נדרים א׳:ד׳ - ב׳:א׳

האומר קרבן עולה מנחה חטאת תודה ושלמים – all of hese are obligatory sacrifices, and the thanksgiving-offering also is similar to an obligation, for four require givng thanks, but you might think I would say that this one takes a vow in something that is the legitimate subject of a vow.

ורבי יהודה מתיר – because they were said without the "כ"/KAF they are compared to someone who took an oath regarding the life of the burnt offering, and thee isn’t here either a vow nor an oath. But the first clause [of the Mishnah] teaches us that the first Tanna/teacher disputes that of Rabbi Yehuda, even regarding Jerusalem if he mentioned it without the "כ"/KAF and stated that it is a vow. But the concluding clause [of the Mishnah] comes to inform us that Rabbi Yehuda disputes that [opinion] of the first Tanna/Teacher, even with a sacrifice of a burnt-offering, etc., when he mentioned them without a "כ" /KAF – for it is not a vow.

קרבן הקרבו כקרבן שאוכל לך אסור (May what I eat of yours be the Korban” “like the Korban,” [By] a Korban [do I vow] be what I eat with you, he is bound) – even though we we heard all of them already, “the KORBAN” is required for it, for you might I would say that he says, “By the life of the KORBAN.” But surely it is taught in the Mishnah further on in Chapter 2 [Mishnah 2], “Korban” be what I eat with you,” he is not bound, there it is speaking of a KORBAN/sacrifice, which implies the life of the Korban.

לקרבן אל אוכל לך רבי מאיר אוסר (for a KORBAN shall be what I eat with you) – that it is made like saying, “it shall be like a sacrifice,” therefore, I will not eat with you. But the Halakha is not according to Rabbi Meir.

קונם פי מדבר עמך – but even though that the vows do not take effect on a matter lacking substance, and speech has no substance in it, nevertheless, when he says, “KONAM be my mouth with speaks to you,” he prohibits his mouth from speaking, and his mouth spoke something that has substance. And similarly, “my hands be forbidden from their actions,” and/or “my feet from their walking,” and all similar things to this.

ואלו מותרין. חולין שאוכל לך (and these [vows] are not binding: may what I eat of yours be unconsecrated food) – he (i.e., the teacher of the Mishnah) took these merely as a sign, ust as unconsecrated food that I may eat of yours – there is no need for a request made to a Sage (i.e., if a person makes a vow or takes an oath, or consecrates property, and afterwards regrets having done so, he may go to a Sage and request that he release him from his vow). So also, all of these that we mention in our Mishnah in the first clause there is no need for a request made to a Sage.

כעורות לבובין (like hides pierced at the heart) – they wud make incisions in the animal while it is living opposite the heart and remove the heart and sacrifice it to idolatry, and this sacrifice to idolatry is prohibited to derive any benefit.

כחלת אהרן – who was first for the Kohanim (see Numbers 15:20 – “You shall make a gift to the LORD from the first yield of your baking, throughout the ages). And it cannot be something that is vowed, for Hallah and heave-offering/Terumah come as a vow or a free-will offering.

הרי זה מותר – as it states in Scripture (Numbers 30:3): “If a man makes a vow [to the LORD],” until he should make a vow with a thing that is vowed. But a sin-offering that I won’t eat with you , as we stated in the first chapter [of Tractate Nedarim, Mishnah 4], even though it is not something that is vowed, there is reason, for it is possible that he will bring a sin-offering through a vow, as for example, that he took a vow to be a Nazir, and is liable to bring a sin-offering [upon the conclusion of the thirty-day length of serving as a Nazir].

הרי את עלי כאמא (Lo, you are like mother to me) – even though this this is not a matter that is vowed, it is more severe from all of the others that are above, he requires a release from the Rabbis if he is an illiterate individual (i.e., “Am HaAretz)

and we make an opening for retracting a vow from another place (i.e., reason) meaning to say, we request for him and opening and reason for his remorse. But it is not sufficient [to ask him]: Do you now regret [that you had vowed]? Or that your heart is upon you – that you bear a grudge (see Tractate Nedarim 21b), and all of this in order that he may not behave lightly in such a matter and that he should not become accustomed to forbid his wife upon him.

קונם שאיני ישן כו' – Lo, this is (Numbers 30:3): “he shall not break his pledge” according to the Rabbis, but from the Torah, there is no vow taking effect, for vows do not take effect other than on something that has substance (see Talmud Nedarim 15a).

קונם שאיני משמשך (that I will not have sexual relations with you) – In the Gemara (Tractate Nedarim 15b) a difficulty is raised if he is subservient to her, how is he able to release her subservience through his vow, for it is like prohibiting the produce of his fellow on his fellow? But it [i.e., the Gemara] responds, as, for example, when he stated that he takes a vow against enjoying the benefit of her sexual relations with me,” that he forbade this benefit upon himself, and we don’t feed a person something that is forbidden to him.

שבועה שאיני ישן וכו' – this is forbidden form the Torah, for oaths take effect whether there is something in it of substance, or whether it is on something that has no substance. But if he took an oath to not sleep for three consecutive days, night and day, he is flogged/whipped and he sleeps immediately, because he took an oath on something that is impossible to fulfill.