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The third perek of Massekhet Shevuot begins on today’s daf and with it the Gemara turns its attention to the main subject of the tractate – the issue of oaths – a topic discussed in a number of places in the Torah.
In the Ten Commandments (see Shemot 20:6) the Torah forbids taking God’s Name in vain, which is understood to be referring to the context of an oath. In Sefer Vayikra the Torah forbids false oaths (see Vayikra 19:12). These types of oaths are referred to by the Sages as shevuot shav.
If the shevuat bituy was made regarding past events, if his statement was false, he is held liable immediately – if it was done knowingly, he will receive malkot (lashes) and if unknowingly, he will have to bring a sacrifice according to his financial standing.
Shevuat shav is a type of false oath, when a person takes an oath that he will do something that cannot be done, or if he tries to affirm a false statement that he made by means of an oath or if he swears for no reason at all. In these situations he will be liable to receive malkot if he did it knowingly, if unknowingly there is no punishment.
We explore the dispute between R Akiva and Ishmael through the lens of Heschel’s theory.