Today's daf is sponsored by Rabbi Art Gould in gratitude for the love and support of the Hadran Family during his latest medical misadventures.

Rabbi Akiva and the rabbis had a back-and-forth discussion in the Mishna each supporting their own position. The rabbis claimed that there is no other place in the Torah where one who eats any amount is liable. The Gemara raises several instances where one is liable for eating any amount but then explains why these are expectations to the rule. Rabbi Akiva answered that there is no other place where one speaks and is liable to bring a sacrifice. The Gemara suggests a few cases where that would be the case and also then explains why they are not the same as what Rabbi Akiva was referring to.

Rava limits their debate to cases where one did not specify that "I will not each any amount" or where one said, "I will not taste." Rav Pappa limited the case to oaths, not to konamot. A difficulty is raised on Rav Pappa's assertion from a braita where it is clear there is a requisite amount for konamot. There are two resolutions. One is to explain the case of konamot in the braita where one used the language of eating. Ravina offers an alternative answer and differentiates between the obligation of lashes (no requisite amount) and the obligation to bring a meila sacrifice (requisite amount at a value of a pruta). However, not all agree that there is a prohibition of meila by konamot. If so, how can the braita be explained according to Ravina?

Rava raises two dilemmas about the requisite amounts required for oaths in particular situations where the item discussed is not edible or not generally eaten on its own. They are both left unanswered. Rav Ashi raises a dilemma about a nazir who takes an oath to forbid grape pits. Is the oath invalid as it is already forbidden, or since the nazir can't eat an olive-bulk of grape pits, perhaps the oath is forbidding any amount? The Gemara quotes the upcoming Mishna regarding one who took an oath not to eat and then ate non-kosher meat. Based on the amoraim's interpretation of the Mishna, they conclude that the oath would not be valid, as an unspecified oath would be forbidden only at an olive-bulk, and that is already forbidden to the nazir by Torah law.