All equivalent terms [used in] nedarim are like nedarim and [those used in] charamim are like charamim, and [in] oaths are like oaths; and [in] the Naziritic declaration are like the Naziritic declaration.  One who says to another: “I am restricted from you by a neder,” “I am separated from you,” [or] “I am removed from you” —- “in that I shall not eat,” [or] in that I shall not taste” is bound. “I am excommunicated from you” —- R' Akiva hesitated with this, indicating stringency. [If one says:] “Like the vows of the wicked” —- he has vowed concerning a Nazirite, an offering, and an oath. “Like the vows of the scrupulous” —- he has not said anything. “Like their devotional vows” —- he has vowed concerning a Nazirite and an offering.

One who says to another: “Konam,” “konach,” [or] “konas” —- these are equivalents for korban. “Cherek,” “cherech,” [or] “cheref” —- these are equivalents for cherem; “nazik,” “naziach,” [or] “paziach” —- these are equivalents for nazir. “Shevusah,” “shekukah,” or [one who] swore using [the term] mosa —- these are equivalents for shevuah.

One who says: “Not chullin, I shall not eat from you,” “unfit” or “not permissible,” “ritually pure” or “ritually contaminated,” “leftover sacrificial meat” or “pigul” —- [these declarations are] binding. “Like a lamb,” “like the enclosures,” “like the logs,” “like the fires,” “like the altar,” “like the sanctuary,” “like Jerusalem”; [or if] he vowed [and made reference to] one of the accessories of the altar, even though he did not mention korban —- he has vowed with [reference to] an offering. R' Yehudah says: One who states “Jerusalem” has not said anything.

One who says: “Offering,” “burnt-offering,” “meal-offering,” “sin-offering,” “thanksgiving-offering,” [or] “peace-offering, that [which] I eat of yours” —- [it is] binding. R' Yehudah permits [it].  “Hakorban,” “kekorban,” [or] “korban, that which I eat of yours” —- [it is] binding. “Lekorban, I shall not eat of yours” —- R' Meir prohibits [it].  One who says to another: “Konam my mouth [from] talking with you,” “my hand from working with you,” [or] “my feet from walking with you” —- [it is] binding.

The following are not binding: “[May] that which I eat of yours be chullin,” “like pork,” “like an idol,” “like perforated skins,” “like carcasses,” “like tereifos,” “like reptiles,” “like crawling creatures,” “like the challah of Aaron” or “like Aaron's terumah” —- [this] is not binding.  One who says to his wife: “You are to me like Mother” —- we find grounds to annul the neder from elsewhere, so that he not be lightheaded regarding such [matters].  [One who declares:] “Konam on my sleeping,” “on my talking,” [or] “on my walking”; [or] one who says to his wife: “Konam on my cohabitation with you” —- this is governed by He shall not violate his word (Numbers 30:3).  [One who swears:] “Shevuah, that I shall not sleep,” “that I shall not speak,” [or] “that I shall not walk” —- [is] forbidden [to do so].

[If] someone went overseas, and the path to his field was lost —- Admon says: He may go with the shortest path. The Sages, however, say: He must buy a path [even] for ten thousand zuz, or fly in the air.

[If] one produced a note of indebtedness against another, and the latter produced [a deed] that he sold him the field —- Admon says: He can say: “If I were indebted to you, you should have collected yours when you sold me the field.” The Sages, however, say: This one was clever in that he sold him the land, since he can take it for security.

[If] two [people] produced notes of indebtedness against each other —- Admon says: “If I owed you [money], how do you bor-row from me?” The Sages, however, say: This one collects his note of indebtedness and this one collects his note of indebtedness.

[There are] three lands as far as marriage is concerned: Judea, the other side of the Jordan, and Galilee. They cannot remove from town to town or from city to city. In the same land, however, they may remove from town to town or from city to city, but not from a town to a city or from a city to a town. They may remove from a bad dwelling to a good dwelling, but not from a good dwelling to a bad dwelling. Rabban Shimon ben Gamliel says: Not even from a bad dwelling to a good dwelling, for the good dwelling puts to the proof.

Everyone can be compelled to go up to Eretz Yisrael, but no one can be compelled to go out. Everyone can be compelled to go up to Jerusalem, but no one can be compelled to go out —- both men and women. [If] one married a woman in Eretz Yisrael and divorced her in Eretz Yisrael, he gives her of the coinage of Eretz Yisrael. [If] he married a woman in Eretz Yisrael and divorced her in Cappadocia, he gives her of the coinage of Eretz Yisrael. [If] he married a woman in Cappadocia and divorced her in Eretz Yisrael, he gives her of the coinage of Eretz Yisrael. Rabban Shimon ben Gamliel says: He gives her of the coinage of Cappadocia. [If] he married a woman in Cappadocia and divorced her in Cappadocia, he gives her of the coinage of Cappadocia.