Shavuos 4:11-5:1
Shevuos4: 11
אָמַר לִשְׁנַיִם: ,,מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, אִישׁ פְּלוֹנִי וּפְלוֹנִי, שֶׁאִם אַתֶּם יוֹדְעִין לִי עֵדוּת, שֶׁתָּבוֹאוּ וּתְעִידוּנִי”, ,,שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת”, וְהֵם יוֹדְעִין לוֹ עֵדוּת עֵד מִפִּי עֵד, אוֹ שֶׁהָיָה אֶחָד מֵהֶן קָרוֹב אוֹ פָסוּל — הֲרֵי אֵלּוּ פְטוּרִין.
[If] he said to two, “I adjure you, so-and-so and so-and-so, that if you know testimony for me, that you come and testify for me,” [and they replied,] “We swear that we do know any testimony for you,” and they know hearsay testimony, or one of them was a rela-tive or a person ineligible [to testify] —- they are exempt.
Shevuos4: 12
שִׁלַּח בְּיַד עַבְדּוֹ, אוֹ שֶׁאָמַר לָהֶן הַנִּתְבָּע: ,,מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם שֶׁאִם אַתֶּם יוֹדְעִין לוֹ עֵדוּת, שֶׁתָּבוֹאוּ וּתְעִידוּהוּ” — הֲרֵי אֵלּוּ פְטוּרִין, עַד שֶׁיִּשְׁמְעוּ מִפִּי הַתּוֹבֵעַ.
[If] he sent [the adjuration] through his slave, or [if] the defendant said to them, “I adjure you that if you know testimony for him, that you come and testify for him” —- they are exempt, unless they hear [it] from the claimant.
Shevuos4: 13
,,מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם”, ,,מְצַוֶּה אֲנִי עֲלֵיכֶם”, ,,אוֹסֶרְכֶם אֲנִי” —הֲרֵי אֵלּוּ חַיָּבִין. ,,בַּשָּׁמַיִם וּבָאָרֶץ” — הֲרֵי אֵלּוּ פְטוּרִין. ,,בְּאָלֶ”ף דָּלֶ”ת”, ,,בְּיוּ”ד הֵ”א”, ,,בְּשַׁדַּי”, ,,בִּצְבָאוֹת”, ,,בְּחַנּוּן וְרַחוּם”, ,,בְּאֶרֶךְ אַפַּיִם וְרַב חֶסֶד”, וּבְכָל הַכִּנּוּיִין — הֲרֵי אֵלּוּ חַיָּבִין. הַמְקַלֵּל בְּכֻלָּן — חַיָּב; דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל אָבִיו וְאִמּוֹ בְּכֻלָּן — חַיָּב; דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל עַצְמוֹ וַחֲבֵרוֹ בְּכֻלָּן — עוֹבֵר בְּלֹא תַעֲשֶׂה. ,,יַכְּכָה אֱלֹהִים”, ,,וְכֵן יַכְּכָה אֱלֹהִים” — זוֹ הִיא אָלָה הַכְּתוּבָה בַתּוֹרָה. ,,אַל יַכְּךָ”, ,,וִיבָרֶכְךָ”, וְ,,יֵיטִיב לְךְ” — רַבִּי מֵאִיר מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין.
[If he says,] “I adjure you,” “I command you,” “I bind you” —- they are liable. “By heaven and earth” —- they are exempt. “By Aleph-dalet,” “by Yud-hei,” “by Shaddai,” “by Tzevaos,” “by the Gracious and the Compassionate,” “by the Slow to Anger and Abundant in Kindness,” or with any of the substitutes —- they are liable.  Should one blaspheme any of them —- he is liable; [these are] the words of R' Meir. But the Sages exempt [him].  Should one curse his father or mother by any of them —- he is liable; [these are] the words of R' Meir. But the Sages exempt [him]. Should one curse himself or his neighbor by any of these —- he transgresses a negative commandment. “May God smite you,” [or] “So may God smite you” —- this is the curse written in the Torah. “May He not smite you,” or “May He bless you,” or “May He benefit you” —- R' Meir declares [him] liable, but the Sages exempt [him].
Shevuos5: 1
שְׁבוּעַת הַפִּקָּדוֹן נוֹהֶגֶת בַּאֲנָשִׁים וּבְנָשִׁים, בִּרְחוֹקִים וּבִקְרוֹבִים, בִּכְשֵׁרִים וּבִפְסוּלִים; בִּפְנֵי בֵית דִּין וְשֶׁלֹּא בִפְנֵי בֵית דִּין — מִפִּי עַצְמוֹ; וּמִפִּי אֲחֵרִים — אֵינוֹ חַיָּב עַד שֶׁיִּכְפּוֹר בּוֹ בְּבֵית דִּין; דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: בֵּין מִפִּי עַצְמוֹ בֵּין מִפִּי אֲחֵרִים, כֵּיוָן שֶׁכָּפַר בּוֹ — חַיָּב. וְחַיָּב עַל זְדוֹן הַשְּׁבוּעָה, וְעַל שִׁגְגָתָהּ עִם זְדוֹן הַפִּקָּדוֹן, וְאֵינוֹ חַיָּב עַל שִׁגְגָתָהּ. וּמַה חַיָּב עַל זְדוֹנָהּ? אָשָׁם בְּכֶסֶף שְׁקָלִים.
The oath of deposit applies to both men and women, non-relatives and relatives, those qualified and those disqualified; in court and out of court —- by his own mouth; but [if adjured] by others —- he is not liable unless he denies it in court; [these are] the words of R' Meir. But the Sages say: Whether by his own mouth or whether [adjured] by others, once he denies it —- he is liable.  He is liable for a willful transgression of the oath, as well as for its inadvertent transgression coupled with a willful denial of the deposit, but he is not liable for its inadvertent transgression. Now what is he liable for its willful transgression? A guilt-offering worth [at least two] silver shekels.