Nedarim 48

דאפילו בקמייתא ושמע מינה פליגי רבנן עליה שמע מינה

even to the first [illustration given by R. Eliezer b. Jacob]! This proves that the Rabbis dispute his ruling [in its entirety]. This proves it.<span class="x" onmousemove="('comment',' So cur. edd. Asheri: No. The disagreement refers only to the latter example. Accordingly, the next question: what is our final conclusion, still refers to the same problem, whether the Rabbis disagree or not. ');">¹</span>

מאי הוי עלה תא שמע דאמר רב הונא הלכה כרבי אליעזר בן יעקב וכן אמר רב אדא בר אהבה הלכה כרבי אליעזר בן יעקב

What is our final conclusion on the matter?<span class="x" onmousemove="('comment',' Having proved that they disagree, whose view is law? V. preceding note. ');">²</span>

<big><strong>מתני׳</strong></big> נדרי הבאי אמר קונם אם לא ראיתי בדרך הזה כעולי מצרים אם לא ראיתי נחש כקורת בית הבד

— Come and hear: For R. Huna said: The <i>halachah</i> is like R. Eliezer b. Jacob.<span class="x" onmousemove="('comment',' Ran: The answerer knew that R. Huna referred to the first too, or assumed that he would be referring to the Mishnah, which was well known by all, rather than the Baraitha, which was not so well known. Alternatively, the whole point of the question whether the Rabbis disagree is to know the correct halachah, for since they are in the majority it may not be as R. Eliezer b. Jacob. Now, however, that R. Huna gave his ruling that the halachah is as R. Eliezer b. Jacob in the whole matter, it makes no difference whether the Rabbis disagree with him or not. ');">³</span>

<big><strong>גמ׳</strong></big> תנא נדרי הבאי מותרין שבועות הבאי אסורין

<b><i>MISHNAH</i></b>. VOWS OF EXAGGERATION: WHEN ONE SAYS, 'KONAM IF I DID NOT SEE ON THIS ROAD AS MANY AS DEPARTED FROM EGYPT, OR 'IF I DID NOT SEE A SERPENT LIKE THE BEAM OF AN OLIVE PRESS.

היכי דמי שבועות הבאי אילימא דאמר שבועה אם לא ראיתי בדרך הזה מידעם קאמר

<b><i>GEMARA</i></b>. It was taught: Vows of exaggeration are invalid, but oaths of such a nature are binding. How are such oaths possible? Shall we say that one said. 'I swear [so and so] if I have not seen etc.' — he said nothing!<span class="x" onmousemove="('comment',' He did not complete his sentence. ');">⁴</span>

אמר אביי דאמר שבועה שראיתי אמר ליה רבא אם כן למה לי למימר ועוד דומיא דנדר קתני אלא אמר רבא באומר ייאסרו פירות העולם עלי בשבועה אם לא ראיתי בדרך הזה כעולי מצרים

— Abaye answered: When one declares, 'I swear that I did see' etc.<span class="x" onmousemove="('comment',' It is then not regarded as an intentionally false oath, meriting punishment, but as an oath of exaggeration. ');">⁵</span>

אמר ליה רבינא לרב אשי ודילמא האי גברא קינא דשומשמני חזא ואסיק להון שמא עולי מצרים ושפיר משתבע

Raba objected: If so, why teach it?<span class="x" onmousemove="('comment',' It is obvious. ');">⁶</span> Moreover, it is taught parallel to vows!<span class="x" onmousemove="('comment',' Just as vows seek to impose an interdict, so do these oaths too. ');">⁷</span> But, said Raba: When one says, 'May [all] the fruit in the world be forbidden me on oath if I did not see on this road as many as departed from Egypt.' Rabina said to R. Ashi: Perhaps this man saw an ant nest and designated them<span class="x" onmousemove="('comment',' On account of their large number. ');">⁸</span> 'those who left Egypt's his oath thus being genuine? —