Related%20passage for Nedarim 50:5

אמר רבה דכולי עלמא כל היכא דאמר אילו הייתי יודע שאבא ביניכם הייתי אומר כולכם אסורין חוץ מאבא דכולהון אסורין ואביו מותר לא נחלקו אלא באומר אילו הייתי יודע שאבא ביניכם הייתי אומר פלוני ופלוני אסורין ואבא מותר

IF A MAN SAW PEOPLE EATING [HIS] FIGS. We learnt elsewhere: The Sabbaths and festivals are suggested as an opening [for regret].<span class="x" onmousemove="('comment',' E.g., if one made a self-denying vow, the Rabbi may ask him, 'Had you known that this is forbidden on Sabbaths and Festivals, would you have vowed?' Should he answer 'No', he is absolved. ');">³</span> Before then the ruling was that for those day's the vow is canceled, but for others it is binding; until R. Akiba taught: A vow which is partially annulled is entirely annulled. Rabbah said: All agree that if he said, 'Had I known that my father was among you I would have declared, "You are all forbidden except my father",' all are forbidden but his father is permitted. They differ only if he asserted, 'Had I known that my father was among you. I would have said, "So-and-so are forbidden and my father is permitted".'<span class="x" onmousemove="('comment',' In the former instance, the second declaration, apart from excluding his father, does not alter the vow at all, since just as he first vowed 'you are all forbidden', so now too. Therefore it is not regarded as even partially annulled. But in the second case, the actual form of the vow is changed from the inclusive you are all forbidden' to the detailed enumeration 'So-and-so are forbidden', even if the enumeration covered all. Because of these two factors, viz., the exclusion of his father and the change in form in respect to the rest, it is regarded as partially annulled. Thus the view of Beth Hillel is in accordance with R. Akiba's dictum, whilst Beth Shammai's decision agrees with the earlier ruling. In many cases we find Beth Shammai adhering to the older view; cf. Weiss, Dor, I, 183. ');">⁴</span>

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