שבועות ז׳:ד׳ - ז׳:ה׳

שבועת שוא – needless to say/not only t an oath of testimony and an oath of deposit which have in them the denial of money which is bad/evil for Heaven (k.e., God) and for humanity, but even an oath taken in vain, which is only bad regarding Heaven, for corresponding to it, he takes an oath and takes [his payment]. But the oath on a statement (i.e., taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story) is not taught, for the oath on a statement is regarding the future, as for example, “I will eat or I won’t eat,” one could say that when he took the oath, he took that oath truthfully, for it was his intention to fulfill it, and even though his inclination compelled him and he transgressed upon it, he is not suspected upon this through the oath. But [an oath] of statement of the past [action], “I ate, I ate,” it is similar to an oath taken in vain, for he pronounced a false oath form his lips.

היה אחד מהן משחק בקוביא – {The Mishnah] taught those who are ineligible from the Torah and also taught those who are ineligible according to the Rabbis (see Tractate Rosh Hashanah, Chapter 1, Mishnah 8 and Tractate Sanhedrin, Chapter 3, Mishnah 3, for similar listings to that found in our Mishnah).

ומפריחי יונים – there are those who interpret, if your dove will come before my dove, I will give you such-and-such, which is equivalent to gambling, and there are those who explain that he raises a knowledgeable pigeon who to bring pigeons to the house of its owner, and there with these theft because of the ways of peace.

וסוחרי שביעית – they do business with Seventh-year produce, and the Torah stated (Leviticus 25:6): “[But you may] eat [whatever the land during its sabbath will produce,” but not for business.

חזרה שבועה למקומה – There are those who interpret in the Gemara (Tractate Shevuot 47a) that it returned to Sinai, to the oath at Mount Sinai that the Holy One, Blessed be He caused the Isralites to swear that they would not steal , and he He will collect from the indemnity the money for his fellow, but the Jewish court has no need neither for the an oath nor for collection. But there are those who interpret that the oath returned to the one liable for it, on that he admitted to part, and since he cannot take an oath, he is suspect and he must pay.

שניהם נשבעים ונוטלין מבעל הבית (i.e., the storekeeper and the workers) – the storekeeper said to hi, the workers are not believable to me with an oath; you declare them as trustworthy for you did not say to me with witnesses, “give to them.” And similarly, the workers say to him: “The storekeeper is not believable to us with an oath.” But when both (i.e., the storekeeper and the workers) take an oath frand take from the owner of the house, they take an oath, one in the presence of the other, that just as that the storekeeper is frightened from the workers or the workers [are frightened] from the storekeeper.

אלו ואלו באין לידי שבועת שוא – for perforce, one of them takes a false oath and it is found that the name of Heaven is profaned. But rather, both of these (i.e., the storekeeper and the workers) take their money without an oath. But the Halakha is not according to Ben Nanos.