SHEVUOS 35 (15 Teves) - dedicated by Dr. Moshe and Rivka Snow in memory of Rivka's mother, Rebbetzin Leah bas Rav Yosef (Rabinowitz), the Manostrishtcher Rebbetzin, whose Yahrzeit is 15 Teves.
1)
(a)
Why does our Mishnah exempt witnesses from a Korban if they deny knowledge of Reuven's claim...
1.
... that Shimon promised to give him two hundred Zuz?
2.
... against Shimon, assuming that Reuven had asked them to testify in advance, before he had even lent Shimon the money?
(b)
And what does the Tana say about a regular case of Shevu'as Eidus, only where the witnesses ...
1.
... are sitting with many others in the Beis-Hamedrash when Reuven asks if anyone present knew that he lent Shimon money?
2.
... know the testimony from the mouth of other witnesses or ...
3.
... where one of them is a relative of his or of Shimon's or Pasul from testifying for some other reason?
(c)
We have already learned that if a third party asks the witnesses to testify, they are not subject to a Shevu'as Eidus. What will be the Din if the debtor asks them to testify on behalf of the creditor?
1)
(a)
Our Mishnah exempts witnesses from a Korban if they deny knowledge of Reuven's claim ...
1.
... that Shimon promised to give him two hundred Zuz - because Shimon would be under no obligation to pay, even if they were to testify (seeing that he is permitted to retract).
2.
... against Shimon, assuming that Reuven asked them to testify in advance, before he had even lent Shimon the money - because they are only Chayav if the testimony precedes the Shevu'ah (and not vice-versa, as we shall see shortly).
(b)
The Tana also exempts them, in a regular case of Shevu'as Eidus, only where the witnesses ...
1.
... are sitting with many others in the Beis-Hamedrash when Reuven asks if anyone present knows that he lent Shimon money (because he did not designate them specifically).
2.
... know the testimony from the mouth of other witnesses ('Eid mi'Pi Eid' or ...
3.
... where one of them is a relative of his or of Shimon's or Pasul from testifying for any other reason (because all of these are not eligible to testify anyway, as we shall see shortly).
(c)
We have already learned that if a third party asks the witnesses to testify, they are not subject to a Shevu'as Eidus - and this includes where the debtor who asks them to testify on behalf of the creditor.
2)
(a)
From where does the Beraisa learn the first Din in our Mishnah (that if Reuven asked the witnesses to testify that Shimon promised to give him two hundred Zuz, they are Patur)?
(b)
Which ruling does the Tana in our Mishnah learn from the Pasuk "ve'Sham'ah Kol Alah, ve'Hu Eid O Ra'ah O Yada"?
(c)
Regarding the case where Reuven addresses the people learning in the Beis-Hamedrash, why does Shmuel need to inform us that the Tana is speaking even where the witnesses are present when he makes the announcement? Is this not obvious?
2)
(a)
The Beraisa learns the first Din in our Mishnah (that if Reuven asked the witnesses to testify that Shimon promised to give him two hundred Zuz, they are Patur) - from "Secheta" "Secheta" from Shevu'as ha'Pikadon, where the Torah specifically confines the Chiyuv Korban to a Shevu'ah which absolves the defendant from his obligation to pay.
(b)
The Tana in our Mishnah learns from the Pasuk "ve'Sham'ah Kol Alah, ve'Hu Eid O Ra'ah O Yada" that - the testimony must precede the Shevu'ah, and not vice-versa.
(c)
Regarding the case where Reuven addresses the people learning in the Beis-Hamedrash, when Shmuel informs us that the Tana is speaking even where the witnesses are present when he makes the announcement - he means that the witnesses are actually standing beside Reuven at the time (which we would otherwise have thought constitutes designation).
3)
(a)
We learned a Beraisa that supports Shmuel. What case does the Tana bring?
(b)
In the case in the Seifa, he obligates them. What is the case there?
(c)
How do this Beraisa now support Shmuel?
(d)
How do we know that the Reisha too, is speaking where the witnesses are standing beside Reuven?
3)
(a)
We learned a Beraisa that supports Shmuel - where Reuven addressed a group of people including the two witnesses, and said 'Mashbi'ani aleichem Im Atem Yod'in li Eidus ... '.
(b)
In the case in the Seifa, the Tana obligates them - where Reuven specifically announced 'Kol ha'Omdin Ka'an', which implies those who are standing beside him, whom he duly designated.
(c)
Support for Shmuel lies in the Reisha - since the witnesses are Patur because he did not designate them, even though they were standing beside him.
(d)
We know that the Reisha too, is speaking where the witnesses are standing beside Reuven - because presumably, it is speaking in the same circumstances as the Seifa.
4)
(a)
From where does the Beraisa learn that 'Eid mi'Pi Eid' and Pesulei Eidus are Patur?
(b)
And how does Rebbi Elazar explain a second D'rashah from "Im Lo Yagid, ve'Nasa Avono", from which the Beraisa also exempts the witnesses if it is a third party that calls them to testify?
4)
(a)
The Beraisa learns that 'Eid mi'Pi Eid' and Pesulei Eidus are Patur - from "Im Lo Yagid, ve'Nasa Avono", which implies that only witnesses who are eligible to testify are Chayav (as we explained in our Mishnah).
(b)
Rebbi Elazar explains a second D'rashah "Im Lo Yagid, ve'Nasa Avono" (from which the Beraisa also exempts the witnesses if it is a third party that calls them to testify) - based on the fact that "Lo" is spelt both with a 'Vav' and with an 'Alef', from which we learn that if the witnesses refuse to tell him, they are Chayav, but if they refuse to tell a third party, they are Patur.
5)
(a)
What does our Mishnah say about ...
1.
... 'Mashbi'ani Ani aleichem', 'Metzaveh Ani aleichem', Osarchem aleichem'? What do these cases have in common?
If someone curses a fellow Jew using any of these names, Rebbi Meir renders him Chayav, the Chachamim say 'Patur'. What is he Chayav, according to Rebbi Meir?
(c)
What do Rebbi Meir and the Chachamim hold with regard to someone who curses his father or mother with one of the above Kinuyin?
5)
(a)
Our Mishnah ...
1.
... incorporates 'Mashbi'ani Ani aleichem', 'Metzaveh Ani aleichem', Osarchem aleichem' in the Din of Shevu'as ha'Eidus.
2.
... precludes 'ba'Shamayim u'va'Aretz' - from the Chiyuv.
3.
... but includes Shevu'os made in the Name of Alef Daled, Yud Key, Shakai, Tzevakos, Chanun, Rachum ... or any of the Kinuyin (other minor Names of Hash-m).
(b)
If someone curses a fellow Jew using any of these names, Rebbi Meir renders him - Chayav Misah; the Chachamim say 'Patur'.
(c)
With regard to someone who curses his father or mother with one of the above Kinuyin, Rebbi Meir (Chayav) and the Chachamim (Patur) - simply repeat the previous Machlokes.
6)
(a)
How does the Mishnah define Yakcha Hash-m or Yakchem Elokim? Why is that?
(b)
According to Rebbi Meir, if Reuven says to the witnesses 'Al Yakchem Im Te'iduni' or 'Yevarech'chem (or 'Yeitiv l'cha') Im Te'iduni', they are Chayav. On which principle is this latter ruling based?
(c)
What do the Chachamim say?
6)
(a)
The Mishnah defines Yakcha Hash-m or Yakchem Elokim as - an Alah (a form of curse), because it is included in the curses contained in the Torah.
(b)
According to Rebbi Meir, if Reuven says to the witnesses 'Al Yakcha Im Te'iduni' or 'Yevarech'cha (or 'Yeitiv l'cha') Im Te'iduni', they are Chayav. The latter ruling is based on the principle - 'mi'Chelal La'av Atah Shome'a Hein (u'mi'Chelal Hein Atah Shome'a La'av' ['One implies the positive side of a negative statement, and vice-versa]).
(c)
The Chachamim, who do not hold 'Mi'chelal La'av ... ' - rule that he is 'Patur'.
7)
(a)
How does Rav Yehudah initially define ...
1.
... 'Mashbi'ani aleichem'.
2.
... 'Metzaveh Ani aleichem'.
3.
... 'Osrani Ani aleichem'?
(b)
How does Abaye query him from the Beraisa which includes 'Kovalchem (meaning to bind with fetters) Ani aleichem'?
(c)
So how does Abaye explain all the cases?
7)
(a)
Initially, Rav Yehudah defines ...
1.
... 'Mashbi'ani aleichem' as - bi'Shevu'ah ha'Amurah ba'Torah.
2.
... 'Metzaveh Ani aleichem' as - be'Tzava'ah ha'Amurah ba'Torah, and ...
3.
... 'Osrani Ani aleichem' as - be Isur ha'Amur ba'Torah.
(b)
Abaye queries Rav Yehudah however, from a Beraisa quoted by Rebbi Chiya, which includes 'Kovalchem (which means to tie with fetters) Ani aleichem' - and there is no such thing as a Koval in the Torah?
(c)
Abaye therefore explains all the cases - in connection with a Shevu'ah ('Mashbi'ani' Ani aleichem' - bi'Shevu'ah; 'Metzaveh Ani aleichem' - bi'Shevu'ah; 'Osarchem' - bi'Shevu'ah and 'Kovalchem Ani' - bi'Shevu'ah.
8)
(a)
What distinction does the Beraisa draw between the Names of Hash-m Keil, Elokecha, Elokeichem, Ehekeh Asher Ehekeh, Alef Daled, Yud Key, Shakay and Tzevakos on the one hand and ha'Gadol, ha'Gibor ... ha'Adir ha'Chazak ... Chanun ve'Rachum, on the other?
(b)
How does Abaye reconcile this with our Mishnah, which reckons 'Chanun', 'Rachum', 'Erech Apayim' and 'Rav Chesed' among the Names of Hash-m?
(c)
Rava asked Abaye why, in that case, we do not say the same S'vara with regard to Shamayim va'Aretz. What did he mean by that?
(d)
What did Abaye reply?
8)
(a)
The Beraisa rules that - Keil, Elokecha, Elokeichem, Ehekeh Asher Ehekeh, Alef Daled, Yud Key, Shakay and Tzevakos - are Names of Hash-m that one may not erase, whereas ha'Gadol, ha'Gibor ... ha'Adir ha'Chazak ... Chanun ve'Rachum - one may.
(b)
To reconcile this with our Mishnah, which reckons 'Chanun', 'Rachum', 'Erech Apayim' and 'Rav Chesed'among the Names of Hash-m, Abaye explains that - our Mishnah is really referring to the One who is Chanun and Rachum ... , but does not consider Chanun and Rachum per se to be Names of Hash-m.
(c)
Rava asked Abaye why, in that case, we do not say the same S'vara with regard to Shamayim va'Aretz - perhaps if someone says to two witnesses 'Mashbi'ani aleichem ba'Shamayim u'va'Aretz', he also mean to make them swear by the One to whom Heaven and earth belong? Why does the Tana then exempt them from a Korban?
(d)
To which Abaye replied - that whereas Rachum ve'Chanun' are adjectives which describe Hash-m exclusively, that is obviously what the Mashbi'a meant, Shamayim va'Aretz are nouns in their own right, and there is no reason to assume that he meant anything other than what he said.
35b----------------------------------------35b
9)
(a)
What distinction does the Beraisa draw between writing 'Alef Lamed' from Elokim or 'Yud Key' from Hash-m's four-letter Name on the one hand, and 'Shin Daled' from 'Shakai', 'Alef Hey' from Ehekeh, 'Alef Daled' from the Name of Adnus or 'Tzadey Veis' from Tzevakos on the other?
(b)
What does Rebbi Yossi say about the Name Tzevakos, based on the Pasuk in Va'eira "Ve'hotzeisi es Ami B'nei Yisrael me'Eretz Mitzrayim"?
(c)
Like whom does Shmuel rule?
(d)
What does another Beraisa say about prefixes to Hash-m's Name, such as 'la'Hashem' or 'ba'Hashem' and suffixes, such as 'Elokeinu' or 'Elokeichem'?
(e)
Acherim, like whom Rav Huna rules, disagrees. What distinction does he draw between the two?
9)
(a)
The Beraisa rules that 'Alef Lamed' from Elokim or 'Yud Key' from Hash-m's four-letter Name - may not be erased (since they spell Names of Hash-m in their own right), whereas 'Shin Daled' from Shakai, 'Alef Hey' from Ehekeh, 'Alef Daled' from the Name of Adnus or 'Tzadey Veis' from Tzevakos, which are meaningless, may be erased.
(b)
According to Rebbi Yossi however - the entire name Tzevakos may be erased, because, based on the Pasuk "Ve'hotzeisi es Ami B'nei Yisrael me'Eretz Mitzrayim", it refers to Yisrael (and is not an intrinsic Name of Hash-m).
(c)
Shmuel rules - like the Tana Kama.
(d)
Another Beraisa - considers neither prefixes to Hash-m's Name, such as 'la'Hashem' or 'ba'Hashem' nor suffixes, such as 'Elokeinu' or 'Elokeichem', to be holy, in which case both may be erased.
(e)
Acherim, like whom Rav Huna rules, disagrees. In his opinion - suffixes are holy and may not be erased, because the Name that precedes them sanctifies them together with itself, whereas prefixes may.
10)
(a)
According to the Tana Kama of the Beraisa, the only time that an ambiguous word denoting Hash-m mentioned by Avraham is actually not Kodesh is 'Adonai' in the Pasuk in Vayeira (in connection with the visit of the three angels) "Adonai, Im Na Matzasi Chein be'Einecha". To whom does it then refer?
(b)
What do Chanina ben Achi Rebbi Yehoshua and Rebbi Elazar ben Azaryah in the name of Rebbi Elazar ha'Muda'i, say?
(c)
What statement does Rav Yehudah Amar Rav make in connection with 'Hachnasas Orchim' that follows the opinion of 'that pair'?
(d)
The same Beraisa says that the word "Ad-o-nai" (in the Pasuk there [in connection with two of the same angels in S'dom] "Vayomer Lot aleihem, Al Na Ad-o-nai, Hinei Na Matza Avd'cha Chein be'Einecha") is the only ambiguous one mentioned by Lot that actually denotes Hash-m's Name (all the others simply refer to the angels, and are Chol). How does the Tana know that?
10)
(a)
According to the Tana Kama of the Beraisa, the only time that an ambiguous word denoting Hash-m mentioned by Avraham is actually not Kodesh is 'Adonai' in the Pasuk in (in connection with the visit of the three angels) "Adonai, Im Na Matza'si Chein be'Einecha" - because it refers to Micha'el, the most senior of Avraham's three angelic guests.
(b)
Chanina ben Achi Rebbi Yehoshua and Rebbi Elazar ben Azaryah in the name of Rebbi Elazar ha'Muda'i maintain that - there too, it pertains to Hash-m and is therefore Kodesh.
(c)
Rav Yehudah Amar Rav following the opinion of 'that pair'- extrapolates from Avraham's above words (asking Hash-m to wait) that 'Hachnasas Orchim' takes precedence over welcoming the Shechinah'.
(d)
The same Beraisa says that the word "Ad-o-nai" (in the Pasuk there [in connection with two of the same angels in S'dom] "Vayomer Lot Aleihem, Al Na Ad-o-nai, Hinei Na Matza Avd'cha Chein be'Einecha") is the only ambiguous one mentioned by Lot that actually denotes Hash-m's Name (all the others simply refer to the angels, and are 'Chol) - because Lot pleads there for his life, and the only one who is able to grant life is Hash-m.
11)
(a)
What does the Tana Kama say about all the ambiguous names of Hash-m mentioned in connection with ...
1.
... Navos alleged cursing of Hash-m (in Melachim)?
2.
... Michah, the idolatrous priest (in Seifer Shoftim)?
(b)
Rebbi Elazar disagrees with the latter ruling. What distinction does he draw between 'Alef Lamed' ... and 'Yud Hey'?
(c)
And what does the latter then say about the Pasuk in Shoftim "Kol Yemei Heyos Beis-ha'Elokim be'Shiloh'?
(d)
On what basis does Rebbi Eliezer establish all the names mentioned in connection with Giv'as Binyamin (Pilegesh be'Giv'ah [in Seifer Shoftim, in connection with Yisrael's war with Binyamin]) as Chol?
(e)
On what grounds does Rebbi Yehoshua disagree with Rebbi Eliezer? How does he refute his argument?
11)
(a)
The Tana Kama states that all the ambiguous names of Hash-m mentioned in connection with ...
1.
... Navos alleged cursing of Hash-m (in Melachim) - are Kodesh.
2.
... Michah, the idolatrous priest (in Seifer Shoftim) - are Chol.
(b)
Rebbi Elazar disagrees with the latter ruling. In his opinion - the Name 'Alef Lamed' ... is always Chol, and the Name 'Yud Hey', Kodesh.
(c)
The only exception to this rule, says Rebbi Elazar, is the Pasuk there in Shoftim "Kol Yemei Heyos Beis-ha'Elokim be'Shiloh' - which is Kodesh.
(d)
Rebbi Eliezer establishes all the names mentioned in connection with Giv'as Binyamin (Pilegesh be'Giv'ah [in Seifer Shoftim, in connection with Yisrael's war with Binyamin]) as Chol - because it is inconceivable, he says, that Hash-m should order them to go and fight, and then allow them to lose.
(e)
Rebbi Yehoshua replies - that this is only because they failed to ask Him whether they would win. In fact, when, before the third and final battle, they did ask, Hash-m replied that they would win, and they did.
12)
(a)
To whom does the word "Sh'lomoh" in Shir Hashirim normally pertain? Of what is it an acronym?
(b)
What does the Tana Kama say about "Sh'lomoh" in the Pasuk there "Karmi she'Li Lefanai. ha'Elef l'cha Sh'lomoh, u'Masayim le'Notrim es Piryo"?
(c)
What does the Pasuk then mean? Who are the 'Notrim es Piryo'?
12)
(a)
The word "Sh'lomoh" in Shir Hashirim - (an acronym of 'Melech she'Ha'Shalom she'Lo') normally pertains to Hash-m.
(b)
The Tana Kama - lists "Sh'lomoh" in the Pasuk there "Karmi she'Li Lefanai. ha'Elef l'cha Sh'lomoh, u'Masayim le'Notrim es Piryo" as the sole exception ...
(c)
... and the Pasuk means that - for every thousand measures that Sh'lomoh picked for himself from his vineyard, he left two hundred, a fifth (a sixth [of the total]) for the Talmidei-Chachamim, who are the 'Notrim es Piryo', referring to the Torah that they learned.
13)
(a)
What do Yesh Omrim (Rebbi Nasan) say about "Sh'lomoh" in the Pasuk there "Hinei Mitaso she'li'Sh'lomoh, Shishim Giborim Saviv lah"?
(b)
Why did Sh'lomoh require 'sixty strong men' (which refers, among other things, to the letters of Birchas Kohanim) to surround his bed?
(c)
How does Shmuel therefore interpret the Pasuk "ha'Elef l'cha Sh'lomoh, u'Masayim le'Notrim es Piryo" (with reference to the heavy work-tax that Sh'lomoh imposed on the people for the construction of the Beis-Hamikdash)?
(d)
What problem does this create with 'Yesh Omrim' who said (with reference to the second Pasuk) 'Af Zeh Chol'?
(e)
How do therefore amend 'Yesh Omrim'? Like whom will Shmuel then hold?
13)
(a)
Yesh Omrim (Rebbi Nasan) says that also "Sh'lomoh" in the Pasuk there "Hinei Mitaso she'li'Sh'lomoh, Shishim Giborim Saviv lah" - refers to Sh'lomoh himself ...
(b)
... who required 'sixty strong men' (which refers, among other things, to the letters of Birchas Kohanim) to surround his bed - due to his fear of Ashmodai (king of the demons).
(c)
Shmuel therefore interprets the Pasuk "ha'Elef l'cha Sh'lomoh, u'Masayim le'Notrim es Piryo" to mean that - of every thousand men that died by the Divine Hand, two hundred died as a result of the heavy work that Sh'lomoh imposed on the people for the building of the Beis-Hamikdash).
(d)
The problem with this is that - 'Yesh Omrim's statement (with reference to the second Pasuk) 'Af Zeh Chol' implies that according to both Tana'im, the first Pasuk "Karmi she'Li Lefanai. ha'Elef l'cha Sh'lomoh, u'Masayim le'Notrim es Piryo" refers to Sh'lomoh, in which case Shmuel will hold like neither Tana.
(e)
We therefore erase the word 'Af' from the statement of 'Yesh Omrim' - amending it to read 'Zeh Chol' (but not the first Pasuk), in which case Shmuel will hold like Yesh Omrim.
14)
(a)
On what basis ...
1.
... does the Tana establish the Pasuk in Daniel "Ant Malka Melech Malchaya ... " as the only one where "Melech" is Kodesh? To whom do the others pertain?
2.
... do Yesh Omrim add to this the Pasuk there "Mari, Chelma le'San'ach u'Pishreih le'Arach" (meaning 'My Master, let the dream come true with regard to your enemies, and its interpretation, with regard to your adversaries')?
(b)
How does the Tana Kama counter Yesh Omrim's argument?
14)
(a)
The reason that ...
1.
... the Tana establishes the Pasuk in Daniel "Ant Malka Melech Malchaya ... " as the only one there where "Melech" is Kodesh is - because Daniel would not have referred to Nevachednetzar (to whom all the others pertain) as "Melech Malchaya".
2.
... Yesh Omrim add to this the Pasuk there "Mari, Chelma le'San'ach u'Pishreih le'Arach" (meaning 'My Master, let the dream come true with regard to your enemies and its interpretation, with regard to your adversaries') is - because if here too, he was referring to Nevuchadnetzar, then, assuming that the enemies of Nevuchadnetzar were K'lal Yisrael, Daniel would not have cursed Yisrael in this way.
(b)
The Tana Kama counters Yesh Omrim's argument however - inasmuch as Nevuchadnetzar had plenty of gentile enemies too, and it was to them to whom Daniel was referring.
15)
(a)
Bearing in mind that the Pasuk in Naso (in connection with a Sotah) has already written "Vehishbi'a ha'Kohen es ha'Ishah bi'Shevu'as ha'Alah", what problem do we have with the Pasuk "Yiten Hash-m osach le'Alah ve'Lishevu'ah"?
(b)
So the Beraisa learns a 'Gezeirah-Shavah' ("Alah" "Alah") from Shevu'as ha'Eidus. Seeing as that the Torah writes ...
1.
... there "ve'Sham'ah Kol Alah", what does the Tana learn regarding the Shevu'ah of a Sotah from it?
2.
... here (by Sotah) "Yiten Hash-m Osach", what does he learn regarding Shevu'as ha'Eidus from it?
(c)
Based on this Beraisa, how do we query our Mishnah, which includes all the Kinuyim in Shevu'as ha'Eidus?
(d)
We answer that the author of the Beraisa is Rebbi Chanina bar Idi, whilst our Mishnah goes according to the Rabbanan. What does Rebbi Chanina bar Idi (in another Beraisa) say with regard to the two Pesukim ...
1.
... "Shevu'as Hash-m Tih'yeh bein Sh'neihem" (in Mishpatim, in connection with a Shomer Pikadon) and "Lo Sishava vi'Shemi la'Shaker" (in Kedoshim)?
2.
... "Yiten Hash-m oscha le'Alah" and "Lo Sekalel Cheresh" (in Kedoshim)?
15)
(a)
Bearing in mind that the Pasuk (in connection with a Sotah) has already written "Vehishbi'a ha'Kohen es ha'Ishah bi'Shevu'as ha'Alah", the problem with the Pasuk "Yiten Hash-m osach le'Alah ve'li'Shevu'ah" is - why the Torah needs to repeat "le'Alah ve'li'Shevu'ah" ... It should have continued 'Yiten Hash-m es Yereichech Nofeles ... "?
(b)
So the Beraisa learns a 'Gezeirah-Shavah' ("Alah" "Alah") from Shevu'as ha'Eidus. Seeing as the Torah writes ...
1.
... there "ve'Sham'ah Kol Alah", the Tana learns from there that - the Shevu'ah of a Sotah, like that of Shevu'as ha'Eidus, is Chayav for a Shevu'ah even without an Alah.
2.
... here (by Sotah) "Yiten Hash-m osach", we learn that Shevu'as ha'Eidus, like Shevu'as Sotah, requires the Name of Hash-m.
(c)
Based on this Beraisa, we query our Mishnah, which includes all the Kinuyin in Shevu'as ha'Eidus - from the fact that the Beraisa requires specifically the Name of Hash-m.
(d)
We answer that the author of the Beraisa is Rebbi Chanina bar Idi, whilst our Mishnah goes according to the Rabbanan. Rebbi Chanina bar Idi (in another Beraisa) says - that just as ...
1.
... "Shevu'as Hash-m Tih'yeh bein Sh'neihem" (in Mishpatim, in connection with a Shomer Pikadon) requires the Name of Hash-m, so too does "Lo Sishava vi'Shemi la'Sheker" (in Kedoshim), in order to be Chayav.
2.
... "Yiten Hash-m oscha le'Alah" requires the Name of Hash-m, so too does "Lo Sekalel Cheresh" (in Kedoshim).
16)
(a)
According to the Chachamim, what problem do we now have with the Pasuk "ve'Sham'ah Kol Alah"?
(b)
Why do we reject the initial Lashon of the Beraisa 'Ein Alah Ela Shevu'ah; ve'Chein hu Omer "ve'Hishbi'a ha'Kohen es ha'Ishah bi'Shevu'as ha'Alah"?
(c)
What do the Rabbanan extrapolate from "ve'Sham'ah Kol Alah"? What ought the Pasuk to have said?
(d)
So what do we finally conclude from there?
16)
(a)
According to the Chachamim, the problem with the Pasuk "ve'Sham'ah Kol Alah" is that - seeing as they don't Darshen the 'Gezeirah-Shavah' (to require specifically the Name of Hash-m in our Mishnah), then from where do they learn the Din of Shevu'ah by Shevu'as ha'Alah (which only mentions "Alah")?
(b)
We reject the initial Lashon of the Beraisa 'Ein Alah Ela Shevu'ah; ve'Chein hu Omer "ve'Hishbi'a ha'Kohen es ha'Ishah bi'Shevu'as ha'Alah" - since it makes no sense to interpret "Shevu'as ha'Alah" as a 'Shevu'ah' on its own.
(c)
The Rabbanan extrapolate from "ve'Sham'ah Kol Alah" (and not just 've'Sham'ah Alah'), that - the Pasuk is speaking where they heard either 'Kol' or 'Alah.
(d)
So, assuming that "Kol" there refers to Shevu'ah, we finally conclude that - this is the Rabbanan's source for the Din of Shevu'ah by Shevu'as ha'Eidus.
