[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].

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.