MISHNA: When an individual takes a vow, he renders an object forbidden to himself or to others as though it were a sacrificial offering; this parallels the act of consecrating an offering, which also renders an item forbidden for personal use by means of a verbal declaration. The most direct expression of a vow is when an individual says: This object is forbidden to me, or to others, like an offering. Additionally, the mishna states that all substitutes for the language of vows are like vows. Consequently, if one states that an object is forbidden to him like a konam instead of like an offering [korban], the vow takes effect, as konam is a substitute term for the word korban (see 10a).

Similarly, substitutes for the language of dedications are like dedications, substitutes for the language of oaths are like oaths, and substitutes for the language of nazirite vows are like nazirite vows. Therefore, if one declared a ḥerekh instead of a dedication [ḥerem], a shevuta instead of an oath [shevua], or proclaimed that he was becoming a nazik instead of a nazirite [nazir], his statement takes effect.

With regard to one who says to another: I am avowed from you, or: I am separated from you, or: I am distanced from you, and he then says: That which I eat of yours, or: That which I taste of yours, even though he did not explicitly state that he is taking a vow or specify the nature of the vow, the object of his vow is nevertheless forbidden. His intention is understood based on his incomplete statement, known as an intimation of a vow, and his vow therefore takes effect.

However, if he says: I am ostracized from you, which does not clearly declare any matter to be prohibited, Rabbi Akiva was uncertain about this halakha but was inclined to rule stringently about this and consider it a vow prohibiting the speaker from deriving benefit from his fellow.