נדרים ב׳:ב׳ - ב׳:ג׳

קרבן לא אכל לך כו' (KORBAN,I shall not eat with you) – he is permitted (i.e., he is not bound), for this would be like he took an oath with a KORBAN that he would become like he says: “by my Life, a KORBAN if I eat with anything with you.”

שבועה שלא אוכל לך – and we don’t say, “by my life with an oath it is said,” as we say with a KORBAN, for an oath has no substance and it doesn’t belong to say with it, “by my life with an oath.”

שבועה שאוכל לך – sometimes, “the taking of an oath that I shall eat with you” is not that I will actually eat, as, for example, that his fellow would refuse him to him and he says, “I will not eat, I will not eat,” and thereafter he says, “by an oath I will eat with y,” that he will not actually eat,” and this is what he said, “with an oath that will be upon me, if I eat with you.”

זה חומר בשבועות – we are not able to maintain an oath that I shall not eat with you, for since it teaches that this is more stringent, it implies that it is a vow, but it is not more stringent like an an oath, and regarding “Korban, I will not eat with you,” it is taught in the Mishnah that he is not bound, and that it is not a vow at all. Because of this, one needs to establish it on what is taught above (Chapter 2, Mishnah 1): “KONAM that I shall not sleep,” “that I won’t speak,” for behold, this [applies] to (Numbers 30:3): “he shall not break his pledge.” But we establish from the Rabbis that according to the Torah, the vow has not effect other than on something which has substance, and this is the stringency regarding oaths from that of vows, that an oath takes effect even on something that has no substance.

תפילין שאני מניח – because he forbid a sacred object held in hand at the delivery of an oath that is upon him, and it doesn’t appear like taking a vow to void the Mitzvah, for behold, he didn’t accepted it upon himself, but rather, prohibited the sacred object upon him, but he would fulfill the Mitzvah it would a Mitzvah that comes to be fulfilled by means of a transgression and it would be similar to someone who is required to eat Mitzvah on the nights of Passover but only found Matzah of eatables forbidden pending the separation of sacred gifts or something dedicated to the Temple, which is forbidden to consumel. But all languages of oath that he forbids upon himself from doing something, for since he is liable to perform the Mitzvah, it is not within his powers to release himself from the obligation of the commandment. But if he said, “a KORBAN is upon me if I put on Tefillin, the vow takes affect and he is liable to bring a sacrifice if he put on Tefillin.

חייב על כל אחת ואחת – and he will a Nazir for thirty days if he said, I am an undefined Nazir, nad he will bring the Nazirite sacrifice and return to be a Nazir according to the number of times that he said, “I will be a Nazir.” But regarding an oath, he is not liable other than for one [sacrifice,” for he is not flogged/whipped other than one set of stripes. But if he made a request to be released on the first oath, the second oath takes effect. And similarly, if he made a request to be released on the second [oath], the third takes effect. But he is is forbidden to eat until he all of them are not binding, because it does not teach in the Mishnah, “behold this is one oath,” but rather, “he is only liable for one count only.”