txt/Mishnah/Seder Nezikin/Mishnah Shevuot/English/Sefaria Community Translation.txt

Mishnah Shevuot
משנה שבועות
Sefaria Community Translation
https://www.sefaria.org

Mishnah Shevuot



Chapter 1



Chapter 2

Awareness of impurity is of two [types], which are [really] four; If one became impure and was aware, and then forgot the impurity, but remembered the sanctified [food]; or if one forgot [that the food was] sanctified, but remembered the impurity; or if one forgot this or that, and ate the sanctified [food] and was not aware, and after he ate, was aware, this one [is obligated to] a <i>Oleh veYored</i> [a sliding-scale sin-offering where the economic status of the individual determines whether he brings an animal, a bird, or flour]. If one became impure and was aware, and then forgot the impurity, but remembered the Temple; or if one forgot the Temple, but remembered the impurity; or if one forgot this or that, entered the Temple and was not aware, and after he exited, was aware, one [is obligated to] a <i>oleh veyored</i>.
[This is the case for] the one who enters the temple courtyard and the one who enters the addition to the temple courtyard, for we do not add to the City or to the temple courtyards except  [upon agreement] by the king , by prophet, and by the <i>urim vetumim</i> [scrolls in the High Priest's breastplate], by <i>Sanhedrin</i> [highest court, charged with deciding cases and appeals that had national significance. It was comprised of 71 scholars who had received the full traditional rabbinical ordination, and its decisions fixed Jewish practice for subsequent generations.] of seventy-one [judges], with two thanksgiving offerings, and by song. The court walks [around the area being added] and two thanksgiving offerings after them, and all of Israel after them. The inner [offering] was eaten, and the outer [offering] was burned. And any [addition] that was not made with all of these, the one who enters there, he is not liable.
He who became impure in the temple courtyard and forgot the impurity, but remembered the Temple; or if one forgot the Temple, but remembered the impurity; or if one forgot either one, and prostrated himself or lingered the time it takes to  prostrate, or came [left the temple] to it by the long [route], he is liable, by the shortest [route], he is exempt. This is the positive commandment of the Temple, that they are not liable for.  
What is the positive commandment regarding a <i>niddah</i> [menstruating woman] that one would be liable for? The one who was having relations with a clean woman, and she said to him, "I have become unclean," and he withdrew immediately, he is liable, because his leaving is as enjoyable for him as is his entering. 
Rabbi Eliezer says: "The creeping thing,", " and it was forgotten by him," (Vayikra 5:2-3) regarding forgetting the creeping thing, one is liable, but one is not liable regarding forgetting the Temple. Rabbi Akiva says: "it being hidden from him that he is unclean" regarding forgetting the impurity, one is liable, but one is not liable regarding forgetting the Temple. Rabbi Yishma'el says:  "It is forgotten, it is forgotten" [is said] two times, to make one liable for forgetting the impurity and for forgetting the Temple.

Chapter 3

Oaths are of two [types], which are [really] four. An oath that [I will] eat or [will] not eat; that I ate or that I did not eat. An oath that [I will not] eat, and eats a minute amount, he is liable, these are the words of Rabbi Akiva. They [the Sages] said to Rabbi Akiva, where do we find that one who eats a minute amount, he is liable, that this one is liable? Rabbi Akiva said to them: And where do we find that he who speaks and brings a sacrifice, that this one who speaks and brings a sacrifice? An oath that [I will] not eat, and he ate and drank, is only liable once, an oath that [I will] not eat and I will not drink, and ate and drank, he is liable twice. 
An oath that [I will] not eat, and eats wheat bread, barley bread, and spelt bread is only liable once. An oath that [I will] not eat wheat bread, barley bread, and spelt bread, and he ate, he is liable for each one.  
An oath that I will not drink, and he drank many liquids, he is only liable once, an oath that I will not drink wine, oil, and honey, and he drank, he is liable for each one.  
An oath that [I will] not eat, and ate food that is not fit for consumption, or drank liquids that is not fit for drinking, he is exempt. An oath that [I will] not eat, and ate <i>nevelot</i> [improperly slaughtered animals] or <i>tereifot</i> [mortally wounded animals], <i>shekatsim</i> [unclean animals] or <i>remasim</i> [creeping things], he is liable. Rabbi Shimon exempts. He said, my spouse's benefits are forbidden to me if I ate today, and one ate <i>nevelot</i> or <i>tereifot</i>, <i>shekatsim</i> or <i>remasim</i>, that person's spouse is prohibited. 
[This is the case for] things concerning oneself, or things concerning others, or things that have in them substance, or of things that do not have in them substance.  How so? If he said an oath that I will give to so-and-so or that I will not give ; that I gave or that I did not give; that I will sleep or that I will not sleep; that I did sleep or that I did not sleep; that I will throw a pebble into the sea or that I will not throw; that I threw or that I did not throw. Rabbi Yishma'el says: One is only liable if  [his oath] refers the future  as the verse states : “To do bad or to do good.” (Vayikra 5:4) Rabbi Akiva said to him [Rabbi Yishma'el]: If so, I can only know about things that concern doing evil and doing good, things that do not concern doing evil and doing good, from where [do we know this]? He said to him: It is included from the verse. He said to him: If the verse includes that, the verse includes this [too]. 
He swore to violate a <i>mitzvah</i> and he did not violate, he is exempt, to fulfill [it] and he did not fulfill [it], he is exempt. It would have been logical that one is liable, like according to Rabbi Yehudah ben Beteira. Rabbi Yehudah ben Beteira said: What if it is optional, that it was not sworn regarding it from Mount Sinai, he is liable for it, a <i>mitzvah</i> that was sworn about it from Mount Sinai, is it not logical that he would be liable for it? They said to him: No! If you say that for an optional oath, it is because [Scripture] made negative like them [positive], you could say that for an oath of a <i>mitzvah</i>, since [Scripture] made negative equal to them [positive], because if he swore to violate, and did not violate [it], he is exempt.  
An oath that [I will] not eat this loaf, an oath that [I will] not eat it, an oath that [I will] not eat it, and he ate, he is only liable once. This is an oath of declaration, for which one is liable  for its intentional transgression lashes, and for its unintentional transgression an offering of an <i>Oleh veYored</i> [a sliding-scale Chattat offering where the economic status of the individual determines whether he brings an animal, a bird, or flour]. For a vain oath, they are liable for its intentional transgression lashes, and for an unintentional act, he is exempt.
What is a vain oath? He swore to contravene something  than what is known to all people, he said of a pillar of stone that it is of gold, or of a man that he is a woman, or of a woman that she is a man, he swore of a thing that is impossible, if I did not see a camel that is flying in the air, or if I did not see a snake like a beam of an olive press. [Another example], If he said to witnesses, come and testify for me, [and they replied] an oath that we will not testify for you. He swore to violate a <i>mitsvah</i>, not to make a sukkah, not to take a lulav, or not to put on tefillin, this is a vain oath, and they are liable for its intentional transgression with lashes, if it was an unintentional, he is exempt.
An oath that [I will] eat this loaf, an oath that [I will] not eat it, the first is an oath of declaration, and the second is a vain oath. If he eats it, he transgresses the vain oath, if he does not eat it, he transgresses the  oath of declaration.
An oath  of declaration applies to both men and women, to relatives and non-relatives, by those fit and those unfit, before the court or not before the court, by oneself, and they are liable for for an intentional [sin punishable by] lashes and an unintentional act an offering of an <i>oleh veyored</i>. 
A vain oath can be made by men and women, by non-relatives and relatives, by those fit and those not fit, before the court or not before the court, by oneself, and they are liable for for an intentional [sin punished by] lashes but for unintentional act, he is exempt. For this one and this one [for either kind of oath], if he was [commanded] to swear by others, he is liable. How so? If he said, I did not eat today or I did not put on tefillin today, [and his friend said] I command you to swear, and he said, <i> Amen</i> [I agree],  he is liable. 

Chapter 4

The oath of testimony applies to men but not to women, to relatives and non- relatives, and by those fit but not by those unfit. It only applies to those who are fit to testify, whether before a court or not before a court, by oneself, and by others. They [the witnesses] are not liable unless they deny it [their knowledge]  before a court, these are the words of Rabbi Meir. The Sages say: whether it was by oneself or by others, they are not liable unless they deny it before a court.
And they are liable for an intentional transgression of the oath and for its unintentional transgression with an intentional denial of the testimony, but they are not liable for an unintentional act. What are they liable for in  an intentional oath? An offering of an <i>Oleh veYored</i> [a sliding-scale Chattat offering where the economic status of the individual determines whether he brings an animal, a bird, or flour].
How is an oath of testimony, [is it done]? If one said to two, come and testify for me, [and they answered] "[We take] an oath that we do not know testimony for you. Or they say to him: "We do not know testimony for you", [he responds], I make you swear, and they said, <i> Amen</i>, agreed, they are liable. If he made them  swear five times outside the court, and they come to the court and admitted, they are exempt, if they deny, they are liable for each one. If he made them swear five times before the court, and they deny, they are only liable for one. Rabbi Shimon said: What is the reason? Since they cannot retract and admit.    
If the two [witnesses] denied knowledge at the same time, the two of them are liable, one after the other, the first is liable, the second is exempt. If one denied and one admitted, the one who denies is liable. If there were two pairs of witnesses, if the first denied, and after the second denied, the two of them are liable, because the testimony could be established by the two of them. 
I make you swear, that if you do not come and testify for me that I have in the possession of so-and-so a deposit, a loan, a stolen object, or a lost object, [and they swear:] An oath that we do not know testimony for you, they are only liable once. An oath that we do not know that you have in the possession of  so-and-so a deposit, a loan, a stolen object, or a lost object, they are liable  for each one. I make you swear that if you come and testify for me that I have in the possession of  so-and-so a deposit of wheat, barley, and spelt”, [and they swear:] an oath that we do not know testimony for you, they are only liable once. An oath that we do not know testimony for you that you have in the possession of  so-and-so a deposit of wheat, barley, and spelt, they are liable for each one.  
I make you swear, that if you do not come and testify for me that I have in the possession of  so-and-so damages and half damages, double payment, four or five payment; that  so-and-so raped my daughter or seduced my daughter; that my son struck me; or that my neighbor injured me or set fire to my stack of grain on the Day of Atonement, they are liable.   
I make you swear, that if you do not come and testify for me that I am a priest, that I am a Levite, that I am not the son of  a divorced woman, or that I am not the son of a <i>chalutsah</i> [widow of a childless man released from the obligation of Levirate marriage by a ceremony performed by her brother-in-law]; that  so-and-so is a priest, that so-and-so is a Levite, that he is not a son of a divorced woman, or that he is not the son of a <i>chalutsah</i>; that  so-and-so raped his daughter or seduced his daughter; that my son injured me; that my neighbor injured me or set fire to my stack of grain on Shabbat, they are exempt. 
I make you swear, that if you do not come and testify for me that  so-and-sosaid he would give me two hundred <i>zuz</i> [a silver coin] and he did not give it to me, they are exempt, because they are only liable regarding a claim of money like a deposit.
I make you swear, that when you can inform me of testimony that you will come and testify for me, they are exempt, because the oath of testimony comes first.
If he stood in a synagogue and said, I make you swear that if you know testimony for me, that you will come and testify for me, they are exempt, unless he will intend for them.
If one said to two, I make you swear,  so-and-so and  so-and-so, that if you know any testimony for me that you will come and testify for me an oath that we do not know testimony for you, and they did know testimony for him, [known by] a witness from the mouth of another witness or if one of them was a relative or invalid [witness], they are exempt.
If one sent by the hand of his servant, or if the defendant said to them, I make you swear that if you know any testimony for him that you will come and testify for him, they are exempt, unless they hear this from the mouth of the claimant.
I make you swear, I command you, I forbid you, these are liable. By the heavens and the earth, these are exempt. With Alef, Dalet, with Yud, Hey, with Shaddai, with God's hosts, with the Gracious and Merciful one, with Slow to Anger and Abundantly Kind, and with all euphemisms, these are liable. The one who curses with any of these, is liable, these are the words of Rabbi Meir, but the Sages exempt. The one who curses his father or mother with any of these, is liable, these are the words of Rabbi Meir, but the Sages exempt. The one who curses oneself or one's fellow with any of these, transgresses  a negative commandment. God will strike you, and thus God will strike you, this is the written curse in the Torah.  "[God will] not smite you", "[God] will bless you", "[God] will do well by you", (Devarim 28:22-35) Rabbi Meir makes  him liable, and the Sages exempt.

Chapter 5

The oath of a deposit can be made by men and women, by non-relatives and by relatives, by those fit and by unfit, before a court or not before a court, by oneself and by others, he is not not liable until he denies it in court, these are the words of Rabbi Meir.  The Sages say, whether it was by oneself or by others, since he denied it, he is liable. He is liable for an intentional violation of an oath and for its unintentional violation [along] with an intentional [denial] of the deposit, but he is not liable for the unintentional violation alone. What is he liable for the intentional violation?  An <i>asham</i> [guilt offering] of silver [worth at least two] <i>shekalim</i>[coins]. 
An oath of deposit, how [is it done]? He said to him, give me my deposit that you have, [the other person responds with] an oath that I  do not have [what is] yours. Or he said to him, I have nothing of yours, [and he responds], I make you swear, and he said, <i>Amen</i> agreed, he is liable. If he caused him to swear five times, in front of a court or not in front of a court, and he denied it, he is liable for each one. Rabbi Shimon said, what is the reason? Because he is able to retract and admit.
If five [people] claimed against him, who said to him, give us our deposit that you have, [he responds with] an oath that I have nothing of yours, he is only liable once, an oath that I do not have [what is] yours, and not yours, and not yours, then he is liable for each one. Rabbi Eliezer says: until he says an oath [I swear] on the last one. Rabbi Shimon says: Until he says an oath [I swear] to each one. [If a person says] Give me my deposit or loan, stolen item, or lost item that you have, [he responds with] an oath that I do not have anything of yours, he is only liable once. An oath that I do not have your deposit, loan, stolen item, or lost item, he is liable for each one. Give me wheat, barley, and rye that is mine that you have, [he responds with] an oath that I do not have anything of yours. He is only liable once. An oath that I do not have your wheat, barley, or rye, he is liable for each one. Rabbi Meir says, even if he said, a wheat grain, a barley grain, or a rye grain, he is liable for each one.
You raped or seduced my daughter, and he says, I did not rape or I did not seduce, [the other says] I make you swear, and he said, <i>Amen</i>, he is liable. Rabbi Shimon exempts, because one does not pay a fine by one's own admission.  They [the Sages] said to him, even though one does not pay a fine by by his own admission, one pays for shame and impairment by his own admission. 
You stole my ox, and he says, I did not steal it, [he says], I make you swear, and he said, <i>Amen</i>, he is liable. I stole, but I did not butcher or I did not sell, [he says] I make you swear, and he said, <i>Amen</i>, he is exempt. Your ox killed my ox, and he says, it did not kill, [he says] I make you swear, and he said,<i>Amen</i>, he is liable. Your ox killed my slave, and he says, it did not kill, [he says] I make you swear, and he said, <i>Amen</i>, he is exempt. You injured me, you wounded me, and he says, I did not injure you or I did not wound you, [he says] I make you swear, and he said,<i>Amen</i>, he is liable. If his slave said to him, you knocked out my tooth or you blinded my eye, and he says, I did not knock [it] out or I did not blind [you], [he says] I make you swear, and he said, <i>Amen</i>, he is exempt. This is the general rule, any one who pays by his own admission is liable, but one who does not pay by his own admission, he is exempt. 

Chapter 6

The oath of the judges, [is for] a claim of two silver [coins], and an admission with the value of a <i>perutah</i> [a small coin], and if the  admission is not of the same type [of item] as the claim, he is exempt. How so? You have two silver coins of mine, [and one replies,] I only have a <i>perutah</i> of yours, he is exempt. You have two silver coins and a <i>perutah</i> of mine, [and one replies,] I only have a <i>perutah</i> of yours, he is liable. You have a <i>maneh</i> [one hundred <i>zuz</i>] of mine, [and one replies,] I do not have anything of yours, he is exempt. You have a <i>maneh</i> of mine [and one replies,] I only have fifty <i>dinar</i> [half a <i>maneh</i>], he is liable. You have a <i>maneh</i> of my father [and one replies,] I only have fifty <i>dinar</i>, he is exempt, because it is like returning a lost object.  
You have a <i>maneh</i> of mine, he said to him before witnesses, yes, and the next day he said to him, give it to me, [and he replies] I gave it to you, he is exempt. I do not have anything of yours, he is liable. You have a <i>maneh</i> of mine, he said to him, yes, do not give it to me,only in front of witnesses, the next day, he said to him, give it to me, [and he replies] I gave it to you, he is liable, because he needs to give it to him before witnesses. 
You have a <i>litra</i> [pound] of gold of mine, [and he replies] I only have a <i>litra</i> of silver of yours, he is exempt. You have a <i>dinar</i> of gold of mine, [and he replies] I only have <i>dinar</i> of silver of yours or a <i>terisit</i> [eight <i>perutah</i>], a <i>pundion</i> [sixteen <i>perutah</i>], or a <i>perutah</i> of yours, he is liable, because all are a type of single coin. You have a <i>kor</i> of grain of mine, [and he re replies] I only have a <i>letekh</i> [half <i>kor</i>] of beans of yours, he is exempt. You have a <i>kor</i> of fruit of mine [and one replies] I only have a <i>letekh</i> of beans of yours, he is liable, because beans are in the category of fruit. If they claimed wheat, and one admitted to him about barley, he is exempt, but Rabban Gamliel makes liable. The one who claims to his fellow about jugs of oil, and admitted to him about vessels, Admon says, since he admitted to him some of the [same] type of claim, he should swear, but the Sages say, the admission is not of the [same] type as the claim.  Rabban Gamliel said, I see the words of Admon. If they claimed vessels and land, and one admitted to vessels but denied land or to land but denied vessels, he is exempt. He admitted to some of the lands he is exempt, but some of the vessels, he is liable, because property that cannot be mortgaged join with property that can be mortgaged to swear upon them. 
We do not swear on the claim of  a deaf-mute, a <i>shoteh</i>, or a minor, and one does not make a minor swear, but we swear against a minor or sanctified objects. 
And these are the things which one does not swear upon, slaves, documents, lands, and sanctified objects. They are not subject to double penalty nor a penalty of fourfold or fivefold. An unpaid guardian does not swear, a paid guardian does not pay. Rabbi Shimon says, for sacrifices for which one is responsible for them [their replacement], we swear upon them, but [for those] that he is not responsible for them, we do not swear upon them.
Rabbi Meir says, there are things that are in [like] land and they are not like land, but the Sages do not agree with him. How so? I transferred to you ten laden vines, and this one says, there are only five, Rabbi Meir makes him liable [for an] oath, but the Sages say, anything attached to the ground, it is like the ground. They only swear on a thing [determined] by measure, weight or by number. How so? I transferred to you a full house or I transferred to you a full pouch, and this one says, I do not know, but take whatever you left, he is exempt. This one says, [the produce reached] until the overhang, and this one says, until the window, he is liable. 
The one who loans to his fellow on collateral, and he lost the collateral, and he said to him, I lent you a <i>sela</i> [a silver coin] on it, and it was worth a <i>shekel</i> [half a  <i>sela</i>], and this one says, no, you lent me a <i>sela</i> on it, and it was worth a <i>sela</i>, he is exempt. I lent you a <i>sela</i> on it, and it was worth a <i>shekel</i>, and this one says, no, you lent me a <i>sela</i> on it, and it was worth three <i>dinarim</i> [three-fourths a <i>sela</i>], he is liable. You lent me a <i>sela</i> on it, and it was worth two, and this one says, no, I lent you a <i>sela</i> on it, and it was worth a <i>sela</i>, he is exempt. You lent me a <i>sela</i> on it, and it was worth two, and this one says, no, I lent you a <i>sela</i> on it, and it was worth five <i>dinarim</i>, he is liable. And who swears? The one in whose possession  the  deposit is, lest he [the borrower] swear and this one [the lender] will take out [present] the deposit.  

Chapter 7

All who [need to] swear by Biblical decree, swear and do not pay. The following swear and receive, the hired laborer, the victim of theft,  the wounded person, if the opponent is suspected of an oath [of swearing falsely], and the shopkeeper concerning his  journal. The hired laborer, how so [what are the circumstances]? If one said to him, give me my wage that is mine that you have, and he says, I gave [it], and this one says, I did not receive it, he swears and receives. Rabbi Yehudah says, [there is no oath] until there is a partial admission. How so? If he said to him, give me my wage of fifty <i>dinar</i> that is mine that you have, and he says, you already received a golden <i>dinar</i> [worth 25 <i>dinar</i>].
The victim of theft, how so[do they collect and swear]? If they had testified against him that he entered his [his debtor's] house, for his pledge without permission, he says, you took a vessel, and he says, I did not take [it], he swears and receives. Rabbi Yehudah says, [there is no oath] until there is a partial admission. How so?  If he said to him, you took two vessels, and he says, I only took one. 
The wounded person, how so? If they had testified that he entered his care whole and left wounded, and he said to him, you wounded me, and he says, I did not wound [you], he swears and receives. Rabbi Yehudah says, [there is no oath] until there is a partial admission, how so? If he said to him, you wounded me twice, and this one says, I only wounded you once. 
If the opponent is suspected of oath [swearing falsely], how so? Whether an oath of testimony, or an oath of deposit, and even a vain oath. If one of them was a dice-player, or one who loans on interest, or a racer of doves, or a merchant of produce of the Sabbatical year, the opponent swears and receives.  If two of them are suspected, the oath returns to its place, these are the words of Rabbi Yosei. Rabbi Meir says, they should divide. 
The shopkeeper on his journal, how so? He should not say to him, it was written on my journal, that you are liable to me two hundred <i>zuz</i> [a silver coin], rather he said to him, give to my child <i>se'atayim</i> [each <i>se'ah</i> is six <i>kav</i>] of wheat, or give  to my laborer a <i>sela</i> [worth four <i>dinar</i>] of coins, and he says, I gave [it], and they say, we did not receive, he swears and receives, and they swear and receive. Ben Nanas said, how do they both come and take a vain oath. Rather he receives without an oath, and they receive without an oath.
He said to the shopkeeper, give me fruit for [the value of] a <i>dinar</i>, and he gave it to him, he said to him, give me the <i>dinar</i>, he said to him, he gave it to him, and he placed it in the till, the employer should swear.  If he gave him the <i>dinar</i>, he said to him, give me the fruit, he said to him, I gave them to you, and you carried them into your house, the shopkeeper should swear. Rabbi Yehudah says, the one who has the fruit, he has the upper hand. If he said to the money- changer, give me a <i>dinar</i> of coins, and he gave [it] to him, he said to him, give me the <i>dinar</i>, he said to him, I gave it to you and you placed it in the till, the employer should swear. If he gave him the <i>dinar</i>, he said to him, give me the coins, he said to him, I gave it to you, and you threw them into your pouch, the money changer should swear. Rabbi Yehudah says, it is not the way of the money changer to give an <i>issar</i> [a coin worth eight <i>perutah</i> until he takes his <i>dinar</i>.
Just as they said, the one who impairs [the value of] her <i>ketubah</i> [marriage contract] it can only be paid by oath, and one witness testifies that it has been paid, it can only be paid by oath, from mortgaged property or from property of orphans, it can only be paid by oath, and she who collects [her <i>ketubah</i>] not in the presence[ of her husband], it can only be paid by oath. So too orphans, they can only be paid by oath, an oath that our father did not advise us, an oath that our father has not said anything to us,  and we did not find [anything] among the documents of father, that this document is paid. Rabbi Yochanan ben Berokah says, even the son who was born after the death of the father, swears and receives. Rabban Shimon ben Gamliel said, if there are witnesses, that the father said at the time of his death, this document has not been paid, he receives without an oath.
And these swear without a claim, the partners, tenant-farmers, administrators, and the woman who does transactions in the house, and the son of the house [member of the household]. If he said to him, what do you claim of me? It is my desire that you swear to me, he is liable. If the partners or tenant-farmers divide, he is not able to make them swear, if the oath was transferred from another claim, they transfer upon him everything. And the Sabbatical year cancels the oath.

Chapter 8

There are four types of guardians: an unpaid guardian, a borrower, a paid watchmen and a renter.  An unpaid guardian swears for all types of cases [to exempt himself from payment], the borrower pays in all cases.  A paid guardian and a renter take an oath in the case of the animal breaking a limb, being captured [by an army] or if it dies but pay in the case of the animal being lost of stolen.  
If he said to the unpaid guardian where is my ox and he said it died, but in reality it broke a limb or was captured or was stolen or was lost.  Or he claimed it broke a limb but in reality it died or was captured or stolen or was lost.  It was captured, but in reality it died or broke a limb or was stolen or was lost. It was stolen but in reality it died or broke a limb or was captured or was lost.  It was lost but in reality it died or was broken or captured or stolen, and the owner said swear to me and he said <i>Amen</i>, agreed, the guardian is exempt (from an <i>asham</i> sacrifice). 
If he asked where is my ox? and [the unpaid guardian] said to him I dont know what you're talking about but in reality it died or broke a limb or was captured or was stolen or was lost, and the owner said swear to me and he said <i>Amen</i>, agreed, he is exempt [from a sacrifice].  If he asked, where is my ox and he answered it was lost, if he said swear to me and he said <i>Amen</i>, agreed, but witnesses testify that in reality he  ate it, the guardian pays the value of the ox.  If he admitted on his own, he pays the value of the ox plus a fifth of its value and must bring an <i>asham</i>.  If he asked, where is my ox and he answered it was stolen, he said swear to me and the guardian said <i>Amen</i>, agreed, but witnesses testify that in reality he really stole it, he must pay double the value of the ox.  If he admitted on his own he pays the value of the ox plus a fifth of its value and must bring an <i>asham</i>.
If he said to someone in the marketplace where is my ox that you stole?  And he says I did not steal it and witnesses testify that he did steal it, the thief must pay double [the value of the ox].  If he slaughtered it and sold it he pays four or five times [its value].  If he saw witnesses coming and he said I stole it but did not slaughter or sell it, he only pays the principle.  
If he asked the borrower where is my ox? and he answered it died, but in reality it broke a limb or was captured or was stolen or lost.[He said] it broke a limb but in reality it died or was captured or was stolen or was lost. [He said] it was captured but in reality it died or it broke a limb or it was stolen or it was lost.  [He said] it was stolen but in reality it died or broke a limb or was captured or lost. [He said] it was lost but in reality it died or broke a limb or was captured or lost and he said swear to me and he said <i>Amen</i>, agreed, he is exempt [from a sacrifice].
If he asked [the borrower] where is my ox, and he said I don't know what you're talking about, but in reality it died or broke a limb or was captured or was stolen or lost and he said swear to me and the borrower said <i>Amen</i>, agreed, he is obligated [to bring a sacrifice].  If he said to the paid guardian or the renter where is my ox? and he said it died, but in reality it broke a limb or was captured.  [He said] it broke a limb but in reality it died or was captured. [He said] it was captured, but in reality it died or broke a limb. [He said] it was stolen but in reality it was lost. [He said] it was lost but in reality it was stolen if he says swear to me and he says <i>Amen</i>, agreed, he is exempt [from a sacrifice].  [He said] it died or broke a limb or was captured but in reality it was stolen or lost and he said swear to me and he said <i>Amen</i>, agreed, he is obligated [to bring a sacrifice].  [He said] it was lost or stolen but in reality it died or broke a limb or was captured and he said swear to me and he said  <i>Amen</i>, agreed, he is exempt [from a sacrifice].  This is the rule, any claim that changes from one obligation [to pay] to another obligation or from one exemption to another exemption, or from an exemptin to an obligation, he is exempt [from a sacrifice].