Jerusalem Talmud Shevuot 8.3

משנה: אֵיכָן שׁוֹרִי אָמַר לוֹ אֵינִי יוֹדֵעַ. מָה אַתָּה שָׂח וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד. מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן פָּטוּר. אֵיכָן שׁוֹרִי אָמַר לוֹ אָבַד. מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁאֲכָלוֹ מְשַׁלֵּם אֶת הַקֶּרֶן. הוֹדָה מֵעַצְמוֹ מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ וְאָשָׁם. אֵיכָן שׁוֹרִי אָמַר לוֹ נִגְנַב. מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁגְּנָבוֹ מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. הוֹדָה מֵעַצְמוֹ מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ וְאָשָׁם: אָמַר לְאֶחָד בַּשּׁוּק אֵיכָן שׁוֹרִי שֶׁגָּנַבְתָּ וְהוּא אוֹמֵר לֹא גָנַבְתִּי וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁגְּנָבוֹ מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. טָבַח וּמָכַר מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. רָאָה עֵדִים שֶׁמְּמַשְׁמְשִׁין וּבָאִין אָמַר גָּנַבְתִּי אֲבָל לֹא טָבַחְתִּי וְלֹא מָכַרְתִּי אֵינוֹ מְשַׁלֵּם אֶלָּא קֶרֶן:

MISHNAH: “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “it was lost.” “I want you to swear;” he answered “Amen”. Witnesses testify that he ate it: he has to pay its value. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice. “Where is my ox?” He told him, “it was stolen.” “I want you to swear;” he answered “Amen”. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice. He said to a person on the market, “where is my ox which you stole?” This one says, “I did not steal,” but witnesses testify that he stole it: he has to pay double restitution. If he slaughtered or sold it, he pays quadruple or quintuple restitution. If he saw that witnesses appeared and said, “I stole but did neither slaughter nor sell,” he only pays its value.

הלכה: אָמַר לַשּׁוֹאֵל. אֵיכָן שׁוֹרִי כול׳. אָמַר רִבִּי יוֹחָנָן. וְתַנֵּי כֵן. טְעָנוֹ טַעֲנַת אָבוּד וְנִשְׁבָּע לוֹ וְהוֹדָה. בֵּין עַד שֶׁלֹּא בָאוּ הָעֵדִים בֵּין מִשֶׁבָּאוּ הָעֵדִים מְשַׁלֵּם קֶרֶן וָחוֹמֶשׁ וְאָשָׁם. טְעָנוֹ טַעֲנַת גַּנָּב וְנִשְׁבָּע לוֹ וְהוֹדָה. עַד שֶׁלֹּא בָאוּ עֵדִים מְשַׁלֵּם קֶרֶן וָחוֹמֶשׁ וְאָשָׁם. וְאִם מִשֶׁבָּאוּ עֵדִים מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל וְאָשָׁם וְחוּמְשׁוֹ עוֹלֶה לוֹ מִתּוֹךְ כְּפֵילוֹ. דִּבְרֵי רִבִּי יַעֲקֹב. אָמְרוּ לוֹ לְרִבִּי יַעֲקֹב. אֵיכָן מָצִינוּ אָשָׁם בְּלֹא חוֹמֶשׁ. אָמַר לָהֶן. אִם נִשְׁבָּע וְנִשְׁבָּע וְנִשְׁבָּע הֲרֵי מָצִינוּ אָשָׁם בְּלֹא חוֹמֶשׁ. וְרַבָּנִין אָמְרִין. לַקֶּרֶן חוֹמְשִׁין אֵין לִשְׁבוּעוֹת חוֹמְשִׁין.

HALAKHAH: “He said to the borrower, “where is my ox,” etc. Rebbi Joḥanan said, it was stated thus: “He claimed a claim of loss, swore, and confessed. Whether before witnesses came or after witnesses came he pays the value, a fifth, and a reparation sacrifice. If he claimed a claim of thief, swore, and confessed before witnesses came he pays the value, a fifth, and a reparation sacrifice. When after witnesses came he pays double restitution and a reparation sacrifice; the fifth is counted for him in the double payment, the words of Rebbi Jacob. They said to Rebbi Jacob, where do we find a reparation sacrifice without fifth? He said to them, if he swore, and swore, and swore, we find a reparation sacrifice without fifth. But the rabbis say, there is a fifth for the capital; there is no fifth for oaths.”

דָּבָר אַחֵר. וְשִׁלַּם אוֹתוֹ בְּרֹאשׁוֹ וַחֲמִישִׁתָו יוֹסֵף עָלָיו. אָמַר רִבִּי זֵירָא. וְתַנֵּי כֵן. טְעָנוֹ טַעֲנַת אָבוּד וְנִשְׁבָּע לוֹ וְהִפְרִישׁ קָרְבָּן. מֵאֵילּוּ שֶׁאִילּוּ הוֹדָה מִשֶּׁבְּאוּ עֵדִים קִידֵּשׁ אַף כָּאן קִידֵּשׁ. טְעָנוֹ טַעֲנַת גַּנָּב וְנִשְׁבָּע לוֹ וְהִפְרִישׁ קָרְבָּן. מֵאַחַר שֶׁאִילּוּ הוֹדָה מִשֶּׁבְּאוּ עֵדִים לֹא קִידֵּשׁ אַף כָּאן לֹא קִידֵּשׁ. וּכְרִבִּי יַעֲקֹב קִידֵּשׁ.

Another explanation: He shall pay the whole worth and add its fifths to it. Rebbi Ze`ira said, it was stated thus: “He claimed a claim of loss, swore, and dedicated a sacrifice. Since if he confessed after witnesses came it would be sanctified, it is sanctified here. He claimed a claim of thief, swore, and dedicated a sacrifice. Since if he confessed after witnesses came it would not be sanctified, it is not sanctified here, but following Rebbi Jacob it would be sanctified.”

אָמַר רִבִּי יוֹחָנָן. הַטּוֹעֵן אֶת חֲבֵירוֹ טַעֲנַת גַּנָּב מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. טָבַח וּמָכַר מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. תַּמָּן אָמְרֵי. מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. רִבִּי פְדָת בְּשֵׁם רִבִּי הוֹשַׁעְיָה. תַּנֵּיי תַמַּן וּמְסַיְיעִין לְרִבִּי יוֹחָנָן. אֵיכָן שׁוֹרִי. אָמַר לוֹ. אָבַד. מַשְׁבִּיעֲךָ אֲנִי. וְאָמַר אָמֵן. וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁאֲכָלוֹ. מְשַׁלֵּם אֶת הַקֶּרֶן. הוֹדָה מֵעַצְמוֹ. מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ וְאָשָׁם. וְיֵשׁ אֲכִילָה בְלֹא טְבִיחָה. אָמַר רִבִּי חַגַּיי. תִּפְתָּר בְּשֶׁשְּׁחָטוֹ אַחֵר. וֵיי דָא אָמְרָה דָא. אָמַר לְאֶחָד בַּשּׁוּק. אֵיכָן שׁוֹרִי שֶׁגָּנַבְתָּ. וְהוּא אוֹמֵר. לֹא גָנַבְתִּי. מַשְׁבִּיעֲךָ אֲנִי. וְאָמַר אָמֵן. פָּטוּר. מִפְּנֵי שֶׁאָמַר לְאֶחָד מִן הַשּׁוּק. אֲבָל אִם אָמַר לְאֶחָד מִן הַשּׁוֹמְרִין חַיָיב. מַתְנִיתָא בְּשֶׁאֲכָלוֹ וְאַחַר כָּךְ נִשְׁבָּע לוֹ. מִן מָה דָמַר רִבִּי יוֹחָנָן בְּשֶׁנִּשְׁבָּע לוֹ וְאַחַר כָּךְ אֲכָלוֹ.

Rebbi Joḥanan said, if somebody claims against another a claim of thief he pays double restitution. If he slaughtered or sold, he pays quadruple or quintuple restitution. There, they say, he pays quadruple or quintuple restitution. Rebbi Pedat in the name of Rebbi Hoshaia: There we state and it supports Rebbi Joḥanan: “‘Where is my ox?’ He told him, ‘it was lost.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he ate it; he has to pay its value. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” Is there eating without slaughtering? Rebbi Ḥaggai said, explain it if another slaughtered. And the following said so: He said to one in the market place, “where is my ox which you stole?” He says, “I did not steal.” “I want you to swear,” and he says “Amen.” He is (not) liable. Because he is one in the market place. But if he said it to one of the keepers, that one would be liable. The baraita when he ate it and then swore. What Rebbi Joḥanan said, if he swore and after that ate it.

אָמַר לְנוֹשֵׂא שָׂכָר כול׳. אָמַר רִבִּי יוֹחָנָן. הַטּוֹעֵן לַחֲבֵירוֹ טַעֲנַת גַּנָּב בַּאֲבֵידָה חַיָיב. אֵיכָן אֲבֵידָתִי. אָמַר לוֹ. נִגְנְבָה. אָמַר רִבִּי יוֹחָנָן. הַטּוֹעֵן לַחֲבֵירוֹ טַעֲנַת גַּנָּב אֵינוֹ חַיָיב אֶלָּא לְאַחַר שְׁבוּעָה. וּמַאי טַעֲמָא. נֶאֱמַר כָּאן שְׁלִיחוּת יָד. וְנֶאֱמַר לְהַלָּן שְׁלִיחוּת יָד. מַה שְׁלִיחוּת יָד שֶׁנֶּאֶמְרָה לְהַלָּן אֵינוֹ אֶלָּא לְאַחַר הַשְּׁבוּעָה. אַף שְׁלִיחוּת יָד שֶׁנֶּאֶמְרָה כָּאן אֵינוֹ חַיָיב אֶלָּא לְאַחַר הַשְּׁבוּעָה. אָמַר רִבִּי יוֹחָנָן. טְעָנוֹ טַעֲנַת אָבוּד וְנִשְׁבָּע לוֹ וְאַחַר כָּךְ טְעָנוֹ טַעֲנַת גַּנָּב. פָּטוּר. רִבִּי יוֹחָנָן בָּעֵי. שְׁבוּעַת טַעֲנַת גַּנָּב מָהוּ שְׁיְּהוּ חַיָיבִין בָּהּ מִשׁוּם שְׁבוּעַת בִּיטּוּי. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹחָנָן. תַּמָּן אָמַר. טְעָנוֹ טַעֲנַת אָבוּד וְנִשְׁבָּע לוֹ וְאַחַר כָּךְ טְעָנוֹ טַעֲנַת גַּנָּב פָּטוּר. וָכָא אָמַר אָכֵין. תַּמָּן פְּשִׁיטָה לֵיהּ וָכָא צְרִיכָה לֵיהּ. מָה אִיצְטְרִיכַת לֵיהּ חָזִי וּפְשָׁטָהּ. רִבִּי חִיָיה בַּר יוֹסֵף אָמַר. הַטּוֹעֵן לַחֲבֵירוֹ טַעֲנַת גַּנָּב אֵינוֹ חַיָיב עַד שֶׁיִּכְפּוֹר בְּבֵית דִּין. מַה נָן קַיָימִין. אִם בָּהוּא דְקָאִים וְחַיָיב לְחַבְרֵיהּ שְׁבוּעָה אֲפִילוּ נִשְׁבָּע חוּץ לְבֵית דִּין חַיָיב. אֶלָּא כִי נָן קַיָימִין בָּהוּא דַחֲמִי לוֹן אָזְלִין. בְּעוֹן מִישְׁבְּעוֹנֵיהּ וְהוּא קָפַץ וּמִשְׁתְּבָע. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. בְּעוֹמֶדֶת עַל אָבוּסוֹ. רִבִּי זֵירָא בָעֵי. מָה אִיתְאֲמָרַת. בְּעוֹמֶדֶת אוֹ אֲפִילוּ עוֹמֶדֶת. וְאִין תֵּימַר אֲפִילוּ עוֹמֶדֶת. הִיא הָדָא הִיא הָדָא. אִין תֵּימַר בְּעוֹמֶדֶת. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹחָנָן. תַּמָּן אָמַר. טְעָנוֹ טַעֲנַת אָבוּד וְנִשְׁבָּע לוֹ וְהִפְרִישׁ קָרְבָּן וְאַחַר כָּךְ טְעָנוֹ טַעֲנַת אוֹנֶס פָּטוּר. וְהָכָא אַתָּ מַר הָכֵין. אָמַר רִבִּי לָא. שַׁנְיָיא הִיא שֶׁהִיא בְּיוֹצֵא וִידּוּייוֹ בִשְׁבוּעָה. מַקְשִׁיָיא עַל דַּעְתֵּיהּ דְּרִבִּי זֵירָא. אָמַר לוֹ. אֵיכָן שׁוֹרִי. אָמַר לוֹ. נִגְנַב. מַשְׁבִּיעֲךָ אֲנִי. וְאָמַר אָמֵן. וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁגְּנָבוֹ. מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. הוֹדָה מֵעַצְמוֹ. מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ וְאָשָׁם. וְהָכָא כֵּיוָן שֶׁמָּשַׁךְ בְּטוֹעֲנוֹ טַעֲנַת אָבוּד. מִיכָּן וָאֵילַךְ בְּטוֹעֲנוֹ טַעֲנַת גַּנָּב וּפָטוּר. תִּיפְתָּר בְּשֶׁנִּשְׁבָּע לוֹ וְאַחַר כָּךְ טְבָחוֹ. תַּלְמִידוֹי דְרִבִּי חִיָיה בַּר לוּלְיָינִי אָמְרֵי. תִּיפְתָּר בְּשֶׁשְּׁחָטוֹ רָבוּץ. וְיֵשׁ טְבִיחָה בְלֹא מְכִירָה. כְּסוּמָּכוֹס דְּאָמַר. אַף עַל פִּי שֶׁאֵין גְּנֵיבָה יֵשׁ טְבִיחָה וּמְכִירָה. שְׁמוּאֵל אָמַר. בְּשֶׁלֹּא בָאוּ עֵידֵי גְנֵיבָה. אֲבָל אִם בָּאוּ עֵידֵי טְבִיחָה חַיָיב.

“He said to the recipient of a fee,” etc. Rebbi Joḥanan said, one who claims before his neighbor a claim of thief in a case of loss is liable. “Where is my lost object?” He told him, “it was stolen.” Rebbi Joḥanan said, one who claims before his neighbor a claim of thief is liable only after an oath. What is the reason? It is said here “grabbing” and it says there “grabbing.” Since “grabbing” mentioned there only applies after an oath, so also “grabbing” mentioned here only applies after an oath. Rebbi Joḥanan said, one who claims a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. Rebbi Joḥanan asked: May one be liable for a blurted oath in case of an oath regarding a claim of thief? The argument of Rebbi Joḥanan seems to be inverted. There he said, if he claimed a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. And here he says so? There it is obvious to him, here it is problematic for him. What is problematic for him? He saw and found it simple. Rebbi Ḥiyya bar Joseph said, one who claims before his neighbor a claim of thief is liable only after he denied in court. Where do we hold? If about him who already owes an oath to his neighbor, even if he was swearing out of court he is liable. But we must hold about him who saw them coming. They wanted to make him swear but he jumped in and swore. Rebbi Ḥiyya in the name of Rebbi Joḥanan: When it was standing at his feeding trough. Rebbi Ze`ira asked: how was it said? “If it was standing” or “even if it was standing”? If you say “even if it was standing,” it makes no difference. If you say “if it was standing,” then the argument of Rebbi Joḥanan is inverted. There, he said, if he claimed before him a claim of loss, had been swearing to him, selected a sacrifice, and then claimed a claim of duress, he is not liable. But here you are saying so? Rebbi La said, there is a difference since he absolved himself of confession by the oath. They objected to the opinion of Rebbi Ze`ira: “‘Where is my ox?’ He told him, ‘it was stolen.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” But here when he moved it by claiming that it was lost. Afterwards he claimed a claim of thief and is not liable. Explain it that he swore to him but slaughtered it afterwards. The students of Rebbi Ḥiyya bar Julianus say, explain it that he slaughtered it when it was lying down. Is there slaughter without sale? Following Symmachos who said, there can be slaughter and sale without theft. Samuel said, if there came no witnesses of the theft, but there came witnesses of the slaughter; he is liable.

רֵישׁ לָקִישׁ אָמַר. רָאָה עֵידֵי גְנֵיבָה בָּאִין וְאָמַר. גָּנַבְתִּי. מֵאַחַר שֶׁאֵין בְּהוֹדָיָיתוֹ מַמָּשׁ פָּטוּר. רָאָה עֵידֵי טְבִיחָה בָּאִין וְאָמַר. טָבַחְתִּי. מֵאַחַר שֶׁאֵין (ס״א שֶׁיֵּשׁ) בְּהוֹדָיָיתוֹ מַמָּשׁ פָּטוּר (ס״א חַיָיב). רִבִּי זֵירָא בָעֵי. רָאָה עֵידֵי אוּנְסִין בָּאִין וְאָמַר. אָנַסְתִּי. אָמַר רִבִּי חֲנִינָה. מַתְנִיתָה כְרִבִּי שִׁמְעוֹן דְּאָמַר. עִיקָּר תְּבִיעָה קְנָס. כְּמִי שֶׁאֵין בְּהוֹדָיָיתוֹ מַמָּשׁ וּפָטוּר. וְרַבָּנִין אָמְרִין. אֵין עִיקָּר תְּבִיעָה קְנָס. כְּמִי שֶׁיֵּשׁ בְּהוֹדָיָיתוֹ מַמָּשׁ וְחַיָיב.

Rebbi Simeon ben Laqish said, if he saw that witnesses to the theft were approaching and he said “I stole,” since his confession is inoperative he is not liable. If he saw that witnesses to the slaughter were approaching and he said “I slaughtered,” since his confession is (another opinion: not) operative he is not liable (another opinion: is liable). Rebbi Ze`ira asked: that witnesses to rape were approaching and he said “I raped”? Rebbi Ḥanina said, the Mishnah follows Rebbi Simeon who said the main claim is for the fine. Therefore his confession is inoperative and he is not liable. But the rabbis say, the main claim is not for the fine. Therefore his confession is operative and he is liable.