Talmud zu Jirmejahu 11:5

HALAKHAH: ¹⁵⁸In the ms. and editio princeps: Halakhah 5.: “He does not write on a wooden plank,” etc. Rebbi Eleazar in the name of Rebbi Yose ben Zimra¹⁵⁹In the Babli, Šebuot 36a, this is a statement of R. Yose ben R. Ḥanina, a younger contemporary of R. Yose ben Zimra. In Num. rabba 9(46) the reading is that of the Yerushalmi.: “Amen” [is said] for acceptance, “Amen” for an oath, “Amen”, may the words be confirmed. “Amen” [is said] for acceptance, from the suspected wife¹⁶⁰Num. 5:22.. “Amen” for an oath: “To keep the oath I had sworn to your forefathers”, etc¹⁶¹Jer. 11:5: “To keep the oath I had sworn to your forefathers to give to them the Land flowing with milk and honey as today; I answered and said, Amen, o Eternal.”. “Amen”, may the words be confirmed¹⁶²1K. 1:36.: “Benaiah ben Yehoyada (the priest) answered the king and said Amen”, etc. Rebbi Tanḥuma said, that does not prove that Amen means an oath, it implies nothing¹⁶³The verse from Jeremiah only confirms what can be learned from the verse in Kings, that Amen is an affirmation.. But the following says: “that you pass by the covenant of your God and His curse¹⁶⁴Deut. 29:11. The curse is Deut.28:15–68.,” because oath means curse, as you say¹⁶⁵Num. 5:21. In the Babli, Šebuot35b, this is a tannaїtic statement. In Sifry Num. 14 the argument is: From the verse one infers that any oath implies a potential curse on the person taking the oath.: “The Cohen has to administer to the woman the oath of the curse.”