1) The Tanna Kama says: if someone makes a Neder from cooked items, he’s permitted with those roasted and Shaluk {Ran defines it as partially cooked. Although the Torah seems to define it as overcooked; but by Nedearim, we follow what people call it, and they call it as partially cooked.} R’ Yashiya forbids it by roasting, as the Pasuk says “you shall cook the Pesach with fire.” We don’t need to say that they argue whether we follow the definition of what the Torah says or how people speak. After all, we can say that everyone follows the way people speak, and they both give Halachos according to how it’s defined in their locales; and R’ Yashiya only brings the Pasuk as an Asmachta. {The Ran says: the Yerushalmi says the reason for R’ Yashiya since we should follow the way the Torah defines it when it’s stringent. However, the Bavli implies that everyone follows people’s definitions whether it’s stringent or lenient. Thus, since people consider Shmini Atzeres as part of the Yom Tov of Sukkos, even though the Pasuk doesn’t consider it as part of Sukkos, if someone makes a Neder for Sukkos, Shmini Atzeres is included.}

2) If someone makes a Neder on a ‘Tavshil’ (cooked food); he’s forbidden with hot cereal that has a thin consistency, but permitted with a thick one. Even though it’s also cooked, but Tavshil infers that it’s eaten with bread. However, this is only to the people of Eretz Yisrael who don’t eat this thick hot cereal with bread, but the people of Bavel do eat it with bread, so even a thick consistency is permitted.

3) He’s also allowed to eat the ‘Turmuta’ egg (that was put in a thousand hot waters, and then in a thousand cold waters until it dissolves so much that you can swallow it without chewing, and the purpose of it, when it comes out the other end, the doctors can study it to know what’s his stomach ailment) since it’s not eaten with bread. He’s also permitted with Remutza gourd (like Shmuel defines it as a place, and not like R’ Ashi who defines it as being buried in hot ash, since we say that the Greek gourd can be planted with the Ramutza gourd, and it’s not Klayim).

4) {The Ran says: the reason that R' Akiva can permit the vow of his father-in-law not to support them with an opening that he won't have vowed if he would have known that he would become a Talmid Chachum, even though you can't make an opening for events that happened after the vow; but since he already went to Yeshiva, it's expected that he should learn at least one Perek or one Halacha.}

5) If someone makes a Neder from “what’s made in a pot” he’s only forbidden with a “boiling action.” {Ran brings the Yerushalmi that explains: it’s grains cut in two, three and four pieces, flour, rice, Zarid and Arsin” that you need to heat up and cook a lot.}

6) If he makes a Neder from what goes down into a pot, he’s forbidden with all that goes into the pot, and even in a cauldron, since it already was in a pot (to cook it a little before placing it in the cauldron). However, if he made a Neder from things that go into the cauldron, he’s permitted with what went into a pot {Ran: even cooked a little and is ready and designated to be put in the cauldron, still, it’s not considered something that went into a cauldron.} However, if he says what’s made in a pot {Ran: implying it was finished in the pot}, he’s permitted with what was placed in the cauldron. Also, if he made a Neder from things that go into the cauldron, he’s permitted with what was made (I.e., finished cooking) in a pot {Ran: even when placed afterwards in the cauldron.}

7) If you made a Neder from “what goes down in an oven,” you’re only forbidden with bread {Ran: since it only infers to bread.} If he says “all things that are made by an oven is upon me,” he’s forbidden with anything made in an oven.

8) If you make a Neder from “the pickled,” you’re only forbidden with pickled vegetables. If you say “from pickled items that I’ll eat,” you’re forbidden with all pickled items. The same is true if you make a Neder from “the overcooked,” you’re only forbidden with overcooked meat. If you say “from overcooked items that I’ll eat,” you’re forbidden with all overcooked items. If you make a Neder from “the roasted,” you’re only forbidden with roasted meat. If you say “from roasted items that I’ll eat,” you’re forbidden with all roasted items. Also, if you make a Neder from “the salted,” you’re only forbidden with salted fish. If you say “from salted items that I’ll eat,” you’re forbidden with all salted items.

9) {The Ran says the difference between the two terms that the first one has a ‘Heh’ prefix that means ‘the,’ which infers the most prominent one of that preparing. Alternatively, the extra inclusion of the second ones are because of the extra term “that I’ll eat.”}

10) There’s an unresolved inquiry if you said a ‘Daled’ prefix instead of a Heh’ {Ran: according to the first reason, the inquiry is if a Daled prefix has the same implication as a ‘heh.’ According to our second explanation, the inquiry is if it’s exact that the inclusion of the second case is because of the extra “that I’ll eat,” or not.}

11) {The Ran brings the Yerushalmi that inquires if something’s salted temporarily, is it considered salted? He explains that saying “it should be like salted meat,” does it mean that it should be like Korbanos since they’re salted, or do we say that Korbanos can’t be called salted meat since they were only salted temporarily.}

12) If someone makes a Neder from “Dug’ (fish), it means a big fish {Ran explains: since it’s in the single form, it means a very large fish that is sold individually.} However, “Daga” means small fish {Ran brings Yerushalmi: any fish that doesn’t weigh a litter.} Although the Pesukim infer that Daga could be used for large fish just like small ones; but we follow the definition of how people speak by Nedarim, and people only call small fish “Daga.”

13) If someone makes a Neder from “Dug Daga,” he means both large and small fish {Ran: and we don’t say that he’s changing the Neder and reversing what he forbade with the first word with the second word, so we’re taught otherwise that he wants to include both words in the Neder.} It includes all fish, whether they’re salted or unsalted, cooked or raw. However, he’s permitted with cut up ‘Taris’ fish {Ran: since ‘Dug’ infers whole fish, so the cut up ones are not included.} However, if he made a Neder from ‘Tzechuna’ fish, he’s forbidden with cut up ‘Taris’ fish {Ran says: since they’re small fish, you’ll find many that are cut up and not whole, so cut up fish are included.} However, he’s still permitted in brine and fish juice. {Ran: this is even true} when you make a Neder from cut up ‘Taris’ fish {Ran: and we don’t say that it’s cut up in such small pieces, that we can say that brine and fish juice are included.}

14) There’s an unresolved inquiry if he makes a Neder from Tzichin if brine and fish juice is included? {Ran says: since it’s called Tzichin because its brine’s smell is so poignant, that the brine should be included.}

15) If he makes a Neder from milk, he’s permitted with whey, and vice versa. R’ Yossi forbids both. They disagree since, in the city of the Tanna Kama, they don’t call it “milk whey,” but they did in R’ Yossi’s city. {Ran says: even if you make a Neder from whey, milk is forbidden. Since it’s called “milk whey,” they’re considered as the same object.} However, if you make a Neder from lentils, R’ Yosi admits that it’s permitted with Ashisha {Ran: lentils mixed and fried in honey} since it’s no longer called ‘lentils.’ (However, the Tanna Kama forbids {Ran says: and it’s not similar to whey since that’s not the same object as milk, but these lentils are the same, just that they added honey.})

16) If you make a Neder from cheese, you’re forbidden whether it’s salted or unsalted {Ran: despite that the average cheese is salted.}

17) If you make a Neder from meat, you’re permitted with gravy and sediment {Ran: the flecks of meat that sink to the bottom of the pot}. R’ Yehuda forbids them since they have the taste of meat. However, the Chachumim hold that taste doesn’t forbid unless he says “this meat should be upon me” {Ran: that makes it like a forbidden piece of meat that forbids other foods that absorb its taste.}

18) The same is when he makes a Konam from wine, he’s permitted with a stew with the wine taste in it, but if he says “wine that I taste,” he’s forbidden with the stew.

19) {The Ran brings from his Rebbis who ask: since a Neder is a Davar Sheyeish Lo Matirin (has an eventual Heter) since it’s a Mitzvah to go to a Chachum to permit it; why is if there’s no taste, it’s permitted since it’s Batul? After all, a Davar Sheyeish Lo Matirin can never be Batul. They answer: since a Davar Sheyeish Lo Matirin is only not Batul when it’s mixed in the same type of food, and not if it’s a different type of food, and they bring proofs to this. Thus, they held it the following Rif’s P’sak to be difficult, since he says that a bread roasted in the same oven as meat can’t be eaten with milk dip. Although we generally say that the smell of the meat that enters the other food doesn’t forbid it; but a slight amount enters and it’s a Davar Sheyeish Lo Matirin that’s not Batul (although the bread is a different food than meat). We can’t give as his source is from Mesechta Beitza that a bread that was made with other people’s water and salt is not Batul since it’s a Davar Sheyeish Lo Matirin and you can only carry it to a place where all the owners’ T’chum reach; since that’s different since the water and salt is needed for the bread, it’s considered as the same type of food. It also fits well since the Gemara compares it to wheat mixed in wheat, and not wheat mixed in barley.}

20) {However, the Ran says that he agrees with the Rif. He explains the reason why a Davar Sheyeish Lo Matirin is only not Batul in the same type of food, since it’s similar to what R’ Yehuda usually holds that Issur is not Batul in Heter of the same type of food. He learns it from Yom Kippur where they mix the bull’s blood with the goat’s blood and it’s till called the goat’s blood and we don’t say it’s Batul because it’s the minority. This proves that same types are not Batul. The Chachumim reject this since this case is different since they’re both Kosher Olos and not comparable to Issur and Heter. However, by a Davar Sheyeish Lo Matirin, since it has an eventual Heter, is considered to be more Heter and more similar, so even the Chachumim would agree that it’s not Batul with the combination that it’s similar by being the same type of food. We can say further that the fact of them being Heter makes them more similar than being the same type of food, so if it’s completely Heter, it’s not Batul even if it’s a different type of food. Therefore, the ingredients of the bread are all Heter and similar to each other, so it’s a Davar Sheyeish Lo Matirin and are not Batul. As the more Heter it is, the less it’s Batul. Therefore, the Rif makes sense since the bread is still Heter and it’s completely permitted to eat with meat, it’s a Davar Sheyeish Lo Matirin and is not Batul. Although the Gemara in Yevamos says that a Chatos is not a Davar Sheyeish Lo Matirin though it’s completely permitted to a Kohein; but since it’s completely forbidden to a Yisrael, we don’t need to be stringent. It’s only here when it’s permitted for everyone to eat it with meat do we say it’s not Batul.}

21) If he makes a Neder from grapes or olives, he’s permitted with wine and oil. However, if he says “Konam to these grapes an olives that I won’t taste (or eat);” they, and what comes from them, are forbidden.

22) The Gemara says that it’s simple that if he only says “these grapes and olives,” it includes what comes out of it like we said originally that if he says “these meats,” it’s forbidden with the taste that comes out of it. However, we have an inquiry if he says “(Konam to grapes an olives) that I won’t taste (or eat)” without mentioning ‘these.’ Does it make what comes out of it forbidden {Ran: and the Mishna is saying either addition works by itself}, or it’s not forbidden, and the Mishna is saying; even if you say “that I won’t taste (or eat),” it’s not enough until you also add ‘these’ (grapes an olives). We can’t bring a proof from someone who makes a Neder from “Dug Daga that he’ll taste,” that he’s still permitted in brine and fish juice; since that can refer to the brine that already came out before the Neder. {The Ran says: the Halacha is: if you say ‘these,’ you’re definitely forbidden with what comes out. If you just say “that I’ll eat,” you should be stringent because of the Safeik. The reason it’s forbidden is since it’s extra words. After all, he didn’t need to say “Konam to the grapes an olives that I won’t taste (or eat),” to only make it forbidden to eat and not from being forbidden in having pleasure since he could have said “Konam from eating grapes an olives is upon me.” However, if he makes a swearing, where the term “upon me” is not applicable, and needs to say “I won’t eat,” it’s not extra and he’s not forbidden on what comes out of them. However, the Rambam implies that it’s forbidden even by swearing, so we need to say that the implication of “that I’ll eat” is to include what comes out of it.}

23) The Tanna Kama says that if you make a Neder from dates, you’re permitted with date honey. If you make a Neder from unripe grapes, you’re permitted with unripe-grape’s vinegar. {Ran says: although, earlier, the reason the Tanna Kama argues with R’ Yossi by whey is because, in his town, they don’t call it “milk whey,” (but, here, everyone calls them date honey and unripe-grape’s vinegar); the Rashba explains: since the whey doesn’t change its form from when it was milk like these items do. Ran adds to differentiate: we need to call this date honey so not to confuse it with bee honey, and they need to call it unripe-grape’s vinegar not to confuse it with other vinegar. However, by whey, it’s only made from milk. Therefore, the only reason they need to call it “milk whey” is because it’s its actual name.}

24) R’ Yehuda b. Beseira says that it forbids all items that comes out of it that has the same name as the original item. The latter Rabanan say that inedible items that you make a Neder on, you really only forbid the edible item that came out, and therefore, if you make a Neder from unripe grapes, you’re permitted with the inedible unripe grapes and forbidden with unripe-grape’s vinegar. {Ran says: however, regarding dates, the Ramban’s text has it that he holds like R’ Yehuda b. Beseira that both the date and honey are forbidden. However, the Halacha is like the Tanna Kama.}@@@@@@@

25) If someone makes a Neder from wine, he’s permitted with “apple wine.” {Ran explains: since its name has a particular qualifier to the word ‘wine,’ it’s not called as regular unqualified ‘wine.’}

26) If someone makes a Neder from oil, he means the type of oil that’s used in his locale. Therefore, in Eretz Yisrael, he’s forbidden with olive oil and is permitted with sesame oil, and in Bavel, it’s the opposite. In a place where they use both, he’s forbidden with both, even if the majority use is from is one type, since it’s a Safeik if he means the minority use too, and we must be stringent by a Safeik prohibition.

27) If he makes a Neder from honey, he’s permitted with date honey. If he makes a Neder from vinegar, he’s permitted with unripe-grape’s vinegar. If he makes a Neder from leek, he’s permitted with the Kaplutos leek {Ran: since they’re not included what people call leek.}

28) If someone makes a Neder from vegetables, in the first six years of the Shmita cycle, he’s forbidden with garden vegetables, but permitted with those that grow in the fields. On Shvious, it’s the opposite since the field type is what they usually use for that year. However, if they import vegetables from Chutz L’aretz, he’s forbidden with both types since he has both types in mind.

29) The Tanna Kama says: you can’t import vegetables from Chutz L’aretz, and R’ Chanina b. Gamliel permits. The reason from the one who forbids since they might include a clump of dirt from Chutz L’aretz by its root, which they enacted to be Tamai because there’s a Safeik whether it contains some of a corpse.

30) {Ran quotes Ramban: if someone makes a Neder from wine, he’s forbidden with cooked wine and we don’t say that it’s not included since it has a qualifier name, since it’s only not included when it’s a different type of food, like field vegetables.}

31) If someone makes a Neder from cabbage, he’s forbidden with asparagus {Ran: which is from the cabbage family.} However, If someone makes a Neder from asparagus , he’s permitted with cabbage.

32) If someone makes a Neder from grits, he’s permitted with pottage {Ran: grits cooked to a thick consistency.} However, if someone makes a Neder from pottage, he’s permitted with grits. If he makes a Neder with pottage, he’s forbidden with garlic {Ran: since pottage includes all that is of thick consistency, and people also smash garlic and make a thick consistency by mixing it with a little water, so it’s considered ‘pottage.’} However, if he makes a Neder from garlic, he’s permitted with pottage. If he makes a Neder from lentils, he’s forbidden with honey-fried lentils, but if he makes a Neder from honey-fried lentils, he’s permitted with lentils. However, in all these cases, R’ Yossi permits {Ran: in his town, they didn’t call porridge as grits or garlic, nor honey-fried lentils as lentils.}

33) If someone makes a Neder from wheat, he’s forbidden with bread, but not with chewing them raw. {Ran explains: since wheat is in the singular, it refers to bread that’s one piece, and not to chewing on wheat raw kernels which consist of many kernels.} If someone makes a Neder from wheats, he’s forbidden to chew them raw, but he’s permitted with bread. If he says “wheat and wheats,” he’s forbidden with both.

34) If someone makes a Neder from beans, he’s permitted to eat them raw, but not cooked, but from the grits, he’s permitted it with cooked, and forbidden with raw ones. If he says from beans and its grits, he’s forbidden with both.