## Shevuot Daf 35b

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

״בְּמִי שֶׁהוּא רַחוּם״ קָאָמַר.

**William Davidson Edition - English:**
or **in** the name of **He Who is compassionate,** that the *tanna* **is stating** the *halakha*. Although gracious and compassionate are not names of God, the reference in the mishna is to an oath in the name of God.


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

אֲמַר לֵיהּ רָבָא: אִי הָכִי, ״בַּשָּׁמַיִם וּבָאָרֶץ״ נָמֵי – ״בְּמִי שֶׁהַשָּׁמַיִם וְהָאָרֶץ שֶׁלּוֹ״ קָאָמַר!

**William Davidson Edition - English:**
**Rava said to** Abaye: **If so,** in the case of one who administered the oath to the witnesses **in the** name of **heaven and in the** name of **earth as well,** say that it is with regard to an oath **in** the name of **He for Whom the heaven and the earth are His** that the *tanna* **is stating** the *halakha*. Why, then, does the mishna say that for an oath in the name of heaven and in the name of earth, these witnesses are exempt from liability?


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

הָכִי הַשְׁתָּא?! הָתָם, כֵּיוָן דְּלֵיכָּא מִידֵּי אַחֲרִינָא דְּאִיקְּרִי רַחוּם וְחַנּוּן – וַדַּאי ״בְּמִי שֶׁהוּא חַנּוּן״, וַדַּאי ״בְּמִי שֶׁהוּא רַחוּם״ קָאָמַר. הָכָא, כֵּיוָן דְּאִיכָּא שָׁמַיִם וָאָרֶץ – ״בַּשָּׁמַיִם וּבָאָרֶץ״ קָאָמַר.

**William Davidson Edition - English:**
The Gemara rejects this: **How can** these cases **be compared? There, since there is no other entity that is called gracious and compassionate, certainly** it is **in** the name of **He Who is gracious,** and **certainly** it is **in** the name of **He Who is compassionate** that the *tanna* **is speaking.** By contrast, **here, since there are heaven and earth** that exist as independent entities, perhaps when he administers an oath in the name of heaven and in the name of earth, it is **in the** name of the actual **heaven and in the** name of the actual **earth** that **he is speaking,** and not in the name of He for Whom the heaven and the earth are His.


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

תָּנוּ רַבָּנַן: כָּתַב אָלֶף לָמֶד מֵ״אֱלֹהִים״, ״יָהּ״ מֵ״יְיָ״ – הֲרֵי זֶה אֵינוֹ נִמְחָק. שִׁין דָּלֶת מִ״שַּׁדַּי״, אָלֶף דָּלֶת מֵ״אֲדֹנָי״, צָדִי בֵּית מִ״צְּבָאוֹת״ – הֲרֵי זֶה נִמְחָק.

**William Davidson Edition - English:**
§ Apropos the names of God that may be erased and those that may not be erased, the Gemara discusses the details of the matter. **The Sages taught:** If **one wrote** the letters ***alef lamed* from** the name ***Elohim*,** or ***yod heh* from the Tetragrammaton, this** pair of letters and that pair of letters **may not be erased.** But if one wrote the letters ***shin dalet* from *Shaddai*,** or ***alef dalet* from *Adonai*,** or ***tzadi beit* from *Tzevaot*, this may be erased.**


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

רַבִּי יוֹסֵי אוֹמֵר: ״צְבָאוֹת״ כּוּלּוֹ נִמְחָק – שֶׁלֹּא נִקְרָא צְבָאוֹת אֶלָּא עַל שֵׁם יִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״וְהוֹצֵאתִי אֶת צִבְאֹתַי אֶת עַמִּי בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם״. אָמַר שְׁמוּאֵל: אֵין הֲלָכָה כְּרַבִּי יוֹסֵי.

**William Davidson Edition - English:**
**Rabbi Yosei says:** The word ***tzevaot* may be erased** in **its entirety, as** God **is called *Tzevaot* only in the context of** the children of **Israel,** and it is not an independent name of God, **as it is stated: “And I shall bring forth My hosts [*tzivotai*], My people the children of Israel, out of the land of Egypt”** (Exodus 7:4). **Shmuel says:** The ***halakha*** is **not in accordance with** the opinion of **Rabbi Yosei.**


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

תָּנוּ רַבָּנַן: כׇּל הַטָּפֵל לַשֵּׁם, בֵּין מִלְּפָנָיו וּבֵין מִלְּאַחֲרָיו – הֲרֵי זֶה נִמְחָק. לְפָנָיו כֵּיצַד? ״לַייָ׳״ – ל׳ נִמְחָק; ״בַּייָ׳״ – ב׳ נִמְחָק; ״וַייָ׳״ – ו׳ נִמְחָק; ״מֵיְיָ׳״ – מ׳ נִמְחָק; ״שֶׁיְיָ׳״ – ש׳ נִמְחָק; ״הַיְיָ׳״ – ה׳ נִמְחָק; ״כַּייָ׳״ – כ׳ נִמְחָק.

**William Davidson Edition - English:**
**The Sages taught: Any** letters **ancillary to the name** of God, **whether** as a prefix **preceding** the name **or** as a suffix **succeeding** the name, **this** addition **may be erased. Preceding it, how so?** If one wrote the **Tetragrammaton** with the prefix ***lamed*,** meaning: To the Lord, the ***lamed* may be erased;** the **Tetragrammaton** with the prefix ***beit*,** meaning: By the Lord, the ***beit* may be erased;** the **Tetragrammaton** with the prefix ***vav*,** meaning: And the Lord, the ***vav* may be erased;** the **Tetragrammaton** with the prefix ***mem*,** meaning: From the Lord, the ***mem* may be erased;** the **Tetragrammaton** with the prefix ***shin*,** meaning: That the Lord, the ***shin* may be erased;** the **Tetragrammaton** with the prefix ***heh*,** meaning: Is the Lord, the ***heh* may be erased;** the **Tetragrammaton** with the prefix ***kaf*,** meaning: Like the Lord, the ***kaf* may be erased.**


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

לְאַחֲרָיו כֵּיצַד? ״אֱלֹהֵינוּ״ – נוּ נִמְחָק, ״אֱלֹהֵיהֶם״ – הֶם נִמְחָק, ״אֱלֹהֵיכֶם״ – כֶם נִמְחָק. אֲחֵרִים אוֹמְרִים: לְאַחֲרָיו אֵינוֹ נִמְחָק, שֶׁכְּבָר קִדְּשׁוֹ הַשֵּׁם. אָמַר רַב הוּנָא: הֲלָכָה כַּאֲחֵרִים.

**William Davidson Edition - English:**
**Succeeding it, how so?** If one wrote ***Eloheinu*,** meaning: Our God, the ***nun vav*** suffix **may be erased; *Eloheihem*,** meaning: Their God, the ***heh mem*** suffix **may be erased; *Eloheikhem*,** meaning: Your God, second person plural, the ***kaf mem*** suffix **may be erased. *Aḥerim* say:** The suffix **succeeding** the name of God **may not be erased as the name** of God to which it is appended **already sanctified it** and it is considered as though it is part of the name. **Rav Huna says:** The ***halakha*** is **in accordance with** the opinion of ***Aḥerim*.**


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

(אַבְרָהָם, דְּלָטְיָא, לְנָבוֹת, בְּגִבְעַת בִּנְיָמִן, שְׁלֹמֹה, דָּנִיאֵל – סִימָן)

**William Davidson Edition - English:**
§ **Abraham; who cursed Naboth; in Gibeah of Benjamin; Solomon; Daniel;** this is **a mnemonic** for the *halakhot* that follow.


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

כׇּל שֵׁמוֹת הָאֲמוּרִים בַּתּוֹרָה בְּאַבְרָהָם – קֹדֶשׁ; חוּץ מִזֶּה שֶׁהוּא חוֹל – שֶׁנֶּאֱמַר: ״וַיֹּאמַר, אֲדֹנָי אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ״.

**William Davidson Edition - English:**
**All names** that could be understood as the name of God **that are stated in the Torah with regard to Abraham** are **sacred** and are referring to God, **except for this** name, **which is non-sacred, as it is stated: “My lords, if I have found favor in your eyes”** (Genesis 18:3). In that passage, Abraham is addressing the angels who appeared to him in the guise of men, not God.


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

חֲנִינָא בֶּן אֲחִי רַבִּי יְהוֹשֻׁעַ וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מִשּׁוּם רַבִּי אֶלְעָזָר הַמּוֹדָעִי אָמְרוּ: אַף זֶה קֹדֶשׁ. כְּמַאן אָזְלָא הָא דְּאָמַר רַב יְהוּדָה אָמַר רַב: גְּדוֹלָה הַכְנָסַת אוֹרְחִין יוֹתֵר מֵהַקְבָּלַת פְּנֵי שְׁכִינָה – כְּמַאן? כְּאוֹתוֹ הַזּוּג.

**William Davidson Edition - English:**
**Ḥanina, son of the brother of Rabbi Yehoshua, and Rabbi Elazar ben Azarya in the name of Rabbi Elazar HaModa’i, say: This too** is **sacred.** The Gemara asks: **In accordance with whose** opinion **is that which Rabbi Yehuda says** that **Rav says: Hospitality** accorded to **guests is greater than receiving the Divine Presence? In accordance with whose** opinion is that statement? It is **in accordance with** the opinion of **that pair** of *tanna’im*, Ḥanina, son of the brother of Rabbi Yehoshua, and Rabbi Elazar ben Azarya, who understood that Abraham was speaking to God.


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

כָּל שֵׁמוֹת הָאֲמוּרִים בְּלוֹט – חוֹל; חוּץ מִזֶּה שֶׁהוּא קֹדֶשׁ – שֶׁנֶּאֱמַר: ״וַיֹּאמֶר לוֹט אֲלֵהֶם, אַל נָא אֲדֹנָי, הִנֵּה נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וְגוֹ׳״ – מִי שֶׁיֵּשׁ בְּיָדוֹ לְהָמִית וּלְהַחֲיוֹת, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא.

**William Davidson Edition - English:**
**All names** that could be understood as the name of God **that are stated** in the Torah **with regard to Lot** are **non-sacred** and are referring to angels, **except for this** one, **which is sacred, as it is stated: “And Lot said to them: Please, not so *Adonai*. Behold your servant has found favor in your eyes,** and you have magnified Your mercy that You have performed for me by saving my life” (Genesis 19:18–19). It is apparent from the context that Lot is addressing **He Who has the capacity to kill and to vivify; that is the Holy One, Blessed be He.**


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

כָּל שֵׁמוֹת הָאֲמוּרִים בְּנָבוֹת – קֹדֶשׁ, בְּמִיכָה – חוֹל. רַבִּי אֱלִיעֶזֶר אוֹמֵר: בְּנָבוֹת – קֹדֶשׁ, בְּמִיכָה – יֵשׁ מֵהֶן חוֹל וְיֵשׁ מֵהֶן קֹדֶשׁ. אָלֶף לָמֶד – חוֹל, יוֹד הֵי – קֹדֶשׁ; חוּץ מִזֶּה, שֶׁאָלֶף לָמֶד וְהוּא קֹדֶשׁ: ״כׇּל יְמֵי הֱיוֹת בֵּית הָאֱלֹהִים בְּשִׁילֹה״.

**William Davidson Edition - English:**
**All names that are stated with regard to Naboth** are **sacred,** e.g., in the verse: “Naboth blasphemed *Elohim* and the king” (I Kings 21:13), and those stated **with regard to Micah** are **non-sacred** and are referring to the graven image that he fashioned (see Judges, chapters 17–18). **Rabbi Eliezer says:** Indeed, all names that are stated **with regard to Naboth** are **sacred;** but those stated **with regard to Micah, some of them are non-sacred and some of them are sacred.** The names beginning with the letters ***alef lamed*,** i.e., *Elohim*, are **non-sacred,** as the reference is to the idol that he crafted, and all the names beginning with the letters ***yod heh*,** i.e., the Tetragrammaton, are **sacred, except for this** name that begins with the letters ***alef lamed* and it is sacred: “All the time that the house of *Elohim* was in Shiloh”** (Judges 18:31).


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

כָּל שֵׁמוֹת הָאֲמוּרִים בְּגִבְעַת בִּנְיָמִין – רַבִּי אֱלִיעֶזֶר אוֹמֵר: חוֹל, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: קֹדֶשׁ.

**William Davidson Edition - English:**
**All names that are stated in** the passage concerning **Gibeah of Benjamin,** where the rest of the tribes consulted God to determine whether they should go to war against the tribe of Benjamin (see Judges, chapter 20), **Rabbi Eliezer says:** They are **non-sacred,** as they were consulting an idol, not God. **Rabbi Yehoshua says:** They are **sacred.**


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

אָמַר לוֹ רַבִּי אֱלִיעֶזֶר: וְכִי מַבְטִיחַ וְאֵינוֹ עוֹשֶׂה?!

**William Davidson Edition - English:**
**Rabbi Eliezer said to** Rabbi Yehoshua: How can you say that those names are sacred? **Does** God **promise and not fulfill** the promise? Twice the tribes received the response to go to war against Benjamin, and twice they were vanquished.


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

אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: מַה שֶּׁהִבְטִיחַ עָשָׂה; וְהֵם לֹא בִּיחֲנוּ אִם לִנְצוֹחַ אִם לִנָּצֵחַ. בָּאַחֲרוֹנָה שֶׁבִּיחֲנוּ – הִסְכִּימוּ עַל יָדָן, שֶׁנֶּאֱמַר: ״וּפִנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן (הַכֹּהֵן) עֹמֵד לְפָנָיו בַּיָּמִים הָהֵם לֵאמֹר, הַאוֹסִף עוֹד לָצֵאת לַמִּלְחָמָה עִם [בְּנֵי] בִנְיָמִן אָחִי אִם אֶחְדָּל וְגוֹ׳״.

**William Davidson Edition - English:**
**Rabbi Yehoshua said to** Rabbi Eliezer: **That which** God **promised, He fulfilled.** In each case, He responded to their question. The first time they consulted God through the *Urim VeTummim*, **but they did not seek to ascertain if** they are **to triumph** in the war or **if** they are **to be defeated. In the last** time that they consulted God through the *Urim VeTummim*, **where they sought to ascertain** whether they would emerge triumphant, **they consented** in Heaven **to their** endeavor, **as it is stated: “And Pinehas, son of Elazar, son of Aaron was standing before it in those days, saying: Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease?** And the Lord said: Go up, as tomorrow I will deliver them into your hand” (Judges 20:28).


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

כׇּל ״שְׁלֹמֹה״ הָאֲמוּרִין בְּשִׁיר הַשִּׁירִים – קֹדֶשׁ, שִׁיר לְמִי שֶׁהַשָּׁלוֹם שֶׁלּוֹ; חוּץ מִזֶּה: ״כַּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה״ – שְׁלֹמֹה לְדִידֵיהּ, ״וּמָאתַיִם לְנֹטְרִים אֶת פִּרְיוֹ״ – רַבָּנַן. וְיֵשׁ אוֹמְרִים, אַף זֶה חוֹל: ״הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים״.

**William Davidson Edition - English:**
**All** mentions of the name **Shlomo that are stated in the Song of Songs,** such as: “The song of songs that is Shlomo’s” (Song of Songs 1:1), are not references to King Solomon; rather, they are **sacred,** meaning **a song to** the **One for Whom peace [*shehashalom*] is His, except for this** mention: **“My vineyard, which is mine, is before me; you, Solomon shall have the one thousand,”** i.e., one thousand are **for Solomon himself; “and two hundred for those who guard its fruit”** (Song of Songs 8:12), which is a reference to **the Sages. And some say: This** verse **too is non-sacred: “Behold, the bed of Solomon; sixty** mighty men are around it” (Song of Songs 3:7).


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

אַף זֶה – וְלָא מִיבְּעֵי הַאיְךְ?! אֶלָּא הָא דְּאָמַר שְׁמוּאֵל: מַלְכוּתָא דְּקָטְלָא חַד מִשִּׁיתָּא בְּעָלְמָא לָא מִיעַנְשָׁא, שֶׁנֶּאֱמַר: ״כַּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה״ – לְמַלְכוּתָא דִרְקִיעָא, ״וּמָאתַיִם לְנֹטְרִים אֶת פִּרְיוֹ״ – לְמַלְכוּתָא דְּאַרְעָא; שְׁמוּאֵל לָא כְּתַנָּא קַמָּא וְלָא כְּיֵשׁ אוֹמְרִים?!

**William Davidson Edition - English:**
The Gemara asks: Does this mean: **This** verse **too** is non-sacred, **and it is not necessary** to say that the verse cited earlier is non-sacred? **But that which Shmuel says: A monarchy that kills one of** every **six** individuals **in the world is not punished** for doing so, as that is the prerogative of a monarch, **as it is stated: “My vineyard, which is mine, is before me; you, Shlomo shall have the one thousand,”** this is a reference **to the monarchy of Heaven; “and two hundred for those who guard its fruit,”** this is a reference **to the monarchy of earth.** Of the 1,200 mentioned in the two parts of the verse, two hundred, or one-sixth, are the prerogative of the earthly monarch. **Shmuel,** who interprets the mention of Shlomo in this verse as referring to God, holds **neither in accordance with** the opinion of **the first *tanna* nor in accordance with** the opinion introduced with the term: **Some say.** Both *tanna’im* agree that the reference in the verse is to Solomon and not to the Holy One, Blessed be He.


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

אֶלָּא הָכִי קָאָמַר, וְיֵשׁ אוֹמְרִים: זֶה – קֹדֶשׁ; וְזֶה הוּא חוֹל – דְּמִטָּתוֹ. וּשְׁמוּאֵל דְּאָמַר כְּיֵשׁ אוֹמְרִים.

**William Davidson Edition - English:**
**Rather,** Shmuel cites a different version of the opinion introduced with the term: Some say, according to which **this** is what **it is saying. And some say: This** Shlomo that appears in the verse with regard to the one thousand is **sacred, and that** Shlomo that appears in the verse **with regard to the bed of** Solomon **is non-sacred, and** it is **Shmuel who states** his opinion **in accordance with** the opinion introduced with the term: **Some say.**


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

כָּל מַלְכַיָּא הָאֲמוּרִים בְּדָנִיֵּאל – חוֹל; חוּץ מִזֶּה שֶׁהוּא קֹדֶשׁ: ״אַנְתְּ מַלְכָּא [מֶלֶךְ] מַלְכַיָּא דִּי אֱלָהּ שְׁמַיָּא, מַלְכוּתָא חִסְנָא וְתׇקְפָּא וִיקָרָא יְהַב לָךְ״.

**William Davidson Edition - English:**
**All kings that are stated with regard to Daniel** are **non-sacred, except for this** one, **which is sacred: “You, O king, king of kings, unto whom the God of heaven has given you the kingdom, the power, and the strength, and the glory”** (Daniel 2:37).


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

וְיֵשׁ אוֹמְרִים: אַף זֶה קֹדֶשׁ – שֶׁנֶּאֱמַר: ״מָרִי חֶלְמָא לְשָׂנְאָךְ וּפִשְׁרֵהּ לְעָרָךְ״ – לְמַאן קָאָמַר? אִי סָלְקָא דַעְתָּךְ לִנְבוּכַדְ נֶצַּר קָאָמַר לֵיהּ, שָׂנְאוֹתֵיהּ מַאי נִינְהוּ – יִשְׂרָאֵל; מֵילָט קָא לָיֵיט לְהוּ לְיִשְׂרָאֵל?!

**William Davidson Edition - English:**
**And some say: This too** is **sacred, as it is stated: “My Lord, the dream shall be for your enemy and its interpretation for your foe”** (Daniel 4:16). **To whom is** Daniel **saying** this? **If it enters your mind** that when Daniel says: “My lord,” it is **to Nebuchadnezzar** that **he is saying it, his enemy, who are they?** They are the **Jewish people. Would** Daniel **curse the Jewish people?**


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

וְתַנָּא קַמָּא סָבַר: שׂוֹנְאֵי יִשְׂרָאֵל אִיכָּא, שׂוֹנְאֵי גוֹיִם לֵיכָּא?!

**William Davidson Edition - English:**
**And the first *tanna*,** who understands that Daniel is referring to Nebuchadnezzar, **holds: Are there Jewish enemies** for Nebuchadnezzar and **there are no gentile enemies** for him? Daniel was cursing the gentile enemies, not the Jewish enemies.


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

וּבְכָל כִּנּוּיִין – הֲרֵי אֵלּוּ חַיָּיבִין כּוּ׳.

**William Davidson Edition - English:**
§ The mishna teaches: **Or** if one administered the oath to the witnesses **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 35b:23
[Shevuot 35b:23](https://torahapp.org/share/book/Shevuot/r/35b:23)

וּרְמִינְהִי: ״יִתֵּן ה׳ אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה״ – מָה תַּלְמוּד לוֹמַר? וַהֲלֹא כְּבָר נֶאֱמַר: ״וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה״! לְפִי שֶׁנֶּאֱמַר: ״וְשָׁמְעָה קוֹל אָלָה״ – נֶאֱמַר כָּאן ״אָלָה״ וְנֶאֱמַר לְהַלָּן ״אָלָה״; מָה לְהַלָּן שְׁבוּעָה, אַף כָּאן שְׁבוּעָה; מָה לְהַלָּן בַּשֵּׁם, אַף כָּאן בַּשֵּׁם.

**William Davidson Edition - English:**
**And** the Gemara **raises a contradiction** from a *baraita* that cites the verse: **“The Lord shall render you as a curse and as an oath”** (Numbers 5:21). **Why** must **the verse state** this? **Isn’t it already stated** at the beginning of the verse: **“And the priest shall administer to the woman with the oath of cursing”? Due to** the fact **that it is stated** with regard to an oath of testimony: **“And he heard the voice of an *ala*”** (Leviticus 5:1), one may infer: ***Ala* is stated here** with regard to an oath of testimony **and *ala* is stated there** with regard to a *sota*; **just as there,** with regard to a *sota*, the reference is to **an oath, so too here,** with regard to an oath of testimony, the reference is to **an oath.** And **just as there,** the oath is administered **in** the **name** of God, **so too here,** the oath is administered **in** the **name** of God. This is contrary to the mishna, where the ruling is that an oath of testimony may be administered even in the name of appellations of God.


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

אָמַר אַבָּיֵי: לָא קַשְׁיָא; הָא רַבִּי חֲנִינָא בַּר אִידִי, הָא רַבָּנַן. דְּתַנְיָא, רַבִּי חֲנִינָא בַּר אִידִי אוֹמֵר: הוֹאִיל וְאָמְרָה תּוֹרָה ״הִשָּׁבַע״ וְ״אַל תִּשָּׁבַע״, ״קַלֵּל״ וְ״אַל תְּקַלֵּל״ – מָה ״הִשָּׁבַע״ בַּשֵּׁם, אַף ״לֹא תִּשָּׁבַע״ בַּשֵּׁם; מָה ״קַלֵּל״ בַּשֵּׁם, אַף ״לֹא תְּקַלֵּל״ בַּשֵּׁם.

**William Davidson Edition - English:**
**Abaye said:** This is **not difficult. This** *baraita* is the opinion of **Rabbi Ḥanina bar Idi,** and **that** mishna is the opinion of **the Rabbis, as it is taught** in a *baraita* that **Rabbi Ḥanina bar Idi says: Since the Torah says** in some cases: **Take an oath, and** in some cases: **Do not take an oath;** and it says in some cases: **Curse, and** in some cases: **Do not curse, just as** when the Torah says: **Take an oath,** it is **in** the **name** of God, **so too,** when the Torah states: **Do not take an oath,** it is **in the name** of God. And **just as** when the Torah states: **Curse,** it is **in** the **name** of God, **so too,** when the Torah says: **Do not curse,** it is **in** the **name** of God.


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

וְרַבָּנַן, אִי גְּמִירִי גְּזֵירָה שָׁוָה – נִיבְעֵי שֵׁם הַמְיוּחָד! אִי לָא גְּמִירִי גְּזֵירָה שָׁוָה – ״אָלָה״ דִּשְׁבוּעָה הִיא מְנָא לְהוּ?

**William Davidson Edition - English:**
The Gemara asks: **And the Rabbis** say: **If they derive** an oath of testimony from *sota* by means of **a verbal analogy, let us require** that both an oath of testimony and the curse will be specifically in **the ineffable name** of God. **If they do not derive** an oath of testimony from *sota* by means of **a verbal analogy, from where do they** derive **that** the instance of the word ***ala* that** is written with regard to an oath of testimony **is an oath?**


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

נָפְקָא לְהוּ מִדְּתַנְיָא: ״אָלָה״ – אֵין ״אָלָה״ אֶלָּא לְשׁוֹן שְׁבוּעָה, וְכֵן הוּא אוֹמֵר: ״וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה בִּשְׁבוּעַת הָאָלָה״.

**William Davidson Edition - English:**
The Gemara answers: **They derive it from that which is taught** in a *baraita*: It is written with regard to an oath of testimony: “And he hears the voice of **an *ala*”** (Leviticus 5:1); ***ala* is nothing other than an expression** meaning **oath. And likewise it says: “And the priest shall administer to the woman with the oath of cursing [*ha’ala*]”** (Numbers 5:21).


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

הָתָם ״שְׁבוּעַת הָאָלָה״ כְּתִיב! הָכִי קָאָמַר: ״אָלָה״ – אֵין ״אָלָה״ אֶלָּא בִּשְׁבוּעָה, וְכֵן הוּא אוֹמֵר: ״וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה״.

**William Davidson Edition - English:**
The Gemara asks: It is not merely *ala* that is written there; **the oath of an *ala* is written there.** Apparently, *ala* alone does not mean oath. The Gemara explains that **this** is what the *tanna* **is saying:** “And he hears the voice of **an *ala*”; *ala* is** used **only** when accompanied **by an oath. And likewise it says: “And the priest shall administer to the woman with the oath of cursing.”**