Four types of vows the Sages have invalidated: Vows of incentive, vows of exaggeration, vows in error, and vows [broken] under pressure. Vows of incentive how so? If one was selling an article and said, “Konam that I will not reduce below a sela”; and the other replied, “Konam that I will not add above a shekel” both of them want [a price] of three denarii. Rabbi Eliezer ben Jacob says: Also one who wishes to subject his friend to a vow to eat with him, may say: “Every vow which I may make in the future shall be void”, providing that he remembers this at the time of the vow.

Vows [broken] under pressure: if one subjected his neighbor to a vow to eat with him, and then he or his son fell sick, or a river prevented him [from coming] such is a vow [broken] under pressure.

One may vow to murderers, robbers, or tax collectors that it [the produce which they demand] is terumah, even if it is not; [or] that it belongs to the royal house, even if it does not. Beth Shammai says: one may make any form of vow, except an oath; But Beth Hillel says: even an oath. Beth Shammai says: he must not volunteer to vow; Beth Hillel says: he may do so. Beth Shammai says: [he may vow] only as far as he makes him vow; Beth Hillel says: even in respect of what he does not make him vow. How so? If they said to him, say: “Konam be any benefit my wife has of me”, and he said, “Konam be any benefit my wife and children have of me,” Beth Shammai says: his wife is permitted, but his children are forbidden; Beth Hillel says: both are permitted.

[If one says,] “Behold these saplings are a korban if they are not cut down”; or, “This garment is a korban if it is not burnt”, they can be redeemed. [If he says,] “Behold these saplings are a korban until they are cut down”; or, “This garment is a korban until it is burnt”, they cannot be redeemed.

He who vows [not to benefit] from seafarers, may benefit from land-dwellers; [But he who vows not to benefit] from land-dwellers, is forbidden [to benefit] even from seafarers, because seafarers are included in land-dwellers; not those who merely travel from Acco to Jaffa, but even those who sail away great distances [from land].

He who vows [not to benefit] from those who see the sun, is forbidden [to benefit] even from the blind, because he meant those whom the sun sees.

He who vows [not to benefit] from the black-haired may not [benefit] from the bald or the gray-haired, but may [benefit] from women and children, because only men are called black-haired.

One who vows [not to benefit] from those born may [benefit] from those to be born; from those to be born, he may not [benefit] from those born. Rabbi Meir permits [him to benefit] even from those to be born; But the Sages say: he meant all whose nature it is to be born.

He who vows [not to benefit] from those who rest on the Sabbath, is forbidden [to benefit] both from Israelites and Samaritans (Cutheans). If he vows [not to benefit] from garlic eaters, he may not benefit from Israelites and Samaritans (Cutheans). From those who go up to Jerusalem, he is forbidden [to benefit] from Israelites but from Samaritans (Cutheans) he is permitted.

[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covenants were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covenant by day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25).