## Shevuot Daf 4b

###### Shevuot 4b:1
[Shevuot 4b:1](https://torahapp.org/share/book/Shevuot/r/4b:1)

״וְנֶעְלַם״ – מִכְּלָל דְּיָדַע, ״וְהוּא יָדַע״ – הֲרֵי כָּאן שְׁתֵּי יְדִיעוֹת. אִם כֵּן, מָה תַּלְמוּד לוֹמַר: ״וְנֶעְלַם״ ״וְנֶעְלַם״? לְחַיֵּיב עַל הֶעְלֵם טוּמְאָה וְעַל הֶעְלֵם מִקְדָּשׁ.

**William Davidson Edition - English:**
**“And it was concealed,”** which indicates, **by inference, that** initially **he had been aware,** and nevertheless the verse continues to state: **“And he was aware”** (Leviticus 5:3). It emerges that the verse refers **here** to **two** different **periods of awareness,** one before the transgression and one afterward. But **if so, why** must **the verses state: “And it was concealed,” “and it was concealed,”** mentioning it twice? It is in order **to render one liable** both **for** a violation due to **a lapse of awareness of** the fact he was **ritually impure and for** a violation due to **a lapse of awareness of** the fact that the place he entered was actually the **Temple.** From this *baraita* it is apparent that Rabbi Yehuda HaNasi agrees with Rabbi Yishmael’s opinion concerning which types of lapses of awareness render one liable to bring a sliding-scale offering.


###### Shevuot 4b:2
[Shevuot 4b:2](https://torahapp.org/share/book/Shevuot/r/4b:2)

אַשְׁכְּחַן בִּידִיעוֹת דְּאִית לֵיהּ טַעְמֵיהּ דְּנַפְשֵׁיהּ, שְׁבוּעוֹת דְּלֵית לֵיהּ טַעְמֵיהּ דְּנַפְשֵׁיהּ מְנָלַן? סְבָרָא הוּא.

**William Davidson Edition - English:**
The Gemara asks: **We have found with regard to** cases of one’s **awareness** of the defiling of the Temple or its sacrificial foods **that** Rabbi Yehuda HaNasi **has** explained **his own reasoning** and it accords with the opinion of Rabbi Yishmael. With regard to **oaths, where he has not** explained **his own reasoning, from where do we** derive that he holds in accordance with the opinion of Rabbi Akiva? The Gemara answers: It **is** based on **logical reasoning.**


###### Shevuot 4b:3
[Shevuot 4b:3](https://torahapp.org/share/book/Shevuot/r/4b:3)

לִישָּׁנָא אַחֲרִינָא: אַשְׁכְּחַן בִּידִיעוֹת דְּסָבַר לַהּ כְּרַבִּי יִשְׁמָעֵאל, בִּשְׁבוּעוֹת דְּסָבַר לַהּ כְּרַבִּי עֲקִיבָא מְנָלַן? סְבָרָא הוּא,

**William Davidson Edition - English:**
The Gemara presents **another formulation** of the preceding comment: The Gemara asks: **We have found** an explicit statement of Rabbi Yehuda HaNasi **with regard to** cases of one’s **awareness** of the defiling of the Temple or its sacrificial foods indicating **that he holds in accordance with** the opinion of **Rabbi Yishmael. With regard to oaths, from where do we** derive **that he holds in accordance with** the opinion of **Rabbi Akiva?** The Gemara answers: It **is** based on **logical reasoning.**


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

רַבִּי עֲקִיבָא מַאי טַעְמָא קָא מְחַיֵּיב לְשֶׁעָבַר – דְּדָרֵישׁ רִיבּוּיֵי וּמִיעוּטֵי; רַבִּי נָמֵי דָּרֵישׁ רִיבּוּיֵי וּמִיעוּטֵי.

**William Davidson Edition - English:**
The Gemara explains the logical reasoning: **What is the reason** that **Rabbi Akiva deems** one **liable** for oaths **pertaining to the past?** The reason is **that he expounds** verses using the method of **amplifications and restrictions** (see 26a). **Rabbi** Yehuda HaNasi **also expounds** verses using the method of **amplifications and restrictions,** and consequently he arrives at the same opinion as Rabbi Akiva.


###### Shevuot 4b:5
[Shevuot 4b:5](https://torahapp.org/share/book/Shevuot/r/4b:5)

דְּתַנְיָא, רַבִּי אוֹמֵר: בַּכֹּל פּוֹדִין בְּכוֹר אָדָם, חוּץ מִן הַשְּׁטָרוֹת. וְרַבָּנַן אָמְרִי: בַּכֹּל פּוֹדִין בְּכוֹר אָדָם, חוּץ מֵעֲבָדִים וּשְׁטָרוֹת וְקַרְקָעוֹת.

**William Davidson Edition - English:**
The Gemara demonstrates its point: **As it is taught** in a *baraita*: **Rabbi** Yehuda HaNasi **says** that **one can redeem** a woman’s **firstborn son with any** item worth five shekels, **except for** promissory **notes. And the Rabbis say** that **one can redeem** a woman’s **firstborn son with any** item worth five shekels, **except for** Canaanite **slaves,** promissory **notes, and land.**


###### Shevuot 4b:6
[Shevuot 4b:6](https://torahapp.org/share/book/Shevuot/r/4b:6)

מַאי טַעְמָא דְּרַבִּי? דָּרֵישׁ רִיבּוּיֵי וּמִיעוּטֵי: ״וּפְדוּיָו מִבֶּן חֹדֶשׁ״ – רִיבָּה, ״בְּעֶרְכְּךָ כֶּסֶף חֲמֵשֶׁת שְׁקָלִים״ – מִיעֵט, ״תִּפְדֶּה״ – חָזַר וְרִיבָּה.

**William Davidson Edition - English:**
The Gemara explains: **What is the reasoning of Rabbi** Yehuda HaNasi? **He expounds** verses using the method of **amplifications and restrictions.** Accordingly, he expounds the verse: “And its redemption from one month shall you redeem, according to the valuation of five silver shekels by the sacred shekel” (Numbers 18:16), as follows: Concerning the phrase: **“And its redemption from one month,”** since it does not specify that only certain items can be used for the redemption, the verse **amplified** the category of items that can be used to redeem the firstborn, intimating that many different items can be used. Then, with the phrase: **“According to the valuation of five silver shekels,”** the verse **restricted** the category to items that are similar to silver shekels. Then, with the term: **“Shall you redeem,”** the verse **again amplified** the category.


###### Shevuot 4b:7
[Shevuot 4b:7](https://torahapp.org/share/book/Shevuot/r/4b:7)

רִיבָּה וּמִיעֵט וְרִיבָּה – רִיבָּה הַכֹּל; מַאי רִיבָּה – כׇּל מִילֵּי, וּמַאי מִיעֵט – מִיעֵט שְׁטָרוֹת.

**William Davidson Edition - English:**
According to the hermeneutical principle that when a verse **amplified and** then **restricted and** then **amplified, it amplified** the relevant category to include **everything** except for the specific matter excluded in the restriction. The Gemara elaborates: **What** is included by the fact **it amplified?** Almost **everything. And what** is excluded by the fact **it restricted? It restricted** only promissory **notes,** which are the most fundamentally dissimilar to silver shekels.


###### Shevuot 4b:8
[Shevuot 4b:8](https://torahapp.org/share/book/Shevuot/r/4b:8)

וְרַבָּנַן דָּרְשִׁי כְּלָלֵי וּפְרָטֵי: ״וּפְדוּיָו מִבֶּן חֹדֶשׁ״ – כָּלַל, ״בְּעֶרְכְּךָ כֶּסֶף חֲמֵשֶׁת שְׁקָלִים״ – פָּרַט, ״תִּפְדֶּה״ – חָזַר וְכָלַל.

**William Davidson Edition - English:**
The Gemara explains the reasoning of the Rabbis: **And the Rabbis expound** verses through the method of **generalizations and details.** Accordingly, they expound the verse as follows: The phrase: **“And its redemption from one month,”** is **a generalization** which suggests that many different items can be used to redeem the firstborn. Then, the phrase: **“According to the valuation of five silver shekels,”** is **a detail,** which suggests that only items that are similar to silver shekels can be used. Then, with the term: **“Shall you redeem,”** the verse **again makes a generalization.**


###### Shevuot 4b:9
[Shevuot 4b:9](https://torahapp.org/share/book/Shevuot/r/4b:9)

כְּלָל וּפְרָט וּכְלָל – אִי אַתָּה דָן אֶלָּא כְּעֵין הַפְּרָט; מָה הַפְּרָט מְפוֹרָשׁ – דָּבָר הַמִּטַּלְטֵל וְגוּפוֹ מָמוֹן, אַף כׇּל דָּבָר הַמִּטַּלְטֵל וְגוּפוֹ מָמוֹן. יָצְאוּ קַרְקָעוֹת – שֶׁאֵינָן מִטַּלְטְלִין; יָצְאוּ עֲבָדִים – שֶׁהוּקְּשׁוּ לְקַרְקָעוֹת; יָצְאוּ שְׁטָרוֹת – אַף עַל פִּי שֶׁמִּטַּלְטְלִין, אֵין גּוּפָן מָמוֹן.

**William Davidson Edition - English:**
Based on this exegetical method, whenever a verse has **a generalization and** then **a detail and** then **a generalization,** the principle is that **you may deduce** that the verse is referring **only** to items **similar to the detail;** in this case, **just as the detail,** i.e., silver shekels, **is explicitly something that is movable and has intrinsic monetary** value, **so too, anything that is movable and has intrinsic monetary** value can be used. This **excludes land, which is not movable property;** it **excludes** Canaanite **slaves, who are** halakhically **compared to land;** and it **excludes** promissory **notes,** because **even though they are movable property, they do not have intrinsic monetary** value.


###### Shevuot 4b:10
[Shevuot 4b:10](https://torahapp.org/share/book/Shevuot/r/4b:10)

אֲמַר לֵיהּ רָבִינָא לְאַמֵּימָר: רַבִּי דָּרֵישׁ רִיבּוּיֵי וּמִיעוּטֵי?! וְהָא רַבִּי כְּלָלֵי וּפְרָטֵי דָּרֵישׁ!

**William Davidson Edition - English:**
**Ravina said to Ameimar:** Does **Rabbi** Yehuda HaNasi really **expound** verses through the method of **amplifications and restrictions? But doesn’t Rabbi** Yehuda HaNasi **expound** verses through the method of **generalizations and details?**


###### Shevuot 4b:11
[Shevuot 4b:11](https://torahapp.org/share/book/Shevuot/r/4b:11)

דְּתַנְיָא: ״מַרְצֵעַ״ – אֵין לִי אֶלָּא מַרְצֵעַ, מִנַּיִן לְרַבּוֹת הַסּוֹל וְהַסִּירָה, הַמַּחַט וְהַמַּקְדֵּחַ וְהַמַּכְתֵּב? תַּלְמוּד לוֹמַר: ״וְלָקַחְתָּ״ – כׇּל דָּבָר שֶׁנִּלְקָח בַּיָּד, דִּבְרֵי רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה. רַבִּי אוֹמֵר: ״מַרְצֵעַ״ – מָה מַרְצֵעַ מְיוּחָד, שֶׁל מַתֶּכֶת; אַף כֹּל שֶׁל מַתֶּכֶת.

**William Davidson Edition - English:**
This is **as it is taught** in a *baraita*: The Torah provides the process by which a Hebrew slave who has already completed his six years of servitude may continue on as a slave of his master: “And you shall take the **awl** and put it through his ear and in the door” (Deuteronomy 15:17). From this verse, **I have** derived **only** that **an awl** can be used; **from where** do I know **to include the thorn of a palm [*hasol*], and a thorn, a needle, and a gimlet, and a stylus** for writing on wax, as valid tools for piercing his ear? **The verse states: “And you shall take,”** which indicates that **anything that can be taken by hand** is a valid tool. This is **the statement of Rabbi Yosei, son of Rabbi Yehuda. Rabbi** Yehuda HaNasi **says:** Not all these items can be used. Rather, since the verse specifies an **“awl,”** only items similar to an awl can be used; **just as an awl is distinct** in that it is fashioned **of metal, so too, anything** fashioned **of metal** can be used.


###### Shevuot 4b:12
[Shevuot 4b:12](https://torahapp.org/share/book/Shevuot/r/4b:12)

וְאָמְרִינַן: בְּמַאי קָא מִיפַּלְגִי? רַבִּי דָּרֵישׁ כְּלָלֵי וּפְרָטֵי, וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה דָּרֵישׁ

**William Davidson Edition - English:**
**And we say** with regard to this dispute: **About what do they disagree? Rabbi** Yehuda HaNasi **expounds** verses using the method of **generalizations and details, and Rabbi Yosei, son of Rabbi Yehuda, expounds** verses