## Shevuot Daf 39a

###### Shevuot 39a:1
[Shevuot 39a:1](https://torahapp.org/share/book/Shevuot/r/39a:1)

שֶׁכׇּל הָעוֹלָם כּוּלּוֹ נִזְדַּעְזַע בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּסִינַי ״לֹא תִשָּׂא אֶת שֵׁם ה׳ אֱלֹהֶיךָ לַשָּׁוְא״.

**William Davidson Edition - English:**
**that the entire world trembled when the Holy One, Blessed be He, said at** Mount **Sinai: “You shall not take the name of the Lord, your God, in vain,** for the Lord will not hold guiltless one who takes His name in vain” (Exodus 20:7).


###### Shevuot 39a:2
[Shevuot 39a:2](https://torahapp.org/share/book/Shevuot/r/39a:2)

וְכׇל עֲבֵירוֹת שֶׁבַּתּוֹרָה נֶאֱמַר בָּהֶן ״וְנַקֵּה״, וְכָאן נֶאֱמַר ״לֹא יְנַקֶּה״. וְכׇל עֲבֵירוֹת שֶׁבַּתּוֹרָה נִפְרָעִין מִמֶּנּוּ, וְכָאן מִמֶּנּוּ וּמִמִּשְׁפַּחְתּוֹ; שֶׁנֶּאֱמַר: ״אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ״ – וְאֵין בְּשָׂרוֹ אֶלָּא קְרוֹבוֹ, שֶׁנֶּאֱמַר: ״וּמִבְּשָׂרְךָ לֹא תִּתְעַלָּם״.

**William Davidson Edition - English:**
**And** be aware that **with regard to all of the** other **transgressions in the Torah it is stated: “And will…clear the guilty [*venakkeh*]”** (Exodus 34:7); **whereas here,** with regard to taking a false oath, **it is stated: “Will not hold guiltless [*lo yenakkeh*].” And** be aware that with regard to **all of the** other **transgressions in the Torah, punishment is exacted** only **from** the transgressor, whereas **here,** punishment is exacted **from him and from his family, as it is stated: “Do not allow your mouth to bring your flesh into guilt”** (Ecclesiastes 5:5). The verse indicates that one who sins with his mouth, by taking a false oath, causes his flesh to be punished as well; **and one’s flesh is nothing other than his relative, as it is stated: “And that you not hide yourself from your own flesh”** (Isaiah 58:7).


###### Shevuot 39a:3
[Shevuot 39a:3](https://torahapp.org/share/book/Shevuot/r/39a:3)

וְכׇל עֲבֵירוֹת שֶׁבַּתּוֹרָה נִפְרָעִין מִמֶּנּוּ, וְכָאן מִמֶּנּוּ וּמִכׇּל הָעוֹלָם כּוּלּוֹ; שֶׁנֶּאֱמַר: ״אָלֹה וְכַחֵשׁ״.

**William Davidson Edition - English:**
**And** be aware that with regard to **all of the** other **transgressions in the Torah, punishment is exacted** only **from** the transgressor; whereas **here,** punishment is exacted **from him and from the entire world, as it is stated: “Swearing, and lying,** and murdering, and stealing, and committing adultery, they break all bounds…Therefore, the land mourns, and everyone who dwells therein languishes” (Hosea 4:2–3).


###### Shevuot 39a:4
[Shevuot 39a:4](https://torahapp.org/share/book/Shevuot/r/39a:4)

וְאֵימָא עַד דְּעָבֵיד לְהוּ לְכוּלְּהוּ! לָא סָלְקָא דַּעְתָּךְ; דִּכְתִיב: ״מִפְּנֵי אָלָה אָבְלָה הָאָרֶץ״, וּכְתִיב: ״עַל כֵּן תֶּאֱבַל הָאָרֶץ וְאֻמְלַל כׇּל יוֹשֵׁב בָּהּ״.

**William Davidson Edition - English:**
The Gemara suggests: **And** why not **say** that punishment is not exacted from the entire world **unless he commits all of** the sins mentioned in the verse? The Gemara answers: This should **not enter your mind, as it is written: “Because of swearing the land mourns”** (Jeremiah 23:10), indicating that taking a false oath is sufficient to cause the land to mourn. **And it is** similarly **written** in the verse in Hosea: **“Therefore, the land mourns, and everyone who dwells therein languishes.”** Both verses employ a term of mourning.


###### Shevuot 39a:5
[Shevuot 39a:5](https://torahapp.org/share/book/Shevuot/r/39a:5)

וְכׇל עֲבֵירוֹת שֶׁבַּתּוֹרָה – אִם יֵשׁ לוֹ זְכוּת, תּוֹלִין לוֹ שְׁנַיִם וּשְׁלֹשָׁה דּוֹרוֹת; וְכָאן נִפְרָעִין מִמֶּנּוּ לְאַלְתַּר – שֶׁנֶּאֱמַר: ״הוֹצֵאתִיהָ נְאֻם ה׳ צְבָאוֹת, וּבָאָה אֶל בֵּית הַגַּנָּב וְאֶל בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר, וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת עֵצָיו וְאֶת אֲבָנָיו״.

**William Davidson Edition - English:**
The *baraita* continues with the judges’ forewarning: **And** be aware that with regard to **all the** other **transgressions in the Torah, if** the transgressor **has merit,** God **suspends his** punishment for **two or three generations,** and only if his descendants follow in his ways are they punished. Whereas **here, punishment is exacted from him immediately, as it is stated:** “This is the curse that goes forth over the face of the whole land…**I cause it to go forth, says the Lord of hosts, and it shall enter into the house of the thief, and into the house of he who swears falsely by My name; and it shall abide in the midst of his house and shall consume it, with its timber and its stones”** (Zechariah 5:3–4).


###### Shevuot 39a:6
[Shevuot 39a:6](https://torahapp.org/share/book/Shevuot/r/39a:6)

״הוֹצֵאתִיהָ״ – לְאַלְתַּר. ״וּבָאָה אֶל בֵּית הַגַּנָּב״ – זֶה הַגּוֹנֵב דַּעַת הַבְּרִיּוֹת; שֶׁאֵין לוֹ מָמוֹן אֵצֶל חֲבֵירוֹ, וְטוֹעֲנוֹ וּמַשְׁבִּיעוֹ. ״וְאֶל בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר״ – כְּמַשְׁמָעוֹ. ״וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת עֵצָיו וְאֶת אֲבָנָיו״ – הָא לָמַדְתָּ, דְּבָרִים שֶׁאֵין אֵשׁ וּמַיִם מְכַלִּין אוֹתָן, שְׁבוּעַת שֶׁקֶר מְכַלָּה אוֹתָן.

**William Davidson Edition - English:**
The *baraita* analyzes the verse: **“I cause it to go forth”** means **immediately. “And it shall enter into the house of the thief”; this** is referring to **one who deceives people,** e.g., one **who has no money in the possession of another, but claims** money from **him and administers an oath to him** in court, thereby causing an oath to be taken in vain. **“And into the house of he who swears falsely by My name”** is **as it indicates,** in accordance with its straightforward meaning. From the end of the verse: **“And it shall abide in the midst of his house and shall consume it, with its timber and its stones,” you have therefore learned** that **a false oath consumes things that** even **fire and water do not consume,** such as stones.


###### Shevuot 39a:7
[Shevuot 39a:7](https://torahapp.org/share/book/Shevuot/r/39a:7)

אִם אָמַר: ״אֵינִי נִשְׁבָּע״ – פּוֹטְרִין אוֹתוֹ מִיָּד. וְאִם אָמַר: ״הֲרֵינִי נִשְׁבָּע״ – הָעוֹמְדִין שָׁם אוֹמְרִים זֶה לָזֶה: ״סוּרוּ נָא מֵעַל אׇהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה וְגוֹ׳״. וּכְשֶׁמַּשְׁבִּיעִין אוֹתוֹ אוֹמְרִים לוֹ: הֱוֵי יוֹדֵעַ, שֶׁלֹּא עַל דַּעְתְּךָ אָנוּ מַשְׁבִּיעִין אוֹתְךָ, אֶלָּא עַל דַּעַת הַמָּקוֹם וְעַל דַּעַת בֵּית דִּין.

**William Davidson Edition - English:**
The *baraita* continues: **If** the defendant **says** at this point: **I will not take an oath,** the court **dismisses him immediately,** and rules him liable to pay. **And if he says: I will take an oath, the** people **standing there say to each other: “Depart, I pray you, from the tents of these wicked men,** and touch nothing of theirs, lest you be swept away in all their sins” (Numbers 16:26). **And when** the judges **administer the oath to him, they say to him: Be aware that we administer an oath to you not according to your understanding** of the oath, **but according to the** objective **understanding of the Omnipresent and according to the understanding of the court,** i.e., the judges’ intention.


###### Shevuot 39a:8
[Shevuot 39a:8](https://torahapp.org/share/book/Shevuot/r/39a:8)

שֶׁכֵּן מָצִינוּ בְּמֹשֶׁה רַבֵּינוּ, כְּשֶׁהִשְׁבִּיעַ אֶת יִשְׂרָאֵל, אָמַר לָהֶן: דְּעוּ, שֶׁלֹּא עַל דַּעְתְּכֶם אֲנִי מַשְׁבִּיעַ אֶתְכֶם, אֶלָּא עַל דַּעַת הַמָּקוֹם וְעַל דַּעְתִּי; שֶׁנֶּאֱמַר: ״וְלֹא אִתְּכֶם לְבַדְּכֶם וְגוֹ׳״.

**William Davidson Edition - English:**
This is **as we** have **found** written **with regard to Moses, our teacher. When he administered an oath to the Jewish people** in the plains of Moab so that they would accept the Torah upon themselves, **he said to them: Know that** it is **not according to your understanding that I administer an oath to you, but according to the understanding of the Omnipresent and according to my understanding. As it is stated: “Neither with you only** do I make this covenant and this oath” (Deuteronomy 29:13), which is homiletically interpreted to mean: Not only according to your intention.


###### Shevuot 39a:9
[Shevuot 39a:9](https://torahapp.org/share/book/Shevuot/r/39a:9)

״כִּי אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה״ – אֵין לִי אֶלָּא אוֹתָן הָעוֹמְדִין עַל הַר סִינַי; דּוֹרוֹת הַבָּאִים וְגֵרִים הָעֲתִידִין לְהִתְגַּיֵּיר – מִנַּיִן? תַּלְמוּד לוֹמַר: ״וְאֵת אֲשֶׁר אֵינֶנּוּ״.

**William Davidson Edition - English:**
Having quoted a verse, the *baraita* tangentially interprets the subsequent verse. From the phrase: **“But with he who stands here** with us this day” (Deuteronomy 29:14), **I have** derived **only** that **those who stood at Mount Sinai** were included in this covenant. **From where** do I derive that **the subsequent generations, and the converts who will convert in the future,** were also included? **The verse states: “And also with he who is not here** with us this day” (Deuteronomy 29:14).


###### Shevuot 39a:10
[Shevuot 39a:10](https://torahapp.org/share/book/Shevuot/r/39a:10)

וְאֵין לִי אֶלָּא מִצְוָה שֶׁקִּיבְּלוּ עֲלֵיהֶם מֵהַר סִינַי; מִצְוֹת הָעֲתִידוֹת לְהִתְחַדֵּשׁ, כְּגוֹן מִקְרָא מְגִילָּה – מִנַּיִן? תַּלְמוּד לוֹמַר: ״קִיְּמוּ וְקִבְּלוּ״ – קִיְּימוּ מַה שֶּׁקִּבְּלוּ כְּבָר.

**William Davidson Edition - English:**
**And I have** derived **only** that the **mitzvot that** the Jewish people **accepted upon themselves at Mount Sinai** were included in the oath. **From where** is it derived that **mitzvot that were to be initiated in the future, for example, the reading of the Megilla,** the Scroll of Esther, on Purim, were also included? **The verse states:** “The Jews **ordained and took** upon themselves…that they would keep these two days” (Esther 9:27), which is homiletically interpreted to mean: **They ordained,** in the generation of Esther, mitzvot **that they had already accepted** upon themselves by oath in the plains of Moab.


###### Shevuot 39a:11
[Shevuot 39a:11](https://torahapp.org/share/book/Shevuot/r/39a:11)

מַאי ״אַף הִיא בִּלְשׁוֹנָהּ נֶאֶמְרָה״?

**William Davidson Edition - English:**
§ The Gemara analyzes the *baraita*. **What** is the precise meaning of the statement: An oath imposed by the judges **may also** be **recited in its language?**


###### Shevuot 39a:12
[Shevuot 39a:12](https://torahapp.org/share/book/Shevuot/r/39a:12)

כְּדִתְנַן: אֵלּוּ נֶאֱמָרִין בְּכׇל לְשׁוֹן – פָּרָשַׁת סוֹטָה, וִידּוּי מַעֲשֵׂר, קְרִיאַת שְׁמַע, וּתְפִלָּה, וּבִרְכַּת הַמָּזוֹן, וּשְׁבוּעַת הָעֵדוּת, וּשְׁבוּעַת הַפִּקָּדוֹן. וְקָאָמַר נָמֵי: שְׁבוּעַת הַדַּיָּינִין – אַף הִיא בִּלְשׁוֹנָהּ נֶאֶמְרָה.

**William Davidson Edition - English:**
The Gemara answers: It is **as we learned** in a mishna (*Sota* 32a): **These are recited in any language** and it is not required that they be recited in Hebrew: **The portion of** the warning and the oath administered by the priest to **a woman suspected by her husband of having been unfaithful [*sota*]; the declaration of tithes,** which occurs after the third and the sixth year of the seven-year Sabbatical cycle, when one declares that he has given his tithes appropriately; **the recitation of *Shema*; and** the *Amida* **prayer; and Grace after Meals; and the oath of testimony,** where one takes an oath that he does not have any testimony to provide on a given issue; **and the oath on a deposit,** where one takes an oath that he does not have possession of another’s deposit. All these may be recited in any language. **And** the *baraita* **also states,** as an addendum to this *halakha*, that **an oath** imposed **by the judges may also** be **recited in its language,** i.e., in any language.


###### Shevuot 39a:13
[Shevuot 39a:13](https://torahapp.org/share/book/Shevuot/r/39a:13)

אָמַר מָר, אוֹמְרִין לוֹ: הֱוֵי יוֹדֵעַ, שֶׁכׇּל הָעוֹלָם כּוּלּוֹ נִזְדַּעְזַע בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: ״לֹא תִשָּׂא אֶת שֵׁם ה׳ אֱלֹהֶיךָ לַשָּׁוְא״. מַאי טַעְמָא? אִילֵּימָא מִשּׁוּם דְּאִתְיְהֵב בְּסִינַי – עֶשֶׂר דִּבְּרוֹת נָמֵי אִתְיְהֵב!

**William Davidson Edition - English:**
§ **The Master said** in the *baraita* above that the judges **say to him: Be aware that the entire world trembled when the Holy One, Blessed be He, said: “You shall not take the name of the Lord, your God, in vain.” What is the reason** that the entire world trembled? **If we say** it was **because** this prohibition **was given at** Mount **Sinai,** this is difficult, as when the entire world trembled, the rest of the **Ten Commandments were also given** at Mount Sinai. This quality is not unique to this specific prohibition.


###### Shevuot 39a:14
[Shevuot 39a:14](https://torahapp.org/share/book/Shevuot/r/39a:14)

וְאֶלָּא מִשּׁוּם דַּחֲמִירָא – וּמִי חֲמִירָא?! וְהָתְנַן: אֵלּוּ הֵן קַלּוֹת – עֲשֵׂה וְלֹא תַעֲשֶׂה, חוּץ מִ״לֹּא תִשָּׂא״. חֲמוּרוֹת – זוֹ כָּרֵיתוֹת וּמִיתוֹת בֵּית דִּין, וְ״לֹא תִשָּׂא״ עִמָּהֶן!

**William Davidson Edition - English:**
**And** if it is **rather due to** the fact **that** this prohibition is **severe, is it** more **severe** than all the other prohibitions? **But didn’t we learn** in a *baraita*: **These are minor** transgressions: Violation of an ordinary **positive** mitzva **and** an ordinary **negative** mitzva, **except for: “You shall not take** the name of the Lord, your God, in vain.” And these are **major** transgressions: Those for which one is liable to receive **excision from the World-to-Come [*karet*] or a court**-imposed **death** penalty; **and “You shall not take** the name of the Lord, your God, in vain” is also **among them.** Evidently, this transgression is no more severe than transgressions that incur *karet* or the death penalty.


###### Shevuot 39a:15
[Shevuot 39a:15](https://torahapp.org/share/book/Shevuot/r/39a:15)

אֶלָּא כִּדְקָתָנֵי טַעְמָא – וְכׇל עֲבֵירוֹת שֶׁבַּתּוֹרָה נֶאֱמַר בָּהֶן ״וְנַקֵּה״, וְכָאן נֶאֱמַר ״לֹא יְנַקֶּה״.

**William Davidson Edition - English:**
**Rather, the reason** the world trembled particularly when this prohibition was given is **as it is taught** subsequently in the *baraita*: **And with regard to all of the** other **transgressions in the Torah it is stated: “And will…clear the guilty,” whereas here, it is stated: “Will not hold guiltless.”**


###### Shevuot 39a:16
[Shevuot 39a:16](https://torahapp.org/share/book/Shevuot/r/39a:16)

וְכׇל עֲבֵירוֹת שֶׁבַּתּוֹרָה לֹא נֶאֱמַר בָּהֶן ״לֹא יְנַקֶּה״?! וְהָכְתִיב: ״וְנַקֵּה לֹא יְנַקֶּה״!

**William Davidson Edition - English:**
The Gemara asks: **And is it not stated with regard to all of the** other **transgressions in the Torah** that God **“will not hold guiltless [*lo yenakkeh*]”** one who transgresses? **But isn’t it written: “And Who will by no means clear the guilty [*venakkeh lo yenakkeh*]”** (Exodus 34:7)?


###### Shevuot 39a:17
[Shevuot 39a:17](https://torahapp.org/share/book/Shevuot/r/39a:17)

הָהוּא מִיבְּעֵי לֵיהּ לְכִדְרַבִּי אֶלְעָזָר – דְּתַנְיָא, רַבִּי אֶלְעָזָר אוֹמֵר: אִי אֶפְשָׁר לוֹמַר ״וְנַקֵּה״ – שֶׁכְּבָר נֶאֱמַר ״לֹא יְנַקֶּה״; אִי אֶפְשָׁר לוֹמַר ״לֹא יְנַקֶּה״ – שֶׁכְּבָר נֶאֱמַר ״וְנַקֵּה״. הָא כֵּיצַד? מְנַקֶּה הוּא לַשָּׁבִים, וְאֵינוֹ מְנַקֶּה לְשֶׁאֵינָן שָׁבִים.

**William Davidson Edition - English:**
The Gemara answers: **That** verse is **necessary for** that which is derived through the homiletic interpretation **of Rabbi Elazar, as it is taught** in a *baraita*: **Rabbi Elazar says: It is not possible to say: And will clear the guilty [*venakkeh*],** about all transgressions, **since: Will not clear the guilty [*lo yenakkeh*], is already stated.** And **it is not possible to say: Will not clear the guilty [*lo yenakkeh*], since: And will clear the guilty [*venakkeh*], is already stated. How** can **these** texts be reconciled? The Holy One, Blessed be **He, clears those** guilty ones **who repent and does not clear those who do not repent.**


###### Shevuot 39a:18
[Shevuot 39a:18](https://torahapp.org/share/book/Shevuot/r/39a:18)

כׇּל עֲבֵירוֹת שֶׁבַּתּוֹרָה נִפְרָעִין מִמֶּנּוּ, וְכָאן מִמֶּנּוּ וּמִמִּשְׁפַּחְתּוֹ. וְכׇל עֲבֵירוֹת שֶׁבַּתּוֹרָה מִמִּשְׁפַּחְתּוֹ לָא?!

**William Davidson Edition - English:**
§ It is stated in the *baraita* that with regard to **all of the transgressions in the Torah, punishment is exacted** only **from** the transgressor, whereas **here,** punishment is exacted **from him and from his family.** The Gemara asks: **And** is punishment **not** exacted **from** the transgressor’s **family** with regard to **all of the** other **transgressions in the Torah?**


###### Shevuot 39a:19
[Shevuot 39a:19](https://torahapp.org/share/book/Shevuot/r/39a:19)

וְהָכְתִיב: ״וְשַׂמְתִּי אֲנִי אֶת פָּנַי בָּאִישׁ הַהוּא וּבְמִשְׁפַּחְתּוֹ״; וְתַנְיָא, אָמַר רַבִּי שִׁמְעוֹן: אִם הוּא חָטָא, מִשְׁפַּחְתּוֹ מָה חָטָאת? לוֹמַר לְךָ: אֵין לְךָ מִשְׁפָּחָה שֶׁיֵּשׁ בָּהּ מוֹכֵס – שֶׁאֵין כּוּלָּהּ מוֹכְסִין; וְשֶׁיֵּשׁ בָּהּ לִסְטִים – שֶׁאֵין כּוּלָּהּ לִסְטִים; מִפְּנֵי שֶׁמְּחַפִּין עָלָיו!

**William Davidson Edition - English:**
**But isn’t it written** in the Torah with regard to one who worships Molech: **“Then I will set My face against that man, and against his family,** and I will cut him off” (Leviticus 20:5)? **And it is taught** in a *baraita*: **Rabbi Shimon said: If he sinned, how did his family sin?** Why are they punished? This serves **to tell you** that **there is no family that has** an unauthorized **tax collector among them** in **which all of** the family members **are not** regarded as unauthorized **tax collectors, and** similarly, there is no family **that has a bandit [*listim*] among them** in **which all of** the family members **are not** regarded as **bandits.** This is **because they cover for him.** Evidently, punishment is exacted from the transgressor’s family with regard to transgressions other than taking a false oath.


###### Shevuot 39a:20
[Shevuot 39a:20](https://torahapp.org/share/book/Shevuot/r/39a:20)

הָתָם בְּדִינָא אַחֲרִינָא, הָכָא בְּדִינָא דִּידֵיהּ; כִּדְתַנְיָא, רַבִּי אוֹמֵר: ״וְהִכְרַתִּי אוֹתוֹ״ – מָה תַּלְמוּד לוֹמַר? לְפִי שֶׁנֶּאֱמַר: ״וְשַׂמְתִּי אֲנִי אֶת פָּנַי״ – יָכוֹל כׇּל הַמִּשְׁפָּחָה כּוּלָּהּ בְּהִיכָּרֵת? תַּלְמוּד לוֹמַר: ״אוֹתוֹ״ – אוֹתוֹ בְּהִיכָּרֵת, וְלֹא כׇּל הַמִּשְׁפָּחָה כּוּלָּהּ בְּהִיכָּרֵת.

**William Davidson Edition - English:**
The Gemara answers: **There,** with regard to other transgressions, the transgressor’s family is punished **with another punishment,** less severe than the one the transgressor receives, whereas **here,** with regard to a false oath, the transgressor’s family is punished **with his punishment. As it is taught** in a *baraita*: **Rabbi** Yehuda HaNasi **says: Why** must **the verse state** with regard to one who worships Molech: **“And I will cut him off”? Since it is stated** earlier in the verse: **“Then I will set My face** against that man, and against his family,” one **might** have thought that **the entire family** is liable **to** be punished with ***karet*.** Therefore, **the verse states:** “And I will cut **him** off,” indicating that only **he** is liable **to** be punished with ***karet*,** whereas **his entire family is not** liable **to** be punished with ***karet*.**


###### Shevuot 39a:21
[Shevuot 39a:21](https://torahapp.org/share/book/Shevuot/r/39a:21)

וְכׇל עֲבֵירוֹת שֶׁבַּתּוֹרָה נִפְרָעִין מִמֶּנּוּ, וְכָאן מִמֶּנּוּ וּמִכׇּל הָעוֹלָם כּוּלּוֹ; שֶׁנֶּאֱמַר: ״אָלֹה וְכַחֵשׁ״, וּכְתִיב: ״עַל כֵּן תֶּאֱבַל הָאָרֶץ״. וְאֵימָא עַד דְּעָבֵיד לְהוּ לְכוּלְּהוּ! לָא סָלְקָא דַּעְתָּךְ, דִּכְתִיב: ״מִפְּנֵי אָלָה אָבְלָה הָאָרֶץ״.

**William Davidson Edition - English:**
§ The *baraita* teaches: **And** with regard to **all of the** other **transgressions in the Torah, punishment is exacted** only **from him,** whereas **here,** punishment is exacted **from him and from the entire world, as it is stated: “Swearing and lying,** and murdering, and stealing, and committing adultery,” **and it is written: “Therefore, the land mourns.”** The Gemara suggests: **And** why not **say** that punishment is not exacted from the entire world **unless he commits all** the sins mentioned in the verse? The Gemara answers: This should **not enter your mind, as it is written: “Because of swearing the land mourns”** (Jeremiah 23:10), indicating that a false oath is sufficient to cause the land to mourn.


###### Shevuot 39a:22
[Shevuot 39a:22](https://torahapp.org/share/book/Shevuot/r/39a:22)

וְכׇל עֲבֵירוֹת שֶׁבַּתּוֹרָה – מִכׇּל הָעוֹלָם לָא?! וְהָכְתִיב: ״וְכָשְׁלוּ אִישׁ בְּאָחִיו״ – אִישׁ בַּעֲוֹן אָחִיו; מְלַמֵּד שֶׁכׇּל יִשְׂרָאֵל עֲרֵבִים זֶה בָּזֶה!

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to **all of the** other **transgressions in the Torah,** is punishment **not** exacted **from the entire world? But isn’t it written: “And they shall stumble one upon another”** (Leviticus 26:37)? This verse is homiletically interpreted to mean that they shall stumble spiritually, **one due to the iniquity of another,** which **teaches that the entire Jewish people are** considered **guarantors for one another.** Apparently, any transgression makes the entire world liable to be punished.