If one bevows himself from greens, he is permitted to eat cucumbers. R. Akiva forbids it. They asked R. Akiva: But doesn't a man tell his messenger: 'Buy me greens,' and he (the messenger) says: 'I found only cucumbers!'" [And if they are greens, why does he not buy them?] He replied: "Exactly! Would he say to him: 'I found only beans!' It must be then that cucumbers are included in 'greens,' and beans are not." [i.e., that proves my point. Would he say: "I found only beans!" Since he comes to ask him whether to purchase cucumbers, this indicates that it is a type of greens. The halachah is in accordance with the sages.] And he is forbidden (to eat) wet Egyptian bean, and permitted (to eat it) dry.

If one bevows himself from grain, he is forbidden (to eat) dry Egyptian bean. [For "grain" connotes all that comes from grain, everything from which a pile is made. And this, too, comes from grain.] These are the words of R. Meir. The sages say: He is forbidden (to eat) only the five species. R. Meir says: If one bevows himself from "produce," he is forbidden (to eat) only the five species. But if he bevows himself from grain, he is forbidden (to eat) all [types of beans from which a pile is made. The halachah is not in accordance with R. Meir.], and he is permitted (to eat) fruits and greens.

If one bevows himself from "covering," he is permitted (to cover himself with) sackcloth, tent-cloth, and chamilah (coarse stuff) [These are materials especially rough and thick, and people are not wont to cover themselves with them.] If he said: "Konam, if wool come upon me," he is permitted to cover himself with strips of wool. [For he intended only a garment of wool.] (If he said: "Konam) if flax come upon me," he is permitted to cover himself with stalks of flax. R. Yehudah says: All according to him who vows. [i.e., according to the time of the vow. If it is clear that he vowed because of the heaviness of the load, he is permitted to cover himself (with the material he is carrying). The halachah is in accordance with R. Yehudah.] (e.g.,) If he were carrying a load and sweating, and giving off a foul odor, and he said: "Konam if wool or flax come upon me," he is permitted to cover himself (with it as a garment), but forbidden to throw it over his back (as a load).

If one bevows himself from a house [not to enter a house], he is permitted [to enter] an upper story, [it not being included in "house."] These are the words of R. Meir. The sages say an upper story is included in "house." If one bevows himself from an upper story, he is permitted to enter a house.

If one bevows himself from a bed, he is permitted (to sleep) on a dargesh [a small bed placed in front of a big bed, by which to mount it.] These are the words of R. Meir. And the sages say: "dargesh" is included in "bed." If one bevows himself from a dargesh, he is permitted (to sleep) in a bed. If one bevows himself from a city, he is permitted to enter the t'chum (Sabbath boundary) of the city [two thousand cubits on every side roundabout], and he is forbidden to enter its ibbur (the outskirts) [the houses that project from it seventy cubits and "a remnant" (until eighty), as a woman who is pregnant (me'ubereth), whose stomach projects outwards.] But one who bevows himself from a house is forbidden from the agaf ["the closing of the door"] and inwards [as in (Nechemiah 7:3): "yagifu (Let them close) the doors and bar them." The halachah is not in accordance with R. Meir in all of our Mishnah.]

If one says: "Konam, these fruits upon me," (or) "They are konam by my mouth," or "They are konam to my mouth," he is forbidden their exchanges or their growths. [If he had exchanged them, what he received for them is forbidden to him. For the rabbis decreed (as forbidden) the proceeds of things from which it is forbidden to benefit. And the growths of "konam" are forbidden as are the growths of hekdesh (Temple dedications).] (If he said:) "I shall not eat," (or) "I shall not taste" [forbidding to himself only eating or tasting alone], he is permitted their exchanges or their growths — in a thing whose seed ends. But in a thing whose seed does not end [such as onions and the like], even the growths of their growths are forbidden [being like the forbidden thing itself in that its seed does not end.]

If one says to his wife: "Konam, the work of your hands upon me," [He forbids to himself everything that she does and prepares for him. And if she plants a tree, its growths are forbidden to him.], (or) "They are konam by my mouth," or "They are konam to my mouth," he is forbidden their exchanges or their growths. (If he said:) "I shall not eat," (or) "I shall not taste," he is permitted their exchanges or their growths — in a thing whose seed ends. But in a thing whose seed does not end, even the growths of their growths are forbidden.

(If one said: "What you make, I shall not eat until Pesach," (or) "What you make, I shall not wear until Pesach," [The implication is: What you make now, I shall not eat until Pesach; but after Pesach I shall eat it.], if she made it before Pesach, he may eat it or cover himself with it after Pesach. (If he said:) "What you make before Pesach, I shall not eat," (or) "What you make before Pesach, I shall not wear," [the implication being: Whatever you make from today until Pesach, I shall never eat — even after Pesach], if she made it before Pesach, he may not eat it or cover himself with it after Pesach.

(If one said to his wife: "I bevow) your benefitting from me until Pesach if you go to your father's house until the festival (Succoth)," [If it were after Succoth and he forbade her benefitting from him until Pesach if she went to her father's house until Succoth], if she went before Pesach, she is forbidden benefit until Pesach; (if she went) after Pesach, he is in transgression of breaking his vow. [That is, if she went after Pesach, he is in transgression of breaking his vow retroactively for what she benefitted from him before Pesach.] (If he said to her: "I bevow) your benefitting from me until the festival if you go to your father's house until Pesach," if she went before Pesach, she is forbidden to benefit from him until the festival, and she is permitted to go after Pesach.