They taught that if he takes the vow in the Sabbatical Year he is permitted to eat garden vegetables only if he is in a place where people do not bring vegetables from outside of Eretz Yisrael to Eretz Yisrael. However, in a place where people bring vegetables from outside of Eretz Yisrael, where the halakhot of the Sabbatical Year do not apply, to Eretz Yisrael, he is prohibited from eating garden vegetables as well, as they are widely available, and therefore included in the unspecified word vegetable.

The Gemara comments that this distinction is like a dispute between tanna’im cited in a baraita: One may not bring vegetables from outside of Eretz Yisrael to Eretz Yisrael. Rabbi Ḥananya ben Gamliel says: One may bring vegetables from outside of Eretz Yisrael to Eretz Yisrael. The Gemara asks: What is the reason of the one who said that one may not bring vegetables from outside of Eretz Yisrael? Rabbi Yirmeya said: It is because a clod of earth might be brought with the vegetables to Eretz Yisrael. Earth from outside of Eretz Yisrael is ritually impure, and bringing it to Eretz Yisrael would spread ritual impurity in the land.

MISHNA: One who vows that cabbage is forbidden to him is prohibited from eating ispargus, as that is a type of cabbage. However, one who vows that ispargus is forbidden to him is permitted to eat cabbage.

One who vows that pounded beans are forbidden to him is prohibited from eating pounded bean stew [mikpa]. However, Rabbi Yosei rules that he is permitted to eat it. One who vows that pounded bean stew is forbidden to him is permitted to eat pounded beans according to all opinions. One who vows that stew is forbidden to him is prohibited from eating the garlic of the stew. However, Rabbi Yosei rules that he is permitted to eat the garlic. One who vows that garlic is forbidden to him is permitted to eat stew.

One who vows that lentils are forbidden to him is prohibited from eating ashishim, a dish made from lentils. However, Rabbi Yosei permits it. It is agreed by all opinions that one who vows that ashishim is forbidden to him is permitted to eat lentils.

If one says: Ḥitta, wheat in singular form, or ḥittim, wheat in plural form, are konam for me, and for that reason I will not taste them, he is prohibited from eating wheat, whether as flour or bread. If one says: Pounded bean or pounded beans are konam for me, and for that reason I will not taste them, he is prohibited from eating them, whether raw or cooked. Rabbi Yehuda says that if one says: Pounded bean or ḥitta is konam for me, and for that reason I will not taste them, he is permitted to chew them raw, as that is not the normal way to eat them, and therefore was not included in the intention of the vow.

GEMARA: It is taught in a baraita that Rabbi Shimon ben Gamliel says that if one vows: Ḥitta is konam for me, and for that reason I will not taste it, he is prohibited from eating baked wheat, i.e., baked wheat bread, but he is permitted to chew wheat grains. If one says: Ḥittim are konam for me, and for that reason I will not taste them, he is prohibited from chewing wheat grains but is permitted to bake them, as this term is referring to grains of wheat. If one says: Ḥitta or ḥittin are konam for me, and for that reason I will not taste them ,he is prohibited both from chewing wheat grains and from baking wheat bread.

Similarly, if one says: Pounded bean is konam for me, and for that reason I will not taste it, he is prohibited from cooking pounded bean, i.e., from eating a dish of cooked pounded beans, as that is what the word pounded bean commonly means, but he is permitted to chew raw pounded beans. If one says: Pounded beans are konam for me, and for that reason I will not taste them, he is prohibited from chewing pounded beans but is permitted to cook them. If one says: Pounded bean or pounded beans are konam for me, and for that reason I will not taste them, he is prohibited from both cooking and chewing pounded beans.