Mesorat%20hashas for Shevuot 3:5

אֶחָד דְּבָרִים שֶׁל עַצְמוֹ, וְאֶחָד דְּבָרִים שֶׁל אֲחֵרִים, וְאֶחָד דְּבָרִים שֶׁיֵּשׁ בָּהֶן מַמָּשׁ, וְאֶחָד דְּבָרִים שֶׁאֵין בָּהֶם מַמָּשׁ. כֵּיצַד. אָמַר, שְׁבוּעָה שֶׁאֶתֵּן לְאִישׁ פְּלוֹנִי וְשֶׁלֹּא אֶתֵּן, שֶׁנָּתַתִּי וְשֶׁלֹּא נָתַתִּי, שֶׁאִישַׁן וְשֶׁלֹּא אִישַׁן, שֶׁיָּשַׁנְתִּי וְשֶׁלֹּא יָשַׁנְתִּי, שֶׁאֶזְרֹק צְרוֹר לַיָּם וְשֶׁלֹּא אֶזְרֹק, שֶׁזָּרַקְתִּי וְשֶׁלֹּא זָרַקְתִּי. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אֵינוֹ חַיָּב אֶלָּא עַל הֶעָתִיד לָבֹא, שֶׁנֶּאֱמַר (ויקרא ה) לְהָרַע אוֹ לְהֵיטִיב. אָמַר לוֹ רַבִּי עֲקִיבָא, אִם כֵּן אֵין לִי אֶלָּא דְבָרִים שֶׁיֵּשׁ בָּהֶן הֲרָעָה וַהֲטָבָה, דְּבָרִים שֶׁאֵין בָּהֶן הֲרָעָה וַהֲטָבָה מִנַּיִן. אָמַר לוֹ, מֵרִבּוּי הַכָּתוּב. אָמַר לוֹ, אִם רִבָּה הַכָּתוּב לְכָךְ, רִבָּה הַכָּתוּב לְכָךְ:

(He is liable) both for things that relate to himself and for things that relate to others, [as follows: "I shall give to that man, etc."], both for things of substance and for things lacking substance. [Two types are implied: Things like sleeping and things devoid of benefit, e.g. "I shall throw a stone into the sea."] How so? I swear that I shall give that man or that I shall not give. That I have given or that I have not given. That I shall sleep or that I shall not sleep. That I have slept or that I have not slept. That I shall throw a rock into the sea or that I shall not throw. That I have thrown or that I have not thrown. R. Yishmael says: He is liable only for the future, it being written (Leviticus 5:4): "to do ill or to do good." R. Akiva said to him: If so (he should be liable) only for things involving ill or good. Whence do I derive (that he is also liable for) things not involving ill or good? He answered: From the amplification of the verse, [(Ibid.): "…for all that a man will pronounce."] R. Akiva: If the verse was amplified for this (i.e., all things), it was also amplified for that (i.e., to include the past). [The (rationale) of the dispute between R. Akiva and R. Yishmael: In all the Torah, R. Akiva expounds amplification and limitation, and R. Yishmael, general and particular. R. Akiva expounds: "Or if a soul swear" — amplification; "to do ill or to do good" — limitation; "for all that a man will pronounce" — reversion to amplification. Amplification - limitation - amplification — Everything is included. What is included? All past things are included (for oath liability) just as future (things are indicated.) And what is excluded? Oaths involving mitzvoth. And R. Yishmael expounds: "Or if a soul swear" — general; "to do ill or to do good" — particular; "for all that a man will pronounce" — reversion to general. General - particular - general — What is derived must accord with the nature of the particular. Just as the particular is explicitly in future state, so all must be in future state. The halachah is in accordance with R. Akiva.]

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