Talmud su Levitico 5:25

MISHNAH: An oath about a deposit applies to men and women, unrelated persons and relatives, qualified and disqualified persons, before a court or out of court, from his own mouth¹In this respect the oath about money matters is equal to the rules of a blurted oath (Mishnah 3:11–12), not to the oath of testimony. All restrictions about women, relatives, and disqualified persons, refer only to witnesses and judges, not to parties in adversary proceedings.. From the mouth of another he is liable only if he denies in court, the words of Rebbi Meїr. But the Sages say, whether by his own mouth or the mouth of others, from the moment that he denies, he is liable. He is liable for intent about the oath, or error about it with intent about the deposit, but he is not liable for error about the latter²The sacrifice prescribed in Lev. 5:25 (in addition to restitution of 125% of the amount embezzled) is due if the false oath was intentional, or if the oath was in error but the embezzling was intentional; it is not due if the oath was factually false because the maker of the oath did not realize that he had the deposit, or forgot about it. The Babli (but not Maimonides) reads the last word as שִׁגְגָתָהּ referring to the oath; he is not liable if he was ignorant of the fact that false oaths are forbidden and that they trigger liability for a sacrifice.. What is he liable for in case of intentional violation? A reparation offering in the value of two Šeqalim³Lev. 5:25 prescribes a reparation offering “in its value”; the value defined in 5:15 as “Šeqalim”. An indeterminate plural always means 2 (Chapter 4, Note 8). The biblical Šeqel is the traditional “King’s weight” of about 12g silver, about equal to the tetradrachma of the early Principate, and double the rabbinic Šeqel of two zuz (cf. Qiddušin 1:1, Note 122.) Sifra Ḥova (Wayyiqra 2) Parashah 13(14)..