(If one says:) "konam, that I not taste wine today," it is forbidden only until it gets dark. [For this is how men speak. When they say "today," they mean until the day is complete.] (If one says: "Konam, that I not taste wine) this week," [If it were the middle of the week, and he said: "This week"], he is forbidden the entire week and the Sabbath past. [He is also forbidden on the Sabbath day, it being included in the week that has passed.] (If one says: "Konam, that I not taste wine ) this month," he is forbidden the entire month, and Rosh Chodesh is future. [If it were the middle of the month, and he said; "This month," he is forbidden until the end of the month, and Rosh Chodesh is future. He is permitted on Rosh Chodesh, for it is counted with the month co come, even if Rosh Chodesh were on the thirtieth day of the month that passed.] (If one says: "Konam that I not taste wine) this year," he is forbidden the entire year, and Rosh Hashanah is future. [If it were the middle of the year, and he said: "This year," he is forbidden until the end of the year, and he is permitted on Rosh Hashanah, it being counted with the year to come.] (If one says: "Konam that I not taste wine) this shavua," he is forbidden the entire shavua and the shevi'ith that passed. [If it were the middle of shemitah (a seven-year period), and he said: "This shavua," he is forbidden until the end of the shemitah, and the seventh year is included in the shemitah year that has passed.] And if he says: "one day," "one week," "one month," "one year," "one shavua," he is forbidden from day to day. [If it were the middle of the day, and he said: "one day," he is forbidden until the same time the next day. Similarly, if it were the eighth day of the month, and he said: "This month," he is forbidden until the eighth day of the next month. And so with a year, and so with shemitah. Likewise, if he said: "Konam, that I not taste wine a day," unqualified, or "a week," or "a month," or "a year" — even though he did not say "one month," "one week," "one month," he is forbidden "from hour to hour." And if one says: "Konam, that I not taste wine today," even though it is permitted when it gets dark, he must ask (absolution) of a sage — a decree lest he come to permit it when he says "a day," unqualified, confusing "a day" with "today," or "this week" with "a week," unqualified. And so with all.]

(If he says): "until Pesach," he is forbidden until it arrives. [For in common parlance, "until" means not including.] (If he says:) "Until it be (Pesach)," he is forbidden until it has passed [for "until it be" connotes "so long as it is."] (If he says:) "until before Pesach," R. Meir says: He is forbidden until it arrives. [For a man does not place himself in an ambiguous situation, and his intent was what is clearly called "before Pesach," i.e., until it arrives.] R. Yossi says: He is forbidden until it has passed. [R. Yossi holds that a man does place himself in a situation where all possible constructions towards prohibition (e.g., "before any of the days of Pesach") are to be posited. The halachah is in accordance with R. Yossi.

(If he says:) "until the [wheat and barley] harvest," "until the [grape] harvest," "until the [olive] harvest," he is not forbidden until it arrives. [Since the wheat harvest and the grape harvest do not have a fixed time, as explained below, it makes no difference whether he says: "until it be" or "until it arrives." In both instances he is forbidden (only) until it arrives. For with anything that does not have a fixed time, the vower does not wish to forbid himself for an indeterminate time period, so that we say he definitely intends "until it arrives."] This is the rule: With something that has a fixed time, if he says: "until it arrives," he is forbidden until it arrives. If he says: "until it be," he is forbidden until it passes. With something that does not have a fixed time period, whether he says: "until it be" or: "until it arrives," he is forbidden only until it arrives.

(If he says:) "until the summer," or: "until it be summer" — until the people begin to put (figs) in the baskets. [Whether he said: "until the summer" or: "until it be summer," he is forbidden only until the people begin to put in the baskets. That is, until they cut many figs and put them in the baskets.] (If one says:) "until the summer passes," (he is forbidden) until they fold up the miktzo'oth [the mats on which the figs are dried. After they have dried, those mats are folded up and stored away for the next year.] (If he said:) "until the harvest," (he is forbidden) until the people begin to harvest wheat, but not barley. All according to the place of his vow. [If most of the produce of that place is wheat, then, until the wheat harvest; and, if barley, then, until the barley harvest.] If he were in the mountain, in the mountain; in the valley, in the valley. [If he were in the mountain at the time of the vow, until the time of the wheat or grape harvest in the mountain; if in the valley, until the time of the wheat or grape harvest in the valley.]

(If he says:) "until the rains" or "until the rains be" — until the second rainfall. [With either of these two formulations, he is permitted as soon as the second rainfall begins, which, in a "delayed year," is on Rosh Chodesh Kislev. Therefore, if one vowed: "until the rains," he is forbidden until Rosh Chodesh Kislev, unless the rains fell in the beginning of their time, which, in a "blessed year," is on the seventeenth of Marcheshvan, and, in a "middle year," on the twenty-third thereof. This is the halachah, and not as R. Shimon b. Gamliel says.] R. Shimon b. Gamliel says: Until the time of the rainfall arrives (even if it did not rain). (If he says:) "until the rains stop," (he is forbidden until all of Nissan has passed. These are the words of R. Meir. R. Yehudah says: until Pesach passes. (The halachah is in accordance with R. Yehudah.] (If he says:) "Konam, that I not taste wine this year" — If it is a leap year, he is forbidden in it (the year itself) and in its added portion. (If he says:) "until the beginning of Adar," (he is forbidden) until the beginning of the first Adar. (If he says:) "until the end of Adar," (he is forbidden) until the end of the first Adar. R. Yehudah says; (If he says:) "Konam, that I not drink wine until it be Pesach," he is forbidden only until the night of Pesach, his intent having been: until the time when men drink wine.

(If he says:) "Konam, that I shall not taste meat until it be the fast," he is forbidden only until (before) the night of the fast [of Yom Kippur, it being a mitzvah to repast on the eve of Yom Kippur.], his intent having been: until the time when men eat meat. R. Yossi, his son, says: (If he says:) "Konam, that I not eat garlic until it be Sabbath," he is forbidden only until Sabbath night, his intent having been: until the time when men eat garlic. [For Ezra instituted that they eat garlic on Sabbath nights, garlic increasing semen. The halachah is not in accordance with R. Yehudah or R. Yossi, his son, but as stated above in our Mishnah (8:3): "With something that has a fixed time, if he says: "until it arrives," he is forbidden until it arrives. If he says: "until it be," he is forbidden until it passes.]

If one said to his friend: "Konam, that I benefit from you unless you come and take for your son one kor of wheat, and two kegs of wine," the other can annul his vow without resorting to a sage, by saying to him: "Did you not say this only to honor me? This is my honor" [that I feed my son from my own.] Likewise, if one said to his friend: "Konam, your benefitting from me unless you come and give my son one kor of wheat and two kegs of wine" — R. Meir says: He is forbidden (to benefit from him) until he gives it. And the sages say: Here, too, he (the vower) can annul his vow without resorting to a sage, by saying to him: "I consider myself as having received it." If they implored him to marry his sister's daughter [because she is his "coeval," and (Yevamoth 62b): If one marries his sister's daughter, of him Scripture states (Isaiah 58:7): "And do not ignore your flesh … (9): Then, when you call, the L rd will answer."], and he said: "Konam, her ever benefitting from me"; and, similarly, if one divorced his wife, and he said: "Konam, my wife's ever benefitting from me," they are permitted to benefit from him, for he intended only (to bevow them from) marriage. If his friend implored him to dine with him, and he (the implored) said: "Konam, that I shall not enter your house," "that I shall not taste a drop of cold (water) of yours," he is permitted to enter his house and to drink his cold water, for he intended only (to bevow himself from) eating and drinking. [However, he is permitted even to eat and drink, since he did not utter "eating" and "drinking" explicitly. For vows demand explicit utterance, viz. (Numbers 30:3): "According to all that issues from his mouth shall he do." And this is not similar to the first part (of our Mishnah), for marriage is included in "benefits."]