על החוקים לפרטיהם, ספר ב ג׳On the Special Laws, Book II 3
א׳
1[9] But if anyone has been absolutely compelled to swear on any matter whatever, so long as it is not forbidden by the law, he should use all his strength and every means in his power to make good his oath, and allow nothing to hinder him from carrying out his decision, particularly when he has taken the oath in a reasonable and sober frame of mind, not distraught by savage tempers or frenzied yearnings or uncontrollable desires, so that he does not know what he says or does.
ב׳
2[10] For what is better than to practise a lifelong veracity, and to have God as our witness thereto? For an oath is nothing else than to call God to bear witness in a disputed matter, but to call God to witness to a falsehood is the very height of profanity.
ג׳
3[11] To do so is practically to say outright, even though one appear not to utter a word, “I take Thee as a cloak for my wrongdoing. I am ashamed to appear a sinner, be Thou my accomplice; take the charge of my villainy upon Thyself instead of me. For it is a matter of weight to me in my wickedness not to be thought a rogue, but Thou carest not for the opinion of the multitude and troublest not that men should speak well of Thee.” Such words or thoughts are impious in the extreme. To hear them would rouse the indignation, not only of God, Who is exempt from all wickedness, but also of a father or even a stranger who knew anything at all of the flavour of virtue.
ד׳
4[12] So then, as I have said, all oaths must be made good so long as they are concerned with matters honourable and profitable for the better conduct of public or private affairs and are subject to the guidance of wisdom and justice and righteousness,