Jerusalem Talmud Shevuot 1.1

משנה: שְׁבוּעוֹת שְׁתַּיִם שֶׁהֵן אַרְבַּע. יְדִיעוֹת הַטֻּמְאָה שְׁתַּיִם שֶׁהֵן אַרְבַּע. יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע. מַרְאוֹת נְגָעִים שְׁנַיִם שֶׁהֵם אַרְבָּעָה:

MISHNAH: There are two kinds of oaths which are four kinds. There are two kinds of awareness of impurity which are four kinds. There are two kinds of export on the Sabbath which are four kinds. There are two kinds of appearances of skin disease which are four kinds.

הלכה: שְׁבוּעוֹת שְׁתַּיִם שֶׁהֵן אַרְבַּע כול׳. שְׁתַּיִם שֶׁהֵן אַרְבַּע לְחִייוּב וּשְׁתַּיִם שֶׁהֵן אַרְבַּע לִפְטוֹר או̇ אַרְבַּע לְחִייוּב וְאַרְבַּע לִפְטוֹר. נִישְׁמְעִינָהּ מִן הָדָא. שְׁבוּעוֹת שְׁתַּיִם שֶׁהֵן אַרְבַּע. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. שְׁבוּעוֹת שְׁתַּיִם שֶׁהֵן אַרְבַּע. לֹא לְחִייוּב. וְדִכְוָותָהּ יְצִיאוֹת שַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע לְחִייוּב. אָמַר רִבִּי בָּא. תַמָּן כּוּלְּהוֹן לְחִיּוּב. הָכָא חִיּוּב וּפְטוֹר אֲתִינָן מִיתְנֵי. הָדָא אָמְרָה. אַרְבַּע לְחִיּוּב וְאַרְבַּע לִפְטוֹר. וְהָתַנֵּי. דַּלְתוֹת הֵיכַל שְׁתַּיִם שֶׁהֵן אַרְבַּע. אִית מֵימַר. לְחִיּוּב וְלֹא לִפְטוֹר. נִיתְנֵי שְׁנֵים עָשָׂר פְּטוֹר. לֹא אֲתִינָן מִיתְנֵי אֶלָּא פְטוֹר שֶׁהוּא כְנֶגֶד חִייוּב. אָמַר רִבִּי חִיָיה בָּר אָדָא. מָהוּ אָהֵין פְּטוֹר דְּתַנִּינָן הָכָא. מוּתָּר. אָמַר רִבִּי יוֹסֵי. עָנִי וְעָשִׁיר אֶחָד מֵהֶן וּמָנוּם חֲכָמִים שְׁנַיִם. הַכְנָסָה וְהוֹצָאָה שְׁנַיִם הֵן וּמָנוּם חֲכָמִים אֶחָד. יְצִיאוֹת הַשַּׁבָּת אֵין הַכְנָסָה בִכְלָל. הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת אֵין הַמַּכְנִיס בִכְלָל. וְעוֹד מֵהָדָא דָּמַר רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. הִכְנִיס חֲצִי גְרוֹגֶרֶת וְהוֹצִיא חֲצִי גְרוֹגֶרֶת חַיָיב. וּמְנַיִין שֶׁהוֹצָאָה קְרוּיָה מְלָאכָה. רִבִּי שְׁמוּאֵל בְשֵׁם רִבִּי יוֹחָנָן. וַיְצַו מֹשֶׁה וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה וגו׳. נִמְנְעוּ הָעָם מִלְּהוֹצִיא מִבָּתֵּיהֶן לָתֵת לַגִּיזְבָּרִין וּמִלְּהוֹצִיא מִיָּדָן לְהַכְנִיס לַלִּישְׁכָּה. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אָחָא שָׁמַע לָהּ מִן הָדָא. וְלֹא תוֹצִיאוּ מַשָּׂא מִבָּתֵּיכֶם בְּיוֹם הַשַּׁבָּת וְכָל מְלָאכָה לֹא תַעֲשׂוּ.

HALAKHAH: “There are two kinds of oaths which are four kinds,” etc. Two which are four for liability and two which are four for no liability, or four for liability and four for no liability? Let us hear from the following: “There are two kinds of oaths which are four kinds,” etc. Rebbi Yose said, the Mishnah says so, “there are two kinds of oaths which are four kinds,” not because of liability? And similarly, “there are two kinds of export on the Sabbath which are four kinds,” because there is liability. Rebbi Abba said, there all are about liability, but here we come to state both liability and no liability. This implies four of liability and four of no liability. But did we not state, the doors of the Temple hall were two which are four? Can you say, liability and no liability? Should we state twelve cases of no liability? We come to state cases of no liability which correspond to cases of no liability. Rebbi Ḥiyya bar Ada said, what is this “no liability” which we stated here? Permitted! Rebbi Yose said, the poor man and the rich man are one but the Sages counted them as two. Exporting or importing are two but the Sages counted them as one. Exporting on the Sabbath does not include importing; if one exports from a domain this does not include importing. If one who exports from one domain to the other, does this not include the one who imports? In addition, from what Rebbi Yasa said in the name if Rebbi Joḥanan: Somebody who imports half the size of a dried fig and exports half the size of a dried fig is liable. And from where that exporting is called work? Rebbi Samuel in the name of Rebbi Joḥanan: “Moses ordered, they made a public proclamation in the camp,” etc. The people refrained from taking objects out from their houses to give them to the collectors, who also did not take out anything from them to import into the office. Rebbi Ḥizqiah in the name of Rebbi Aḥa understood it from the following: “do not bring out any load from your houses on the Sabbath day, and perform no work.”

רִבִּי מָנָא אָמַר לָהּ סְתָם. רִבִּי אַבִּין בְשֵׁם רִבִּי יוֹחָנָן. תַּנִּינָן תַּרְתֵּין כְּלָלִין וְלָא דָמְיָין דֵּין לְדֵין. שְׁבוּעוֹת שְׁתַּיִם שֶׁהֵן אַרְבַּע מֵבִיא אַרְבַּע קָרְבָּנוֹת. מַרְאוֹת נְגָעִים שְׁנַיִם שֶׁהֵן אַרְבַּע מֵבִיא שְׁתֵּי קָרְבָּנוֹת. רִבִּי לָעְזָר בְשֵׁם רִבִּי אַבִּין פָּתַר לָהּ פֶּתֶר חוֹרָן. שְׁבוּעוֹת שְׁתַּיִם שֶׁהֵן אַרְבַּע רִבִּי עֲקִיבָה אוֹמֵר. מַרְאוֹת נְגָעִים שְׁנַיִם שֶׁהֵם אַרְבַּע רִבִּי יִשְׁמָעֵאל. רִבִּי חַגַּיי בְעָא קוֹמֵי רִבִּי יוֹסֵי. וְלָמָּה לִי כְרִבִּי יִשְׁמָעֵאל. וַאֲפִילוּ כְרִבִּי עֲקִיבָה אַתְיָא. הִיא יְדִיעָה וְהֶעֱלֵם עַל טוּמְאַת מִקְדָּשׁ יְדִיעָה וְהֶעֱלֵם עַל טוּמְאַת הֶקְדֵּשׁ. אָמַר לֵיהּ. מָאן אִית לֵיהּ הֶעֱלֵם טוּמְאָה וְהֶעֱלֵם מִקְדָּשׁ לָאו רִבִּי יִשְׁמָעֵאל. וַנָּן בְּעֵיי כְרִבִּי עֲקִיבָה. פְּעָמִים שֶׁיֵּשׁ כָּאן הֶעֱלֵם טוּמְאָה וְהֶעֱלֵם מִקְדָּשׁ וְאֵינוֹ חַיָיב אֶלָּא אַחַת. הֵיךְ עֲבִידָא. נִיטְמָא וְיָדַע נֶעֶלְמָה מִמֶּנּוּ טוּמְאָה וְנִכְנַס לַמִּקְדָּשׁ וְיָצָא וְיָדַע. נֶעֱלַם הִימֶּינּוּ מִקְדָּשׁ וְנִכְנַס לַמִּקְדָּשׁ וְיָצָא וְיָדַע. הֲרֵי כָאן הֶעֱלֵם טוּמְאָה וְהֶעֱלֵם מִקְדָּשׁ וְאֵינוֹ חַיָיב אֶלָּא אַחַת. וּפְעָמִים שֶׁיֵּשׁ כָּאן כַּמָּה יְדִיעוֹת וְכַמָּה הֶעֱלֵימוֹת וְאֵינוֹ חַיָיב אֶלָּא אַחַת. הֵיךְ. נִיטְמָא וְיָדַע נֶעֶלְמָה הִימֶּינּוּ טוּמְאָה. עַד שֶׁהוּא בְהֶעֱלֵם טוּמְאָה נֶעֶלְמָה הִימֶּינּוּ מִקְדָּשׁ וְנִכְנַס לַמִּקְדָּשׁ וְיָצָא וְיָדַע וְאָמַר. טוּמְאָה זוֹ אֵין חַיָיבִין עָלֶיהָ קָרְבָּן. נִיטְמָא וְיָדַע נֶעֶלְמָה הִימֶינּוּ טוּמְאָה. עַד שֶׁהוּא בְהֶעֱלֵם טוּמְאָה נֶעֱלַם הִימֶּינּוּ מִקְדָּשׁ וְנִכְנַס לַמִּקְדָּשׁ וְיָצָא אֲפִילוּ כַמָּה פְעָמִים וּבַסּוֹף יָדַע. הֲרֵי כָאן כַּמָּה יְדִיעוֹת וְהֶעֱלֵימוֹת וְאֵינוֹ חַיָיב אֶלָּא אַחַת.

Rebbi Mana said it without attribution; Rebbi Abin in the name of Rebbi Joḥanan: We did state two principles which do not compare. “There are two kinds of oaths which are four kinds”; one has to bring four sacrifices. “There are two kinds of appearances of skin disease which are four kinds”; one has to bring two sacrifices. Rebbi Eleazar in the name of Rebbi Abin explained it otherwise: “There are two kinds of oaths which are four kinds” was said by Rebbi Aqiba; “there are two kinds of appearances of skin disease which are four kinds” by Rebbi Ismael. Rebbi Ḥaggai asked before Rebbi Yose: why do I need to follow Rebbi Ismael? Does it not come even following Rebbi Aqiba? Knowing and forgetting about impurity of the Sanctuary is the same as knowing and forgetting about impurity of sancta. He told him, does not Rebbi Ismael have forgetting impurity and forgetting the Sanctuary, and we want to follow Rebbi Aqiba? Sometimes there is forgetting impurity and forgetting the Sanctuary but he is liable for only one sacrifice. How is this? If one became impure, realized it, then forgot about impurity, entered the Sanctuary, and left; then he became aware. Here is forgetting impurity and forgetting the Sanctuary but he is liable for only one sacrifice. Sometimes there are many forgettings of impurity and many forgettings of the Sanctuary but he is liable for only one [sacrifice]. How [is this]? If one became impure and realized it, then forgot and while being oblivious of impurity entered the Sanctuary and left; then he became aware. He said, there is no sacrifice due for this impurity. Again he became impure and realized it, then forgot and while being oblivious of impurity entered the Sanctuary and left even several times; in the end he became aware. Here are many forgettings of impurity and forgettings of the Sanctuary but he is liable for only one [sacrifice].

פִּיסְקָא. מַרְאוֹת נְגָעִים שְׁתַּיִם שֶׁהֵן אַרְבָּעָה. אָמַר רִבִּי יוּסֵי. שָׁאַל יְהוֹשֻׁעַ בֶּן רִבִּי עֲקִיבָה אֶת רִבִּי עֲקִיבָה. אָמַר לוֹ. מִפְּנֵי מָה אָמְרוּ. מַרְאוֹת נְגָעִים שְׁתַּיִם שֶׁהֵן אַרְבָּעָה. אָמַר לוֹ. וְאִם לָאו מַה יֹאמְרוּ. אָמַר לוֹ. יֹאמְרוּ. מִקְּרוּם בֵּיצָה וּלְמַעֲלָה טָמֵא. אָמַר לוֹ. לוֹמַר שֶׁאִם אֵין בָּקִי בָהֶן וּבִשְׁמוֹתָן אֵין רוֹאֶה הַנְּגָעִים.

New paragraph. “There are two kinds of appearances of skin disease which are four kinds.” “Rebbi Yose said, Joshua the son of Rebbi Aqiba asked Rebbi Aqiba. He said to him, why did they say, ‘There are two kinds of looks of skin disease which are four kinds’? He answered him, if not so, what should they have said? He said to him, they could have said ‘starting with eggshell and stronger it is impure.’ He said to him, to tell you that anybody not expert for them and their names may not see skin lesions.”

וּמְנַיִין שֶׁמִּצְטָרְפִין זֶה עִם זֶה. אָמַר רִבִּי מָנָא. מָנוּ אוֹתָן חֲכָמִים שְׁנַיִם וּמָנוּ אוֹתָן אַרְבָּעָה. מַה שְׁנַיִם מִצְטָרְפִין זֶה עִם זֶה אַף אַרְבָּעָה מִצְטָרְפִין זֶה עִם זֶה. רִבִּי לָעְזָר בְשֵׁם רִבִּי אַבִּין. אִם בְּשֶׁאֵינוֹ מִינוֹ מִצְטָרֵף לֹא כָל שֶׁכֵּן מִין בְּמִינוֹ. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. וְהָיוּ אֵין כָּתוּב כָּאן אֶלָּא וְהָיָה. מְלַמֵּד שֶׁאֵינָן מִצְטָרְפִין זֶה עִם זֶה. תַּנֵּי חִזְקִיָּה. לְנִיגְעֵי צָרַעַת אֵין כָּתוּב אֶלָּא לְנֶגַע צָרָעַת. מְלַמֵּד שֶׁאֵין מִצְטָרְפִין זֶה עִם זֶה. אָמַר לוֹ. וְיֹאמְרוּ. מִקְּרוּם בֵּיצָה וּלְמַעֲלָה טָמֵא וּמִצְטָרְפִין. וְאַל יֹאמְרוּ. מַרְאו̇ת נְגָעִים שְׁנַיִם שֶׁהֵן אַרְבָּעָה. אָמַר לוֹ. מְלַמֵּד שֶׁאֵינָן זֶה לְמַעֲלָה מִזֶּה. וִיהֵא זֶה לְמַעֲלָה מִזֶּה. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאת אוֹמֵר. הַכָּהֵא טָמֵא. וְהַכָּהֵא מִן הַכָּהֵא טָמֵא. וְהַתּוֹרָה אָמְרָה וְהִנֵּה כֵּהָה הַנֶּגַע. הַכָּהֶה טָמֵא אֲבָל הַכָּהֶה מִן הַכָּהֵא טָהוֹר. וַתְיָיא כַּיי דָּמַר רִבִּי חֲנִינָה. לִשְׁנֵי מְלָכִים וּשְׁנֵי אִיפַּרְכִין. מַלְכּוֹ שֶׁלָּזֶה גָּדוֹל מִמַּלְכּוֹ שֶׁלָּזֶה וְאִיפַּרְכוֹ שֶׁלָּזֶה מֵאִיפַּרְכוֹ שֶׁלָּזֶה. וְאֵין אִיפַּרְכוֹ שֶׁלָּזֶה גָּדוֹל מִמַּלְכּוֹ שֶׁלָּזֶה. שְׁמוּאֵל אָמַר. לִשְׁנֵי מְלָכִים וּשְׁנֵי שַׁגְרִירֵיהֶן. מַלְכּוֹ שֶׁלָּזֶה גָּדוֹל מִמַּלְכּוֹ שֶׁלָּזֶה וְשַׁגְרִירוֹ שֶׁלָּזֶה מִשֶּׁלָּזֶה. וְאֵין שַׁגְרִירוֹ שֶׁלָּזֶה גָּדוֹל מִמַּלְכּוֹ שֶׁלָּזֶה. רִבִּי חֲנִינָה בְשֵׁם רַב אָחָא בַּר אַחֲוָוא. מֶלֶךְ וְרַב חֵילֵיהּ וְאַרְקַבֶּטָא וְרֵישׁ גָּלוּתָא. אָמַר רִבִּי לָעְזָר בֵּירִבִּי יוּסֵי קוֹמֵי רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה שֶׁאֵינָן זֶה לְמַעֲלָה מִזֶּה. אִם הַשְּׂאֵת שֶׁכָּהֵא מִן הַכָּהֵא שֶׁלָּהּ טָהוֹר יֵשׁ לָהּ מַרְאֶה שֵׁינִי. בַּהֶרֶת שֶׁכָּהֵא מִן הַכָּהֵא שֶׁלָּהּ טָמֵא לֹא כָל שֶׁכֵּן שֶׁיְּהֵא לָהּ מַרְאֵה שֵׁינִי. אָמַר לֵיהּ. חֲמִי מָה מַר. שֵׁינִי יֵשׁ לָהּ. שְׁלִישִׁי לֹא כָל שֶׁכֵּן. וּמַה חֲמִית מֵימַר. בַּהֶרֶת שֶׁכָּהֵא מִן הַכָּהֵא שֶׁלָּהּ טָמֵא זוֹ שְׂאֵת. מִינָהּ שֶׁלַּשְּׂאֵת כִּקְרוּם בֵּיצָה. שְׂאֵת זוֹ שְׂאֵת. בַהֶרֶת זוֹ בַהֶרֶת. סַפַּחַת שֵׁינִי לַבַּהֶרֶת. וּמַרְאֵה עָמוֹק שֵׁינִי לַשְּׂאֵת. מַה לְשׁוֹן שְׂאֵת. מוּגְבָּהַת. כְּמַרְאֶה הַצֵּל גָּבוֹהַּ מִמַּרְאֶה חַמָּה. מַה לְשׁוֹן עָמוֹק. עֲמוּקָה. מִמַּרְאֶה חַמָּה שֶׁהִיא עֲמוּקָה מִמַּרְאֶה הַצֵּל. מַה לְשׁוֹן סַפַּחַת. טְפֵילָה. שֶׁנֶּאֱמַר סְפָחֵינִי נָא אֶל אַחַת הַכְּהוּנּוֹת וגו׳. אָמַר רִבִּי לָעְזָר. זו̇ דִבְרֵי רִבִּי יִשְׁמָעֵאל וְרִבִּי עֲקִיבָה. אֲבָל דִּבְרֵי חֲכָמִים. שְׁאֵת וּבַהֶרֶת אַחַת. סַפַּחַת שְׁנִיָיה לָזֶה וְלָזֶה. מַתְנִיתָא אָמְרָה כֵן. נַעֲשֵׂית מִסְפַּחַת שְׂאֵת אין מִסְפַּחַת עַזָּה.

From where that they can be joined one to the other? Rebbi Mana said, the Sages counted them as two and counted them as four. Just as two can be joined one to the other so also four can be joined one to the other. Rebbi Eleazar in the name of Rebbi Abin: If it can be joined to what is not of its kind, so much more of its own kind. Rebbi Yose ben Rebbi Bun said, it is not written “they will be” but “it will be”. This teaches that they cannot be joined one to the other. Ḥizqiah stated: It is not written “skin diseases” but “skin disease”. This teaches that they cannot be joined one to the other.” “He said to him, they could have said ‘starting with eggshell and stronger it is impure’ but should not have said, ‘there are two kinds of appearances of skin disease which are four kinds.’ He answered him, it teaches that they are not one superior to the other.” Could they not be one superior to the other? If you say so, you would have said the darkened one is impure, the very darkened is impure. But the Torah said, behold, the diseased spot darkened. The darkened one is impure but the very much darkened is pure. It follows what Rebbi Ḥanina said, it is comparable to two kings and their two lieutenants. One king is greater then the other king, one lieutenant is greater than the other lieutenant. But the first one’s lieutenant is not greater than the other king. Samuel said, it is comparable to two kings and two of their ambassadors. One king is greater then the other king, one ambassador is greater than the other ambassador. But the first one’s ambassador is not greater than the other king. Rebbi Ḥanina in the name of Rav (Aḥa) [Ada] bar Aḥawa: A king, and his army commander, and the Arghabeṭa and the Head of the Captivity. Rebbi Eleasar ben Rebbi Yose said before Rebbi Yose: The Mishnah implies that one is no greater than the other. If s´et whose very darkened spot is pure has a second color, the shiny spot, whose very darkened spot is impure, certainly will have a second color. He answered him, look at what you are saying. It has a second degree; should it not also have a third? What causes you to say that the very white spot, whose very darkened spot is impure, is the s´et? The kind of s´et is like eggshell. “שְׂאֵ֤ת, this is s´et. בַהֶ֔רֶת, this is the shiny spot. סַפַּ֨חַת֙ is secondary to the shiny spot. [The diseased spot’s] look is deepened, secondary to s´et. What is the etymology of s´et? Elevated. As the shadow looks elevated compared to the sunny spot. What is the etymology of deepened? It is deep, as the sunny spot looks depressed compared to the shadow. What is the etymology of סַפַּ֨חַת֙? Adjunct. As it is said, adjoin me please to one of the priesthoods, etc.” Rebbi Eleazar said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the words of the Sages are that s´et and the shiny spot are one. Sappaḥat is secondary to either one. The Mishnah says so: “Mispaḥat is turned into s´et or strong mispaḥat.”