Levítico 3:12 Referencias del Talmud: Jerusalem Talmud Shevuot

HALAKHAH: “What is an oath about testimony,” etc. A person, a person³¹A comparison of Lev. 5:1 about oaths concerning testimony and 5:21 about the person accused of larceny who swears falsely in purgation by oath; cf. Chapter 3:12, Note 165. The parallel use of identical terms is an equal cut which allows transfer of rules from one occurrence to the other.. Since there it is from his own words, also here from his own words. Since here it is from others’ words, also there it is from others’ words³²In v. 5:1 the potential witness hears the sound of an imprecation; others formulate the oath to which he is asked to assent. In 5:21 he himself formulates the oath to deny a deposit, or a loan, or robbery. The equal cut allows one to transfer one situation to the other; oaths about testimony may be formulated by the potential witness himself; oaths of a person accused of larceny may be formulated by the aggrieved party.. Rebbi Meїr explains the equal cut which was said here: Since there it is said about his own words, so also here about his own words. Also the rabbis explain the equal cut which was said here. Since others’ words said there are in court, also others’ words said here are in court³³This paragraph refers to the disagreement between R. Meїr and the rabbis in Mishnah 1.
The formulation here presupposes that one knows what was explained elsewhere about interpretation of equal cuts [Yebamot11:1 Notes 30,34 (Sanhedrin9:1); Chapter 5:2]. R. Meїr holds that the laws to be transferred are what can be read off the corresponding verses; the rabbis transfer laws only in the context of the verses on both sides.
Verse 5:21 reads, to deny a deposit … and he swears to a lie; it is understood that this creates guilt whether or not it was before a court. But testimony is before a court; therefore v. 5:1 only speaks of guilt incurred in a court trial. R. Meїr holds that an oath formulated by another person following the situation of v. 1 transferred to v. 21 cannot create liability for a sacrifice outside of court, but an oath pronounced by himself (v. 21) always creates such a liability. The rabbis hold that while we accept that the equal cut shows that oaths formulated by himself are covered by v. 1, the context of that verse forces the conclusion that one refers to court proceedings only..

HALAKHAH: “I am putting an oath on you,” etc. Halakhah 8: “I am putting an oath on you,” etc. ⁸⁶Babli 35a, Sifra Ḥova (Wayyiqra 2) Pereq 11(4).A person who would sin, a person who would sin as an equal cut³¹A comparison of Lev. 5:1 about oaths concerning testimony and 5:21 about the person accused of larceny who swears falsely in purgation by oath; cf. Chapter 3:12, Note 165. The parallel use of identical terms is an equal cut which allows transfer of rules from one occurrence to the other.. Since a person who would sin which was said further on refers to an active monetary claim⁸⁷There is liability for a sacrifice only if the requested testimony was for the claimant in a suit under the law of obligations. This excludes testimony for the defendant or for the claimant in a suit for breach of promise., also a person who would sin must refer to an active monetary claim.