Shevuos 3:4 - 3:5

If he said: On my oath I will not eat, and he ate foods that are inedible or drank liquids that are not potable, he is exempt. If he said: On my oath I will not eat, and then he ate the meat of unslaughtered carcasses or tereifot, repugnant creatures or creeping animals, he is liable. And Rabbi Shimon deems him exempt, since he is already under oath from Mount Sinai not to eat them and an oath cannot take effect where another oath is in force. But if he said: It is konam for my wife to derive benefit from me if I ate today, and he had eaten carcasses or tereifot, repugnant creatures or creeping animals, his wife is prohibited from deriving benefit from him.

שְׁבוּעָה שֶׁלֹּא אֹכַל, וְאָכַל אֳכָלִים שֶׁאֵינָן רְאוּיִין לַאֲכִילָה וְשָׁתָה מַשְׁקִין שֶׁאֵינָן רְאוּיִין לִשְׁתִיָּה, פָּטוּר. שְׁבוּעָה שֶׁלֹּא אֹכַל, וְאָכַל נְבֵלוֹת וּטְרֵפוֹת שְׁקָצִים וּרְמָשִׂים, חַיָּב. רַבִּי שִׁמְעוֹן פּוֹטֵר. אָמַר, קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי אִם אָכַלְתִּי הַיּוֹם, וְהוּא אָכַל נְבֵלוֹת וּטְרֵפוֹת שְׁקָצִים וּרְמָשִׂים, הֲרֵי אִשְׁתּוֹ אֲסוּרָה:

If one unwittingly takes a false oath about the past or breaks an oath he made about the future, both if it is an oath that addresses matters that concern oneself and if it is an oath that addresses matters that concern others, he is liable to bring a sliding-scale offering for an oath on an utterance. And likewise, an oath on an utterance may address both tangible matters and intangible matters. How so? Examples of oaths about future actions that concern others are if one said: On my oath I will give so-and-so a particular item, or: On my oath I will not give it to him. Examples of such oaths about the past are if one said: On my oath I gave another a particular item, or: On my oath I did not give it to him. Examples of oaths about the future that address intangible matters are where one said: On my oath I will sleep, or: On my oath I will not sleep. Examples of such oaths about the past are where one said: On my oath I slept, or: On my oath I did not sleep. Other examples of oaths about intangible matters are when one takes an oath, saying: I will throw a stone into the sea, or: I will not throw it, or: I threw it, or: I did not throw it. Rabbi Yishmael says: One is liable only for an oath on an utterance taken about the future, as it is stated: “Or if anyone take an oath clearly with his lips to do evil, or to do good, whatsoever it be that a man shall utter clearly with an oath” (Leviticus 5:4). The Torah refers explicitly only to oaths about what one will do in the future. Rabbi Akiva said to him: If so, and one is liable only for oaths explicitly mentioned in the verse, then I have derived only that one is liable for an oath on an utterance with regard to matters to which doing evil and doing good apply. From where do I derive that one is liable for an oath on an utterance with regard to matters to which doing evil and doing good do not apply? Rabbi Yishmael said to him: The halakha in these cases is derived by amplification of the meaning of the verse. Rabbi Akiva said to him: If the verse is amplified for this, i.e., to extend the halakha of an oath on an utterance to matters that do not involve doing evil or good, the verse is amplified for that, i.e., oaths about the past.

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: