(Mishnah - R. Meir): Shevu'as ha'Edus applies to men, but not to women; to strangers, but not to relatives; to Kosher witnesses, but not to invalid witnesses, and only to people proper to testify;

It applies in Beis Din and outside of Beis Din. It applies when he swears himself, but [when they are Mushba (a Shevu'ah was imposed on them) through others, they are liable only if they denied in Beis Din. R. Meir says so;

Chachamim say, whether he swears himself or the oath is imposed on him, they are liable only if they denied in Beis Din.

One is liable for swearing falsely b'Mezid or b'Shogeg, and for being Mezid about the testimony (he really remembers it), but they are not liable for Shegagah [about the testimony].

What is he liable for Mezid? It is Korban Oleh v'Yored.

(Gemara): "Se'irim" must refer to at least two. Why does it say "Shnei [Se'irim", regarding Yom Kipur]? Both of them must be equal (in appearance, height and price).

"Kevasim" must refer to at least two. Why does it say "Shnei [Kevasim", regarding the Tamid]? Both of them must be equal.

"Tziparim" must refer to at least two. Why does it say "Shnei" [regarding Metzora]? Both of them must be equal.

"Chatzotzeros" must refer to at least two. Why does it say "Shtei"? Both of them must be equal.

Question (R. Chagai, to R. Yosa): It says "v'Amdu Shnei ha'Anashim" - based on [these Drashos,] you should say that Anashim must refer to at least two. Why does it say "Shnei"? Both of them must be equal!

[Surely, we do not say so,] for it says "Lo Sateh Mishpat Ger Yasom" - this shows that a convert can be judged with one who is not a convert, and an orphan can be judged with one who is not an orphan! If so, why does it say "Shnei"?

Answer: It is free to make a Hekesh, and to learn a Gezeirah Shavah from it;

Opinion #1: (If it need not teach about the litigants, we use it to teach about the witnesses.) It says here Shnei, and it says there "va'Yish'aru Shnei Anashim" - just like there, they were men, and not women or children, also here men, and not women or children. This teaches that a woman may not judge or testify (for we know that anyone Kosher to judge is Kosher to testify).

Opinion #2 (R. Yosi bei R. Bun citing Rav Yosef): It says here Shnei, and it says there ["Al Pi Shenayim Edim Yakum Davar"] - just like there, it is according to two witnesses, also here [it teaches about witnesses. We explained this like ZAHAV HA'ARETZ, Sanhedrin 3:9.]

Question: (The simple meaning of the verse here discusses litigants.) Why does it say Shnei? (We proved above that they need not be equal - one can be a convert or orphan, and not the other!)

Answer #1: This teaches that one [litigant] may not stand, and the other sits. One may not speak as much as he wants, and the other [the judge] tells him "shorten your words." To one of them [the judge] withholds anger, and to the other he speaks harshly.

(R. Yehudah): I heard that if the judge wants to seat both [litigants], he seats them. The Isur is for one to stand, and the other sits. One speaks as much as he wants, and the other [the judge] tells him "shorten your words."

Answer #2 (R. Yishmael): [If one is wearing more esteemed clothes than the other,] we tell him "dress like he is dressed, or dress him like you are dressed."