my behalf,** and they respond: On our **oath we do not know** any **testimony** relevant **to you, and they know testimony** relevant **to him,** not based on an incident they witnessed but based on **hearsay testimony,** which is not valid testimony, **or** if **one of** the witnesses **is found** to be **a relative or disqualified, these** witnesses **are exempt** from liability for taking a false oath of testimony because they are unfit witnesses.


###### Shevuot 35a:6
[Shevuot 35a:6](https://torahapp.org/share/book/Shevuot/r/35a:6)

שִׁלַּח בְּיַד עַבְדּוֹ, אוֹ שֶׁאָמַר לָהֶן הַנִּתְבָּע: ״מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, שֶׁאִם אַתֶּם יוֹדְעִין לוֹ עֵדוּת שֶׁתָּבוֹאוּ וּתְעִידוּהוּ״ – הֲרֵי אֵלּוּ פְּטוּרִין, עַד שֶׁיִּשְׁמְעוּ מִפִּי הַתּוֹבֵעַ.

**William Davidson Edition - English:**
If the plaintiff **sent** the demand for their testimony **by means of his slave, or** in a case **where the defendant said to** the witnesses: **I administer an oath to you that if you know** any **testimony** relevant **to** the plaintiff **that you will come and testify on his behalf,** and they took a false oath that they have no knowledge of the matter, **these** witnesses **are exempt** from liability for taking a false oath of testimony **until they will hear** the demand to testify directly **from the mouth of the plaintiff.**


###### Shevuot 35a:7
[Shevuot 35a:7](https://torahapp.org/share/book/Shevuot/r/35a:7)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״מַשְׁבִּיעַנִי עֲלֵיכֶם אִם לֹא תָבוֹאוּ וּתְעִידוּנִי שֶׁאָמַר אִישׁ פְּלוֹנִי לִיתֵּן לִי מָאתַיִם זוּז וְלֹא נָתַן״ – יָכוֹל יְהוּ חַיָּיבִין? תַּלְמוּד לוֹמַר: ״תֶּחֱטָא״–״תֶּחֱטָא״ לִגְזֵירָה שָׁוָה.

**William Davidson Edition - English:**
**GEMARA:** The Gemara cites proof for the *halakhot* in the mishna from verses in the Torah. **The Sages taught: I administer an oath to you** concerning your refusal to testify **if you do not come and testify on my behalf that so-and-so said** that he is going **to give me two hundred dinars and he did not give** them to me; in such a case one **might** have thought that **they would be liable.** Therefore, **the verse states** the term **“shall sin”** with regard to an oath of testimony and **“shall sin”** with regard to an oath on a deposit in order **to** derive **a verbal analogy.**


###### Shevuot 35a:8
[Shevuot 35a:8](https://torahapp.org/share/book/Shevuot/r/35a:8)

נֶאֱמַר כָּאן ״תֶּחֱטָא״, וְנֶאֱמַר לְהַלָּן ״תֶּחֱטָא״; מָה לְהַלָּן בִּתְבִיעַת מָמוֹן – וְיֵשׁ לוֹ, אַף כָּאן בִּתְבִיעַת מָמוֹן – וְיֵשׁ לוֹ.

**William Davidson Edition - English:**
**Here, it is stated** with regard to an oath of testimony **“shall sin”** (Leviticus 5:1), **and there, it is stated** with regard to an oath on a deposit **“shall sin”** (Leviticus 5:21). **Just as there,** with regard to an oath on a deposit, the verse is speaking only **with regard to a monetary claim and** in a case where the plaintiff **has** a legitimate claim, **so too here,** with regard to an oath of testimony, the verse is speaking only **with regard to a monetary claim and** in a case where the plaintiff **has** a legitimate claim. In the case cited in the *baraita* and in the first clause of the mishna, the plaintiff does not have a legitimate claim.


###### Shevuot 35a:9
[Shevuot 35a:9](https://torahapp.org/share/book/Shevuot/r/35a:9)

״מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם כְּשֶׁתֵּדְעוּ לִי עֵדוּת״ כּוּ׳.

**William Davidson Edition - English:**
The mishna teaches: **I administer an oath to you that when you will know testimony** relevant **to me** you will come and testify on my behalf.


###### Shevuot 35a:10
[Shevuot 35a:10](https://torahapp.org/share/book/Shevuot/r/35a:10)

תָּנוּ רַבָּנַן: ״מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם כְּשֶׁתֵּדְעוּ לִי עֵדוּת שֶׁתָּבוֹאוּ וּתְעִידוּנִי״ – יָכוֹל יְהוּ חַיָּיבִין? תַּלְמוּד לוֹמַר: ״וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדַע״ – מִי שֶׁקָּדְמָה עֵדוּת לִשְׁבוּעָה, וְלֹא שֶׁקָּדְמָה שְׁבוּעָה לְעֵדוּת.

**William Davidson Edition - English:**
**The Sages taught: I administer an oath to you that when you will know testimony** relevant **to me you will come and testify on my behalf;** in such a case one **might** have thought that **they would be liable.** Therefore, **the verse states: “And he heard the voice of an oath and he is a witness or he saw or he knew”** (Leviticus 5:1). One is liable to bring an offering for a false oath only in a case **where** knowledge of the **testimony preceded the oath, and not** in a case **where the oath preceded** knowledge of the **testimony.**


###### Shevuot 35a:11
[Shevuot 35a:11](https://torahapp.org/share/book/Shevuot/r/35a:11)

עָמַד בְּבֵית הַכְּנֶסֶת וְאָמַר ״מַשְׁבִּיעַנִי עֲלֵיכֶם״. אָמַר שְׁמוּאֵל: אֲפִילּוּ עֵדָיו בֵּינֵיהֶן.

**William Davidson Edition - English:**
The mishna continues: If one **stood in the synagogue and said** for all to hear: **I administer an oath to you** that if you know testimony relevant to me you will come and testify on my behalf, these witnesses are exempt. **Shmuel says:** That is the *halakha* **even** if **his witnesses** were **among the** people in the synagogue.


###### Shevuot 35a:12
[Shevuot 35a:12](https://torahapp.org/share/book/Shevuot/r/35a:12)

פְּשִׁיטָא! לָא צְרִיכָא, דְּקָאֵי עִילָּוַיְהוּ; מַהוּ דְּתֵימָא: כְּמַאן דְּאָמַר לְהוּ דָּמֵי, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara asks: Isn’t this **obvious?** Otherwise, there would be no novel element in this *halakha* of the mishna. The Gemara answers: **No,** it is **necessary** to cite this case only in a situation **where he is standing** right **next to** those witnesses. **Lest you say he is comparable to one who spoke to them** directly and those witnesses would be liable, the *tanna* **teaches us** that until he specifies to whom he is directing his demand, he does not render those witnesses obligated to take an oath of testimony.


###### Shevuot 35a:13
[Shevuot 35a:13](https://torahapp.org/share/book/Shevuot/r/35a:13)

תַּנְיָא נָמֵי הָכִי: רָאָה סִיעָה שֶׁל בְּנֵי אָדָם עוֹמְדִין, וְעֵדָיו בֵּינֵיהֶן, וְאָמַר לָהֶן: ״מַשְׁבִּיעַנִי עֲלֵיכֶם אִם אַתֶּם יוֹדְעִין לִי עֵדוּת שֶׁתָּבוֹאוּ וּתְעִידוּנִי״ – יָכוֹל יְהוּ חַיָּיבִין? תַּלְמוּד לוֹמַר: ״וְהוּא עֵד״ – וַהֲרֵי לֹא יִיחֵד עֵדָיו. יָכוֹל אֲפִילּוּ אָמַר ״כׇּל הָעוֹמְדִין כָּאן״? תַּלְמוּד לוֹמַר: ״וְהוּא עֵד״ – וַהֲרֵי יִיחֵד עֵדָיו.

**William Davidson Edition - English:**
The Gemara notes: **This is also taught** in a *baraita*: If **one saw a group of people standing, and his witnesses** were **among them, and he said to** the entire group: **I administer an oath to you that if you know testimony** relevant **to me you will come and testify on my behalf,** in such a case one **might** have thought that **they would be liable. The verse states: “And he is a witness”** (Leviticus 5:1), **and** in this case **he did not specify his witnesses;** therefore, they are not liable. One **might** have thought that the *halakha* is the same **even** if **he said:** I administer an oath to **everyone who is standing here** that you will come and testify on my behalf. **The verse states: “And he is a witness”** (Leviticus 5:1), **and** in this case, although he spoke to a group, **he specified his witnesses;** therefore, they are liable.


###### Shevuot 35a:14
[Shevuot 35a:14](https://torahapp.org/share/book/Shevuot/r/35a:14)

אָמַר לִשְׁנַיִם: ״מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם״. תָּנוּ רַבָּנַן, אָמַר לִשְׁנַיִם: ״מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם פְּלוֹנִי וּפְלוֹנִי, אִם אַתֶּם יוֹדְעִין לִי עֵדוּת שֶׁתָּבוֹאוּ וּתְעִידוּנִי״; וְהֵן יוֹדְעִין לוֹ עֵדוּת עֵד מִפִּי עֵד, אוֹ שֶׁהָיָה אֶחָד מֵהֶן קָרוֹב אוֹ פָּסוּל – יָכוֹל יְהוּ חַיָּיבִין? תַּלְמוּד לוֹמַר: ״אִם לוֹא יַגִּיד וְנָשָׂא עֲוֹנוֹ״ – בִּרְאוּיִן לְהַגָּדָה הַכָּתוּב מְדַבֵּר.

**William Davidson Edition - English:**
The mishna teaches that if **one said to two** individuals: **I administer an oath to you,** and they know testimony relevant to him based on hearsay, or if one of the witnesses is found to be a relative or disqualified, they are exempt. The Gemara cites that which **the Sages taught:** If **one said to two** individuals: **I administer an oath to you, so-and-so and so-and-so,** that **if you know testimony** relevant **to me you will come and testify on my behalf, and they know testimony** relevant **to him** based on **hearsay testimony, or** if **one of** the witnesses is **a relative or disqualified,** in such a case one **might** have thought that **they would be liable. The verse states: “If he does not state it, then he shall bear his iniquity”** (Leviticus 5:1), teaching that it is **with regard to** those **eligible for** the **statement** of testimony that **the verse is speaking,** not those who are ineligible.


###### Shevuot 35a:15
[Shevuot 35a:15](https://torahapp.org/share/book/Shevuot/r/35a:15)

שִׁלַּח בְּיַד עַבְדּוֹ וְכוּ׳. תָּנוּ רַבָּנַן: שִׁלַּח בְּיַד עַבְדּוֹ, אוֹ שֶׁאָמַר לָהֶן הַנִּתְבָּע: ״מַשְׁבִּיעַנִי עֲלֵיכֶם שֶׁאִם אַתֶּם יוֹדְעִין לוֹ עֵדוּת שֶׁתָּבוֹאוּ וּתְעִידוּהוּ״ – יָכוֹל יְהוּ חַיָּיבִין? תַּלְמוּד לוֹמַר: ״אִם לֹא יַגִּיד וְנָשָׂא עֲוֹנוֹ״.

**William Davidson Edition - English:**
The mishna teaches: If the plaintiff **sent** the demand for their testimony **by means of his slave, etc. The Sages taught:** If the plaintiff **sent** the demand for their testimony **by means of his slave, or** in a case **where the defendant said to** the witnesses: **I administer an oath to you that if you know** any **testimony** relevant **to** the plaintiff **that you will come and testify on his behalf, might** one have thought that **they would be liable? The verse states: “If he does not state it, then he shall bear his iniquity”** (Leviticus 5:1); therefore, they are not liable.


###### Shevuot 35a:16
[Shevuot 35a:16](https://torahapp.org/share/book/Shevuot/r/35a:16)

מַאי תַּלְמוּדָא? אָמַר רַבִּי אֶלְעָזָר: ״אִם לוֹא יַגִּיד״ כְּתִיב; אִם לוֹ לֹא יַגִּיד – וְנָשָׂא עֲוֹנוֹ, וְאִם לְאַחֵר לֹא יַגִּיד – פָּטוּר.

**William Davidson Edition - English:**
The Gemara asks: **What is the** biblical **derivation** that leads to that conclusion? **Rabbi Elazar said:** The derivation is based on the fact that it **is written: *Im lo yaggid*.** In the verse the word *lo* is spelled *lamed*, *vav*, *alef* and interpreted as both “not,” spelled *lamed alef*, and “to him,” spelled *lamed vav*. It is derived: **If** the witness who knows the testimony **does not state** it **to** the plaintiff, **he shall bear his iniquity,** and he is liable; **but if he does not state** it **to another,** he is **exempt.**


###### Shevuot 35a:17
[Shevuot 35a:17](https://torahapp.org/share/book/Shevuot/r/35a:17)

**מַתְנִי׳** ״מַשְׁבִּיעַנִי (אֲנִי) עֲלֵיכֶם״; ״מְצַוֶּה אֲנִי עֲלֵיכֶם״; ״אוֹסֶרְכֶם אֲנִי״ – הֲרֵי אֵלּוּ חַיָּיבִין.

**William Davidson Edition - English:**
**MISHNA:** The mishna discusses the formula of an oath of testimony. If the plaintiff said to the witnesses: **I administer an oath to you** concerning your refusal to testify if you do not come and testify on my behalf, or even if he said: **I command you,** or **I bind you,** although he did not employ an unequivocal formula of an oath, **these** witnesses **are liable** for taking a false oath of testimony.


###### Shevuot 35a:18
[Shevuot 35a:18](https://torahapp.org/share/book/Shevuot/r/35a:18)

״בַּשָּׁמַיִם וּבָאָרֶץ״ – הֲרֵי אֵלּוּ פְּטוּרִין. ״בְּאָלֶף דָּלֶת״; ״בְּיוֹד הֵי״; ״בְּשַׁדַּי״; ״בִּצְבָאוֹת״; ״בְּחַנּוּן וְרַחוּם״; ״בְּאֶרֶךְ אַפַּיִם״; ״בְּרַב חֶסֶד״; וּבְכָל הַכִּנּוּיִין – הֲרֵי אֵלּוּ חַיָּיבִין.

**William Davidson Edition - English:**
If one administered the oath to the witnesses **in the** name of **heaven and in the** name of **earth, these** witnesses are **exempt** from liability for taking a false oath of testimony, as that is not an oath in the name of God. If one administered the oath to the witnesses **in** the name of ***alef dalet*,** i.e., *Adonai*; **in** the name of ***yod heh*,** the Tetragrammaton; **in** the name of the **Almighty [*Shaddai*]; in** the name of the Lord of **Hosts [*Tzevaot*]; in** the name of the **Gracious and Compassionate** One; **in** the name of He Who is **Slow to Anger; in** the name of He Who is **Abounding in Loving-kindness; or in** the name of **any of the appellations** of God, even though he did not mention the ineffable name of God, **these** witnesses are **liable** for taking a false oath of testimony.


###### Shevuot 35a:19
[Shevuot 35a:19](https://torahapp.org/share/book/Shevuot/r/35a:19)

הַמְקַלֵּל בְּכוּלָּן – חַיָּיב; דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים פּוֹטְרִין.

**William Davidson Edition - English:**
**One who curses** God **employing any of** these names or appellations of God is **liable** to be executed through stoning; this is **the statement of Rabbi Meir. And the Rabbis deem** him **exempt,** as they hold that one is liable for cursing God only if he employs the ineffable name of God.


###### Shevuot 35a:20
[Shevuot 35a:20](https://torahapp.org/share/book/Shevuot/r/35a:20)

הַמְקַלֵּל אָבִיו וְאִמּוֹ בְּכוּלָּן – חַיָּיב; דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים פּוֹטְרִין.

**William Davidson Edition - English:**
**One who curses his father or his mother employing any of** these names or appellations of God is **liable** to be executed through stoning; this is **the statement of Rabbi Meir. And the Rabbis deem** him **exempt,** as they hold that one is liable for cursing his father and his mother only if he employs the ineffable name of God.


###### Shevuot 35a:21
[Shevuot 35a:21](https://torahapp.org/share/book/Shevuot/r/35a:21)

הַמְקַלֵּל עַצְמוֹ וַחֲבֵירוֹ בְּכוּלָּן – עוֹבֵר בְּלֹא תַעֲשֶׂה. ״יַכְּכָה ה׳ אֱלֹהִים״, וְכֵן ״יַכְּכָה אֱלֹהִים״ – זוֹ הִיא אָלָה הַכְּתוּבָה בַּתּוֹרָה.

**William Davidson Edition - English:**
**One who curses himself or another employing any of** these names or appellations of God **violates a prohibition.** If one says: **The Lord God shall strike you** (see Deuteronomy 28:22), **and likewise** if one says: **God shall strike you** if you do not come to testify, **that is a curse that is written in the Torah,** and in such a case one is certainly liable if he fails to testify.


###### Shevuot 35a:22
[Shevuot 35a:22](https://torahapp.org/share/book/Shevuot/r/35a:22)

״אַל יַכְּךָ״, וִ״יבָרֶכְךָ״ וְ״יֵיטִיב לָךְ״ – רַבִּי מֵאִיר מְחַיֵּיב, וַחֲכָמִים פּוֹטְרִין.

**William Davidson Edition - English:**
If one says to the witnesses: God **shall not strike you, or:** God **shall bless you, or:** God **shall benefit you** if you come and testify, **Rabbi Meir deems** him **liable,** as one may infer from that statement that if he fails to testify God will strike him, or will not bless or benefit him. **And the Rabbis deem** him **exempt** because the curse is not explicitly stated.


###### Shevuot 35a:23
[Shevuot 35a:23](https://torahapp.org/share/book/Shevuot/r/35a:23)

**גְּמָ׳** ״מַשְׁבִּיעַנִי עֲלֵיכֶם״ – מַאי קָאָמַר? אָמַר רַב יְהוּדָה, הָכִי קָאָמַר: ״מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם בִּשְׁבוּעָה הָאֲמוּרָה בַּתּוֹרָה״; ״מְצַוֶּה אֲנִי עֲלֵיכֶם בְּצַוָּואָה הָאֲמוּרָה בַּתּוֹרָה״; ״אוֹסֶרְכֶם אֲנִי בְּאִיסּוּר הָאָמוּר בַּתּוֹרָה״.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that if the plaintiff said to the witnesses: **I administer an oath to you,** I command you, or I bind you, these witnesses are liable for taking a false oath of testimony. The Gemara asks: **What is** the plaintiff **saying?** He merely said that he is administering an oath, but he did not say in the name of what he is administering the oath. **Rav Yehuda said: This** is what the plaintiff **is saying: I administer an oath to you with the oath mentioned in the Torah, I command you with the command mentioned in the Torah, I bind you with the bond mentioned in the Torah,** and in the Torah all of these include mention of the name of God.


###### Shevuot 35a:24
[Shevuot 35a:24](https://torahapp.org/share/book/Shevuot/r/35a:24)

אֲמַר לֵיהּ אַבָּיֵי, אֶלָּא הָא דְתָנֵי רַבִּי חִיָּיא: ״כּוֹבֶלְכֶם אֲנִי״ – הֲרֵי אֵלּוּ חַיָּיבִין; כּוֹבֵל בְּאוֹרָיְיתָא מִי כְּתִיב?!

**William Davidson Edition - English:**
**Abaye said to** Rav Yehuda: **But** according to that interpretation, concerning **that which Rabbi Ḥiyya teaches,** that if the plaintiff said to the witnesses: **I chain you, these** witnesses are **liable** for taking a false oath of testimony, **is chaining written in the Torah?** Apparently, the reference in the mishna and the *baraita* is not to similar language in the Torah.


###### Shevuot 35a:25
[Shevuot 35a:25](https://torahapp.org/share/book/Shevuot/r/35a:25)

אֶלָּא אָמַר אַבָּיֵי, הָכִי קָאָמַר: ״מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם בִּשְׁבוּעָה״; ״מְצַוֶּה אֲנִי עֲלֵיכֶם בִּשְׁבוּעָה״; ״אוֹסֶרְכֶם אֲנִי בִּשְׁבוּעָה״; ״כּוֹבֶלְכֶם אֲנִי בִּשְׁבוּעָה״.

**William Davidson Edition - English:**
**Rather, Abaye said** that **this** is what the plaintiff **is saying: I administer an oath to you with an oath, I command you with an oath, I bind you with an oath, I chain you with an oath.** The witnesses are liable in all these cases provided that the plaintiff mentions an oath.


###### Shevuot 35a:26
[Shevuot 35a:26](https://torahapp.org/share/book/Shevuot/r/35a:26)

״בְּאָלֶף דָּלֶת״; ״בְּיוֹד הֵי״; ״בְּשַׁדַּי״; ״בִּצְבָאוֹת״; ״בְּחַנּוּן וְרַחוּם״; ״בְּאֶרֶךְ אַפַּיִם״; ״בְּרַב חֶסֶד״.

**William Davidson Edition - English:**
§ The mishna teaches: If one administered the oath to the witnesses **in** the name of ***alef dalet*, in** the name of ***yod heh*, in** the name of the **Almighty [*Shaddai*], in** the name of the Lord of **Hosts [*Tzevaot*], in** the name of the **Gracious and Compassionate** One, **in** the name of He Who is **Slow to Anger,** or **in** the name of He Who is **Abounding in Loving-kindness,** these witnesses are liable for taking a false oath of testimony.


###### Shevuot 35a:27
[Shevuot 35a:27](https://torahapp.org/share/book/Shevuot/r/35a:27)

לְמֵימְרָא דְּחַנּוּן וְרַחוּם שֵׁמוֹת נִינְהוּ?! וּרְמִינְהִי: יֵשׁ שֵׁמוֹת שֶׁנִּמְחָקִין, וְיֵשׁ שֵׁמוֹת שֶׁאֵין נִמְחָקִין – אֵלּוּ הֵן שֵׁמוֹת שֶׁאֵין נִמְחָקִין: כְּגוֹן ״אֵל״, ״אֱלֹהֶיךָ״, ״אֱלֹהִים״, ״אֱלֹהֵיכֶם״, ״אֶהְיֶה אֲשֶׁר אֶהְיֶה״, ״אָלֶף דָּלֶת״ וְ״יוֹד הֵי״, ״שַׁדַּי״, ״צְבָאוֹת״ – הֲרֵי אֵלּוּ אֵין נִמְחָקִין.

**William Davidson Edition - English:**
Is that **to say that gracious and compassionate are** sacred **names?** The Gemara **raises a contradiction** from a *baraita*: **There are names** of God **that may be erased and there are names** of God **that may not be erased** due to their inherent sanctity. **These are names that may not be erased: For example,** several variations of the name God [*Elohim*]: ***El*, *Elohekha*** with a second person singular suffix, ***Elohim*, *Eloheikhem*** with a second person plural suffix; **I Shall Be As I Shall Be, *alef dalet*, *yod heh*, Almighty [*Shaddai*],** Lord of **Hosts [*Tzevaot*], these** names **may not be erased.**


###### Shevuot 35a:28
[Shevuot 35a:28](https://torahapp.org/share/book/Shevuot/r/35a:28)

אֲבָל ״הַגָּדוֹל״, ״הַגִּבּוֹר״, ״הַנּוֹרָא״, ״הָאַדִּיר״ וְ״הֶחָזָק״ וְ״הָאַמִּיץ״, ״הָעִזּוּז״, ״חַנּוּן וְרַחוּם״, ״אֶרֶךְ אַפַּיִם״ וְ״רַב חֶסֶד״ – הֲרֵי אֵלּוּ נִמְחָקִין.

**William Davidson Edition - English:**
**But** adjectives that describe the Holy One, Blessed be He, e.g., **the Great, the Mighty, the Awesome, the Prodigious, the Powerful, the Courageous, the Strong, gracious, compassionate, slow to anger, or abounding in loving-kindness; these may be erased.** Apparently, gracious and compassionate are adjectives and not actual names of God; how, then, does an oath or a curse in the name of gracious and compassionate take effect?


###### Shevuot 35a:29
[Shevuot 35a:29](https://torahapp.org/share/book/Shevuot/r/35a:29)

אָמַר אַבָּיֵי: מַתְנִיתִין ״בְּמִי שֶׁהוּא חַנּוּן״

**William Davidson Edition - English:**
**Abaye said:** In **the mishna,** it is with regard to one who administers an oath or curses **in** the name of **He Who is Gracious,**