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Severity of Oaths and Carefulness about It
Laws of Optional Restrictions
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A
The Gemara rejects this:
How can
these cases
be compared? There, since there is no other entity that is called gracious and compassionate, certainly
it is
in
the name of
He Who is gracious,
and
certainly
it is
in
the name of
He Who is compassionate
that the
tanna
is speaking.
By contrast,
here, since there are heaven and earth
that exist as independent entities, perhaps when he administers an oath in the name of heaven and in the name of earth…
Shevuot 35b:3
The Gemara resumes the discussion of one who curses another:
Rather,
the term
vehifla
in Deuteronomy 28:59
comes to
teach
what?
It comes
to
teach that
one who curses another using the name
of God is flogged. The Gemara asks:
But
why not
say
that that verse refers
to one who pronounces the name of Heaven in vain?
The Gemara answers: Even if it does,
is cursing another using the name
of God any
less
of a sin
than pronouncing the name of Heaven in vain?
If one is flogged for the latter…
Temurah 3b:19
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…
Shevuot 39a:14
Although a person who took a false oath or an oath in vain is given lashes, and similarly, one who takes a [false]
sh'vuat haedut
or
sh'vuat hapikadon
brings a sacrifice, they do not receive complete atonement for the sin of taking a [false] oath, as [Exodus 20:7] states: "God will not cleanse [one who takes His name in vain]." He will not be absolved from the judgment of heaven until he receives retribution for his desecration of [His] great name, as [Leviticus 19:12] states: "[You shall not take a false oath in My name, for] you will desecrate the name of Your God…
Mishneh Torah, Oaths 12
Rav Ḥanin said
that
Rav said: One who hears mention of the name
of God in vain
by another
individual
must ostracize him
for doing so.
And if he did not ostracize him, he himself,
the listener,
shall be ostracized, as wherever mention of God’s name
in vain
is common, poverty is
also
common there.
Nedarim 7b:4
Rabbi Abba said: I was standing before Rav Huna,
and
he heard a certain woman utter a mention of the name
of God
in vain. He excommunicated her and immediately dissolved
the excommunication
for her in her presence.
The Gemara comments:
Learn three things from this. Learn from this
that
one who hears mention of the name
of God in vain
by another
individual
must ostracize him; and learn from this
that if
one ostracized
another
in his presence, one
may
dissolve
it
for him only in his presence…
Nedarim 7b:6
The Gemara comments:
And it is taught
in a
baraita
:
One who takes a vow
by associating an item
with a Torah
scroll
has not said anything,
i.e., the vow does not take effect.
And Rabbi Yoḥanan said: But
nevertheless,
he needs
to make
a request to a halakhic authority
for dissolution of the vow.
And Rav Naḥman said: And
if he is
a Torah scholar
he
does not need
to make
a request.
The postulation of Rava, which states that with regard to some vows that do not take effect it is necessary to make a request to a…
Nedarim 14a:9-14b:5
Laws of Optional Restrictions
דיני הימנעות רצונית
Types of Oaths and their Specifications
Oaths of Speech and Vain Oaths
Laws of Release from an Oath
Laws of Oaths over Deposits
Laws of Oaths over Testimony
Laws of Oaths in Court
Severity of Oaths and Carefulness about It
Laws of Vows and their Release
Vowing about Eating and Benefit
Intention and Interpretation of Vows
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