## Shevuot Daf 49b

###### Shevuot 49b:1
[Shevuot 49b:1](https://torahapp.org/share/book/Shevuot/r/49b:1)

״מֵת״ – וְהוּא שֶׁנִּשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד; ״נִשְׁבַּר״ – וְהוּא שֶׁמֵּת אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד; ״נִשְׁבָּה״ – וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִגְנַב אוֹ אָבַד; ״נִגְנַב״ – וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ אָבַד; ״אָבַד״ – וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב; ״מַשְׁבִּיעֲךָ אֲנִי״, וְאָמַר ״אָמֵן״ – פָּטוּר.

**William Davidson Edition - English:**
**It died, but** the truth was that **it was injured or captured or stolen or lost;** or if he responded: **It was injured, but** the truth was **that it died or was captured or stolen or lost;** or if he responded: **It was captured, but** the truth was **that it died or was injured or stolen or lost;** or if he responded: **It was stolen, but** the truth was **that it died or was injured or captured or lost;** or if he responded: **It was lost, but** the truth was **that it died or was injured or captured or stolen,** in any of the above cases, if the owner of the ox said: **I administer an oath to you** concerning your claim, **and** the borrower **said: Amen,** he is **exempt** from bringing an offering for his false oath, since the oath did not render him exempt from liability to pay. He would have been liable to pay in any case.


###### Shevuot 49b:2
[Shevuot 49b:2](https://torahapp.org/share/book/Shevuot/r/49b:2)

״הֵיכָן שׁוֹרִי?״ אָמַר לוֹ: ״אֵינִי יוֹדֵעַ מָה אַתָּה סָח״ – וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ נֶאֱבָד; ״מַשְׁבִּיעֲךָ אֲנִי״, וְאָמַר ״אָמֵן״ – חַיָּיב.

**William Davidson Edition - English:**
But if the owner said to the borrower: **Where is my ox?** And the borrower **said to him: I do not know what you are talking about, but** the truth was **that it died or was injured or captured or stolen or lost,** and the owner said: **I administer an oath to you** concerning your claim, **and** the borrower **said: Amen,** the borrower is **liable** to bring a guilt-offering, as he took an oath that would render him exempt from liability to pay.


###### Shevuot 49b:3
[Shevuot 49b:3](https://torahapp.org/share/book/Shevuot/r/49b:3)

אָמַר לְנוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר: ״הֵיכָן שׁוֹרִי?״ אָמַר לוֹ: ״מֵת״ – וְהוּא שֶׁנִּשְׁבַּר אוֹ נִשְׁבָּה; ״נִשְׁבַּר״ – וְהוּא שֶׁמֵּת אוֹ נִשְׁבָּה; ״נִשְׁבָּה״ – וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר; ״נִגְנַב״ – וְהוּא שֶׁאָבַד; ״אָבַד״ – וְהוּא שֶׁנִּגְנַב; ״מַשְׁבִּיעֲךָ אֲנִי״, וְאָמַר ״אָמֵן״ – פָּטוּר.

**William Davidson Edition - English:**
If an owner **said to a paid bailee or a renter: Where is my ox?** And the latter **said to him: It died, but** the truth was **that it was injured or captured;** or if he said: **It was injured, but** the truth was **that it died or was captured; or if he said: It was captured, but** the truth was **that it died or was injured;** or if he said: **It was stolen, but** the truth was **that it was lost;** or if he said: **It was lost, but** the truth was **that it was stolen,** and the owner said: **I administer an oath to you** concerning your claim, **and he said: Amen,** the paid bailee or renter is **exempt** from bringing a guilt-offering.


###### Shevuot 49b:4
[Shevuot 49b:4](https://torahapp.org/share/book/Shevuot/r/49b:4)

״מֵת״ אוֹ ״נִשְׁבַּר״ אוֹ ״נִשְׁבָּה״ – וְהוּא שֶׁנִּגְנַב אוֹ אָבַד; ״מַשְׁבִּיעֲךָ אֲנִי״, וְאָמַר ״אָמֵן״ – חַיָּיב. ״אָבַד״ אוֹ ״נִגְנַב״ – וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה; ״מַשְׁבִּיעֲךָ אֲנִי״, וְאָמַר ״אָמֵן״ – פָּטוּר.

**William Davidson Edition - English:**
If the paid bailee or renter said: **It died or was injured or captured, but** the truth was **that it was stolen or lost,** and the owner said: **I administer an oath to you** concerning your claim, **and he said: Amen,** the paid bailee or renter is **liable** to bring a guilt-offering. If the paid bailee or renter said: **It was lost or stolen, but** the truth was **that it died or was injured or captured,** and the owner said: **I administer an oath to you** concerning your claim, **and he said: Amen,** he is **exempt** from bringing a guilt-offering.


###### Shevuot 49b:5
[Shevuot 49b:5](https://torahapp.org/share/book/Shevuot/r/49b:5)

זֶה הַכְּלָל: כׇּל הַמְשַׁנֶּה מֵחוֹבָה לְחוֹבָה, וּמִפְּטוּר לִפְטוּר, וּמִפְּטוּר לְחוֹבָה – פָּטוּר. מֵחוֹבָה לִפְטוּר – חַיָּיב. זֶה הַכְּלָל: כׇּל הַנִּשְׁבָּע לְהָקֵל עַל עַצְמוֹ – חַיָּיב. לְהַחְמִיר עַל עַצְמוֹ – פָּטוּר.

**William Davidson Edition - English:**
**This is the principle: Anyone who changes from** one claim of **liability to** another claim of **liability or from** one claim of **exemption to** another claim of **exemption or from** a claim of **exemption to** a claim of **liability** is **exempt** from bringing a guilt-offering. If he changes **from** a claim of **liability to** a claim of **exemption,** he is **liable. This is the principle: Anyone who takes an oath to be lenient with himself** is **liable;** if he takes an oath **to be stringent with himself,** he is **exempt.**


###### Shevuot 49b:6
[Shevuot 49b:6](https://torahapp.org/share/book/Shevuot/r/49b:6)

**גְּמָ׳** מַאן תְּנָא אַרְבָּעָה שׁוֹמְרִין? אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: רַבִּי מֵאִיר הִיא. אֲמַר לֵיהּ רָבָא לְרַב נַחְמָן: מִי אִיכָּא תַּנָּא דְּלֵית לֵיהּ אַרְבָּעָה שׁוֹמְרִין?! אֲמַר לֵיהּ, הָכִי קָאָמֵינָא לָךְ: מַאן תַּנָּא דְּאָמַר שׂוֹכֵר כְּנוֹשֵׂא שָׂכָר דָּמֵי? אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: רַבִּי מֵאִיר הִיא.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **Who is** the *tanna* who **taught** that there are **four** types of **bailees? Rav Naḥman said** that **Rabba bar Avuh said: It is Rabbi Meir. Rava said to Rav Naḥman:** And **is there a *tanna* who does not accept** that there are **four** types of **bailees,** as the question and your answer indicate? Rav Naḥman **said to him: This** is what **I am saying to you: Who is the *tanna* who says** that **a renter has the same** halakhic status **as a paid bailee?** With regard to this question, **Rav Naḥman said** that **Rabba bar Avuh said: It is Rabbi Meir.**


###### Shevuot 49b:7
[Shevuot 49b:7](https://torahapp.org/share/book/Shevuot/r/49b:7)

וְהָא רַבִּי מֵאִיר אִיפְּכָא שָׁמְעִינַן לֵיהּ – דִּתְנַן: שׂוֹכֵר כֵּיצַד מְשַׁלֵּם? רַבִּי מֵאִיר אוֹמֵר: כְּשׁוֹמֵר חִנָּם, רַבִּי יְהוּדָה אוֹמֵר: כְּנוֹשֵׂא שָׂכָר! רַבָּה בַּר אֲבוּהּ אִיפְּכָא תָּנֵי.

**William Davidson Edition - English:**
The Gemara challenges: **But we** have **heard** that **Rabbi Meir said the opposite, as it is taught** in a *baraita*: **How does a renter pay? Rabbi Meir says:** He pays **like an unpaid bailee. Rabbi Yehuda says:** He pays **like a paid bailee.** The Gemara explains: **Rabba bar Avuh taught** this *baraita* while **reversing** the opinions, stating that Rabbi Meir is of the opinion that a renter is like a paid bailee; therefore, he said that the mishna is in accordance with the opinion of Rabbi Meir.


###### Shevuot 49b:8
[Shevuot 49b:8](https://torahapp.org/share/book/Shevuot/r/49b:8)

הָנֵי אַרְבָּעָה הָווּ?! שְׁלֹשָׁה הָווּ! אָמַר רַב נַחְמָן בַּר יִצְחָק: אַרְבָּעָה שׁוֹמְרִין, וְדִינֵיהֶן שְׁלֹשָׁה.

**William Davidson Edition - English:**
The Gemara asks: **Are these** in fact **four** types of bailees? **There are** actually only **three,** as the *halakhot* relating to a paid bailee and a renter are identical. **Rav Naḥman bar Yitzḥak said:** There are indeed **four** types of **bailees** with regard to the manner in which they accepted the deposit, **but** only **three *halakhot*** that apply to **them.**


###### Shevuot 49b:9
[Shevuot 49b:9](https://torahapp.org/share/book/Shevuot/r/49b:9)

אָמַר לְשׁוֹמֵר חִנָּם כּוּ׳, ״הֵיכָן שׁוֹרִי״ כּוּ׳, אָמַר לְאֶחָד בַּשּׁוּק כּוּ׳, אָמַר לְשׁוֹמֵר כּוּ׳, ״הֵיכָן שׁוֹרִי?״ אָמַר לוֹ: ״אֵינִי יוֹדֵעַ מָה אַתָּה סָח״ כּוּ׳. אָמַר רַב: וְכוּלָּן פְּטוּרִין מִשְּׁבוּעַת שׁוֹמְרִין, וְחַיָּיבִין מִשּׁוּם שְׁבוּעַת בִּיטּוּי. וּשְׁמוּאֵל אָמַר: אַף פְּטוּרִין מִשּׁוּם שְׁבוּעַת בִּיטּוּי.

**William Davidson Edition - English:**
§ The following cases were stated in the mishna: If the owner of an ox **said to an unpaid bailee: Where is my ox;** or if the owner of an ox **said to someone in the marketplace:** Where is my ox that you stole; or if **he said to a bailee: Where is my ox,** and the other person **said to him: I do not know what you are talking about.** With regard to all of these situations referred to in the mishna, **Rav says: All of them are exempt from** bringing a guilt-offering for falsely taking **an oath of** the **bailees, but they are liable** to bring a sin-offering **for** falsely taking **an oath on an utterance. And Shmuel says: They are exempt** from bringing a sin-offering **for** falsely taking **an oath on an utterance as well.**


###### Shevuot 49b:10
[Shevuot 49b:10](https://torahapp.org/share/book/Shevuot/r/49b:10)

בְּמַאי קָמִפַּלְגִי? שְׁמוּאֵל סָבַר: לֵיתַהּ בִּלְהַבָּא. וְרַב סָבַר: אִיתֵיהּ בְּלָאו וָהֵן.

**William Davidson Edition - English:**
**With regard to what** principle **do they disagree? Shmuel holds** that he is exempt from bringing an offering because **there is no** possibility of taking that oath **with regard to** an event that may occur in **the future,** i.e., that the deposited animal will die or be stolen or be lost, and Shmuel holds that one is not liable for taking an oath on an utterance in the case of any oath that one cannot take with reference to the future. **And Rav holds** that **there is** an obligation to bring a sin-offering because it is possible to take both **a negative** oath **and a positive** one. One of the conditions necessary in order for one to incur liability for an oath on an utterance is that the oath can be formulated as both a negative and a positive statement. This oath meets that criterion as one can formulate the oath in the negative, e.g., the deposit was not stolen, as well as in the positive, e.g., it was stolen.


###### Shevuot 49b:11
[Shevuot 49b:11](https://torahapp.org/share/book/Shevuot/r/49b:11)

וְהָא אִיפְּלִיגוּ בַהּ חֲדָא זִימְנָא – דְּאִתְּמַר: ״שְׁבוּעָה שֶׁזָּרַק פְּלוֹנִי צְרוֹר לַיָּם״, ״שְׁבוּעָה שֶׁלֹּא זָרַק״ – רַב אָמַר: חַיָּיב, וּשְׁמוּאֵל אָמַר: פָּטוּר. רַב אָמַר חַיָּיב – דְּאִיתַהּ בְּלָאו וְהֵן, וּשְׁמוּאֵל אָמַר פָּטוּר – דְּלֵיתַהּ בִּלְהַבָּא!

**William Davidson Edition - English:**
The Gemara challenges: **But they** already **disputed this** question on **another occasion** (see 25a), **as 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 his statement was false, he is **liable** to bring an offering for his oath. **And Shmuel says:** He is **exempt. Rav says** that he is **liable, as** the oath **can be positive or negative. And Shmuel says** he is **exempt because** this oath **cannot be** stated **with regard to the future,** since he cannot control what so-and-so does.


###### Shevuot 49b:12
[Shevuot 49b:12](https://torahapp.org/share/book/Shevuot/r/49b:12)

צְרִיכָא; דְּאִי אַשְׁמְעִינַן בְּהָא – בְּהָא קָאָמַר רַב, מִשּׁוּם דְּמִנַּפְשֵׁיהּ קָמִישְׁתְּבַע; אֲבָל בְּהָךְ, דְּבֵי דִינָא מַשְׁבְּעִי לֵיהּ – אֵימָא מוֹדֵי לֵיהּ לִשְׁמוּאֵל, כִּדְרַבִּי אַמֵּי; דְּאָמַר רַבִּי אַמֵּי: כׇּל שְׁבוּעָה שֶׁהַדַּיָּינִים מַשְׁבִּיעִין אוֹתָהּ – אֵין חַיָּיבִין עָלֶיהָ מִשּׁוּם שְׁבוּעַת בִּיטּוּי.

**William Davidson Edition - English:**
The Gemara explains: **It was necessary** to state the dispute in the case of a bailee as well, **as if they would teach** it **to us** only **in** the case where one took an oath that so-and-so threw a stone, it may have been understood that it is only **in this** case that **Rav says** that the person taking the oath is exempt, **since he is taking** a false **oath of his own accord, but in** the case in the mishna here, **where** it is **the court** that **is administering** the oath **to him, say** that Rav **concedes to Shmuel** that he is exempt, **in accordance with** the statement **of Rabbi Ami. As Rabbi Ami says:** In the case of **any oath that** is **administered by the judges, one is not liable** to bring a sin-offering **for** falsely taking **an oath on an utterance.**


###### Shevuot 49b:13
[Shevuot 49b:13](https://torahapp.org/share/book/Shevuot/r/49b:13)

וְאִי אִיתְּמַר בְּהָא – בְּהָא קָאָמַר שְׁמוּאֵל, אֲבָל בְּהָךְ אֵימָא מוֹדֶה לֵיהּ לְרַב; צְרִיכָא.

**William Davidson Edition - English:**
**And** conversely, **if** the dispute **had been stated** only **in this** case, i.e., the case of the bailee to whom the court administers the oath, one might have said: It is **in this** case that **Shmuel says** that he is exempt, in accordance with Rabbi Ami’s statement, **but in** a case where one took an oath that so-and-so threw a stone, **say** that Shmuel **concedes to Rav** that he is liable. Therefore, it is **necessary** for the dispute to be stated in both cases.


###### Shevuot 49b:14
[Shevuot 49b:14](https://torahapp.org/share/book/Shevuot/r/49b:14)

גּוּפָא – אָמַר רַבִּי אַמֵּי: כׇּל שְׁבוּעָה שֶׁהַדַּיָּינִין מַשְׁבִּיעִין אוֹתָהּ, אֵין בָּהּ מִשּׁוּם שְׁבוּעַת בִּיטּוּי; שֶׁנֶּאֱמַר: ״אוֹ נֶפֶשׁ כִּי תִשָּׁבַע לְבַטֵּא בִשְׂפָתַיִם״ – מֵעַצְמוֹ. כִּדְרֵישׁ לָקִישׁ – דְּאָמַר רֵישׁ לָקִישׁ: ״כִּי״ מִשְׁתַּמֵּשׁ בְּאַרְבַּע לְשׁוֹנוֹת: אִי, דִּלְמָא, אֶלָּא, דְּהָא.

**William Davidson Edition - English:**
Having mentioned Rabbi Ami’s ruling, the Gemara discusses **the** matter **itself: Rabbi Ami says:** In the case of **any oath that** is **administered by the judges,** one is **not** liable **for** falsely taking **an oath on an utterance, as it is stated** in the verse: **“Or if [*ki*] anyone swears clearly with his lips** to do evil or to do good, whatever it is that a man shall utter clearly with an oath, and it is hidden from him…and the priest shall make atonement for him concerning his sin” (Leviticus 5:4–6). Only if one takes the oath **of his own** accord is he liable, as the verse can be understood **in accordance with** the statement of **Reish Lakish. As Reish Lakish says:** The term ***ki* has four** distinct **meanings: If, perhaps, rather,** and **as.** According to Rabbi Ami, its meaning in the above verse is: If, indicating that only if one takes the oath of his own accord is he liable.


###### Shevuot 49b:15
[Shevuot 49b:15](https://torahapp.org/share/book/Shevuot/r/49b:15)

רַבִּי אֶלְעָזָר אוֹמֵר: כּוּלָּן פְּטוּרִין מִשְּׁבוּעַת שׁוֹמְרִין וְחַיָּיבִין מִשּׁוּם שְׁבוּעַת בִּיטּוּי; חוּץ מֵ״אֵינִי יוֹדֵעַ מָה אַתָּה סָח״ דְּשׁוֹאֵל, וּגְנֵיבָה וַאֲבֵידָה דְּנוֹשֵׂא שָׂכָר וְשֶׁבְּשׂוֹכֵר – שֶׁהוּא חַיָּיב, שֶׁהֲרֵי כְּפָרוֹ מָמוֹן.

**William Davidson Edition - English:**
**Rabbi Elazar says: All of them,** i.e., all those listed in the mishna as exempt, **are exempt** from bringing a guilt-offering **for taking an oath of** the **bailees, but they are liable** to bring a sin-offering **for** taking **an oath on an utterance, except for a borrower** who says: **I do not know what you are talking about, and a paid bailee or a renter** who claims that the deposit was **stolen or lost.** In these cases, the bailee is **liable** for taking an oath of the bailees, **as he denied a monetary** claim, meaning that he wanted to render himself exempt from liability to pay. This *halakha* is in accordance with the opinion of Rav.
This chapter explained that a bailee who makes a false claim and takes an oath to that effect is not always liable for falsely taking an oath of the bailees. The principle with regard to this matter was stated at the end of the mishna: Any bailee who makes a false claim that would in any case not render him exempt from liability to pay, and takes an oath to that effect, is not liable for falsely taking an oath of the bailees.


###### Shevuot 49b:16
[Shevuot 49b:16](https://torahapp.org/share/book/Shevuot/r/49b:16)

**הֲדַרַן עֲלָךְ אַרְבָּעָה שׁוֹמְרִין, וּסְלִיקָא לַהּ מַסֶּכֶת שְׁבוּעוֹת**