Jerusalem Talmud Shevuot 3:10

משנה: שְׁבוּעַת בִּיטּוּי נוֹהֶגֶת בַּאֲנָשִׁים וּבַנָּשִׁים בָּרְחוֹקִים וּבַקְּרוֹבִים בַּכְּשֵׁרִים וּבַפְּסוּלִין בִּפְנֵי בֵית דִּין וְשֶׁלֹּא בִפְנֵי בֵית דִּין מִפִּי עַצְמוֹ. וְחַייָבִין עַל זְדוֹנָהּ מַכּוֹת וְעַל שִׁגְגָתָהּ קָרְבָּן עוֹלֶה וְיוֹרֵד׃ שְׁבוּעַת שָׁוְא נוֹהֶגֶת בָּאֲנָשִׁים וּבַנָּשִׁים בָּרְחוֹקִים ובַקְּרוֹבִים בַּכְּשֵׁרִים וּבַפְּסוּלִים בִּפְנֵי בֵית דִּין וְשֶׁלֹּא בִפְנֵי בֵית דִּין וּמִפִּי עַצְמוֹ. וְחַייָבִין עַל זְדוֹנָהּ מַכּוֹת וְעַל שִׁגְגָתָהּ פְּטוּרִין. אַחַת זוֹ וְאַחַת זוֹ הַמּוּשְׁבָּע מִפִּי אֲחֵרִים חַייָב. כֵּיצַד (אָמַר) לֹא אָכַלְתִּי הַיּוֹם וְלֹא הִינַּחְתִּי תְפִילִּין הַיּוֹם. מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן. חַייָב׃ MISHNAH: A blurted oath applies to men and women, relatives and unrelated persons, qualified and disqualified persons, before a court or out of court, from his own mouth¹⁵⁰This list is quite unnecessary here, it would have been sufficient to say that the rules of blurted oaths apply to every competent adult. The details are listed in contrast to the rules for witnesses’ oaths which are restricted to unrelated qualified males made to swear by others. Excluded relatives are enumerated in Sanhedrin 3:6:2-10" href="/Jerusalem_Talmud_Sanhedrin.3.6.2-10">Sanhedrin3:7, disqualified persons in Sanhedrin 3:5:2-16" href="/Jerusalem_Talmud_Sanhedrin.3.5.2-16">Sanhedrin3:6.. For intentional violation one is liable to flogging, for unintentional [to bring] a variable sacrifice.
A vain oath applies to men and women, to relatives and unrelated persons, to qualified and disqualified ones, in court and out of court, and by his own words¹⁵⁰This list is quite unnecessary here, it would have been sufficient to say that the rules of blurted oaths apply to every competent adult. The details are listed in contrast to the rules for witnesses’ oaths which are restricted to unrelated qualified males made to swear by others. Excluded relatives are enumerated in Sanhedrin 3:6:2-10" href="/Jerusalem_Talmud_Sanhedrin.3.6.2-10">Sanhedrin3:7, disqualified persons in Sanhedrin 3:5:2-16" href="/Jerusalem_Talmud_Sanhedrin.3.5.2-16">Sanhedrin3:6.. For intentional violation one is liable to flogging, for unintentional he is not prosecutable¹⁶²The Third Commandment contains no determination of the punishment. Therefore it can be prosecuted as a standard infraction, punishable by flogging only after due warning and swearing in the presence of two eye witnesses.. In both cases¹⁶³Blurted and vain oaths., one who is sworn to by another person can be liable. How is this? One said, “I did not eat today, I did not put on phylacteries today.” “I want you to swear to it,” if he said “Amen” he¹⁶⁴The person who is challenged to swear. By answering Amen he has sworn even though he himself did not utter any oath nor invoke the Divine Name. is liable.

הלכה: שְׁבוּעַת שָׁוְא כול׳. נֶפֶשׁ נֶפֶשׁ. מַה נֶפֶשׁ שֶׁנֶּאֱמַר בִּשְׁבוּעַת הָעֵדוּת עָשָׂה אֶת הַמּוּשְׁבָּע כְּנִשְׁבָּע. אַף שֶׁנֶּאֱמַר בִּשְׁבוּעַת הַפִּיקָדוֹן עָשָׂה הַמּוּשְׁבָּע כְּנִשְׁבָּע. HALAKHAH: “A vain oath,” etc. A person, a person. Since by a person which was said for an oath of testimony He made the one at whom the oath was directed like one swearing, so also by a person which was said for an oath of deposit He made the one at whom the oath was directed like one swearing¹⁶⁵The text here can be understood by a comparison with Halakhah 4:8. Leviticus.5.1">Lev. 5:1 starts: But a person who would sin. V. 21 stars: A person who would sin. The topic of v. 1 is a person whom another person makes swear indirectly (Shevuot 3:10:1" href="/Jerusalem_Talmud_Shevuot.3.10.1">Note 164) that he will testify in court on his behalf but who then reneges on his promise, thereby breaking his oath. V. 21 describes a person who commits sacrilege towards the Eternal by lying to his fellow man about a deposit, or a partnership, or robbery. One commits sacrilege by swearing falsely. The parallel language implies that swearing falsely about money matters does not necessarily mean to utter a formal oath. The sin of swearing falsely also has been committed if the injured party says to the accused in the presence of witnesses, “swear to me that you do not owe me” and the person then answers “Amen”..

זֶה הַכְּלָל. כָּל־לֹא תַעֲשֶׂה שֶׁיֵּשׁ בּוֹ מַעֲשֶׂה לוֹקֶה וְשֶׁאֵין בּוֹ מַעֲשֶׂה אֵינוֹ לוֹקֶה. חוּץ מִן הַמֵּימַר וְהַנִּשְׁבַּע וּמְקַלֵּל אֶת חֲבֵירוֹ בַשֵּׁם. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. לֵית כָּאן מֵימַר. מֵּימַר דִּיבּוּר וּמַעֲשֶׂה. נִשְׁבַּע לַשֶּׁקֶר מְנַיִין. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. כִּ֣י לֹ֤א יְנַקֶּה֙ יי. מְנַקִּין הֵן הַדַּייָנִין. קִילֵּל אֶת חֲבֵירוֹ בַשֵּׁם מְנַיִין. רֵישׁ לָקִישׁ בְּשֵׁם רִבִּי הוֹשַׁעְיָה. לְ֠יִרְאָ֠ה אֶת־הַשֵּׁ֞ם וגו׳. נִשְׁבַּע לַשֶּׁקֶר עַל דַּעְתֵּיהּ דְּרֵישׁ לָקִישׁ מְנַיִין. מִינָּהּ. מִכֵּיוָן שֶׁנִּשְׁבַּע לַשֶּׁקֶר אֵין זֶהּ יָרֵא. קִילֵּל אֶת חֲבֵירוֹ בַשֵּׁם. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן מְנַיִין. מִכֵּיוָן שֶׁקִּילֵּל אֵין זֶהּ יָרֵא. מַה מַפְקָה מִבֵּינֵיהוֹן. נִשְׁבַּע לַשֶּׁקֶר וְקִילֵּל לַחַבֵירוֹ בַשֵּׁם. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן חַייָב שְׁתַּיִם. עַל דַּעְתֵּיהּ דְּרֵישׁ לָקִישׁ אֵינוֹ חַייָב אֶלָּא אַחַת. This is the principle¹⁶⁶Shevuot.21a">Babli 21a, Makkot.16a">Makkot16a, Temurah.3a">Temurah3a. In the Babli the formulation of this (undisputed) principle is attributed to R. Yose the Galilean.: One flogs for any prohibition involving an action, but one does not flog if there is no action except for one who substitutes¹⁶⁷Before an animal can be sacrificed, it has to be sanctified by dedication (Leviticus.27.9">Lev. 27:9). Once sanctified, it is forbidden to substitute another animal (Leviticus.27.10">v. 10). If somebody would substitute, both the original and the substitute are dedicated. Therefore the oral declaration of substitution is at the same time the real act of sanctification which makes the animal prohibited for all profane use. This argument is not found in the Babli., or swears, or curses a fellow man by the Name. Rebbi Abbahu in the name of Rebbi Joḥanan: This does not include one who substitutes; substituting implies speech and action¹⁶⁷Before an animal can be sacrificed, it has to be sanctified by dedication (Leviticus.27.9">Lev. 27:9). Once sanctified, it is forbidden to substitute another animal (Leviticus.27.10">v. 10). If somebody would substitute, both the original and the substitute are dedicated. Therefore the oral declaration of substitution is at the same time the real act of sanctification which makes the animal prohibited for all profane use. This argument is not found in the Babli.. From where one who swears falsely? Rebbi Joḥanan in the name of Rebbi Yannai: For the Eternal will not cleanse; but the judges will cleanse him¹⁶⁸Exodus.20.7">Ex.20:7, Deuteronomy.5.11">Deut. 5:11. As the Babli explains, if the verse simply had said “he will not be cleansed”, then a vain or false oath would be an unpardonable sin. But since it said, the Eternal will not cleanse, it implies that punishment by the earthly court will remove the sin from the Heavenly ledger.. From where one who cursed his fellow man by the Name? Rebbi Simeon ben Laqish in the name of Rebbi Hoshaia: To fear the Name¹⁶⁹Deuteronomy.28.58">Deut. 28:58. While the language is that of a positive commandment, the context shows that its violation is punishable., etc. The one who swears falsely in the opinion of Rebbi Simeon ben Laqish from where? Since he swore falsely, he does not fear. The one who cursed his fellow man by the Name in the opinion of Rebbi Simeon ben Laqish from where? Since he cursed, he does not fear. What is the difference between them? If one swore falsely and cursed a fellow man by the Name. In Rebbi Joḥanan’s opinion he is liable for two [punishments]¹⁷⁰Since the two offenses violate two different prohibitions. But for R. Simeon ben Laqish they are repeated violation of the same law, punishable only once.. In Rebbi Simeon ben Laqish’s opinion he is only liable for one.