מתני׳ מן הכבוש אין אסור אלא מן הכבוש של ירק כבוש שאני טועם אסור בכל הכבושים מן השלוק אינו אסור אלא מן השלוק של בשר שלוק שאני טועם אסור בכל השלוקים

MISHNA: One who vows that pickled food is forbidden to him is prohibited from eating only pickled vegetables, as that is what people usually mean when referring to pickled food. However, if he says: Pickled food is konam for me, and for that reason I will not taste it, he is prohibited from tasting all pickled foods. Similarly, one who vows that boiled food is forbidden to him is prohibited from eating only boiled meat, as that is the common meaning of the expression boiled food. On the other hand, if he says: Boiled food is konam for me, and for that reason I will not taste it, he is prohibited from eating all boiled foods.

גמ׳ אמר ליה רב אחא בריה דרב אויא לרב אשי אמר דכביש מאי דשליק מאי דצלי מאי דמליח מאי היכין משמע תיבעי

GEMARA: Rav Aḥa, son of Rav Avya, said to Rav Ashi: If one said: That which is pickled is forbidden to me, what is the halakha? If one said: That which is boiled is forbidden to me, what is the halakha? If one said: That which is roasted is forbidden to me, what is the halakha? If one said: That which is salted is forbidden to me, what is the halakha? What do these expressions indicate? Do they refer to specific foods or to all foods prepared in these ways? The dilemma remains unresolved.

מתני׳ מן הצלי אין אסור אלא מן הצלי של בשר דברי רבי יהודה צלי שאני טועם אסור בכל הצלויים מן המליח אין אסור אלא מן המליח של דג מליח שאני טועם אסור בכל המלוחים

MISHNA: One who vows that roasted food is forbidden to him is prohibited from eating only roasted meat; this is the statement of Rabbi Yehuda. However, if one says: Roasted food is konam for me, and for that reason I will not taste it, he is prohibited from eating all roasted foods. One who vows that salted food is forbidden to him is prohibited from eating only salted fish, as that is the common meaning of the expression salted food. If, on the other hand, he says: Salted food is konam for me, and for that reason I will not taste it, he is prohibited from eating all salted foods.

דג דגים שאני טועם אסור בהן בין גדולים בין קטנים בין מלוחים בין תפלים בין חיים בין מבושלים ומותר בטרית טרופה ובציר הנודר מן הצחנה אסור בטרית טרופה ומותר בציר ובמורייס הנודר מטרית טרופה אסור בציר ובמורייס

If one says: Fish or fishes are konam for me, and for that reason I will not taste them, he is prohibited from eating all of them, whether large fish or small, whether salted or unsalted, whether raw or cooked. But he is permitted to taste minced sardines and to taste fish brine, as these are not included in the common meaning of the word fish. One who vows that tzaḥana, a concoction of whole and chopped fish, is forbidden to him is prohibited from eating minced sardines as well, but he is permitted to eat fish brine and fish gravy [morays]. One who vows that minced sardines are forbidden to him is prohibited from eating fish brine and from eating fish gravy.

גמ׳ תניא רבי שמעון בן אלעזר אומר דג שאני טועם אסור בגדולים ומותר בקטנים דגה שאני טועם אסור בקטנים ומותר בגדולים דג דגה שאני טועם אסור בין בגדולים בין בקטנים

GEMARA: It is taught in a baraita that Rabbi Shimon ben Elazar says: If one says: Fish [dag ] is konam for me, and for that reason I will not taste it, he is prohibited from eating large fish and permitted to eat small fish. If one says: Fish [daga] is konam for me, and for that reason I will not taste it, he is prohibited from eating small fish and permitted to eat large ones, as this term is commonly used with regard to small fish. If one says: Fish [dag] or fish [daga ] are konam for me, and for that reason I will not taste them, he is prohibited from eating both large and small fish.

אמר ליה רב פפא לאביי ממאי דדג שאני טועם גדול הוא דכתיב וימן ה׳ דג גדול לבלוע את יונה והכתיב ויתפלל יונה אל ה׳ אלהיו ממעי הדגה

Rav Pappa said to Abaye: From where is it derived that the phrase: Fish [dag ] is konam for me, and for that reason I will not taste it, a reference to a large fish? As it is written: “ And the Lord prepared a great fish [dag] to swallow up Jonah” (Jonah 2:1). The Gemara asks: But isn’t it written in the following verse:“ Then Jonah prayed to the Lord his God out of the belly of the fish [daga]” (Jonah 2:2)? This indicates that a large fish can be referred to as a daga as well.

הא לא קשיא דלמא פלטיה דג גדול ובלעיה דג קטן אלא והדגה אשר ביאור מתה קטנים מתו גדולים לא מתו אלא דגה משמע גדולים ומשמע קטנים ובנדרים הלך אחר לשון בני אדם

The Gemara answers: This is not difficult, as perhaps a large fish spat him out and a small fish then swallowed him. Rather, the baraita is difficult according to the following verse:“ And the fish [daga] that were in the river died” (Exodus 7:21). Is it possible that the small fish died but the large ones did not die? The Gemara answers: Rather, the biblical word daga evidently indicates large fish and also indicates small fish. However, with regard to vows one should follow the language of people, and the word daga is used only in reference to small fish.

הנודר מן הצחנה כו׳ אמר ליה רבינא לרב אשי אמר הרי עלי ציחין מאי תיבעי

The mishna teaches that one who vows that tzaḥana is forbidden to him is prohibited from eating minced sardines as well, but he is permitted to eat fish brine and to eat fish gravy. Ravina said to Rav Ashi: If one said: Tziḥin are hereby forbidden to me, what is the halakha? Is this the same as tzaḥana or not? The dilemma remains unresolved.

מתני׳ הנודר מן החלב מותר בקום ורבי יוסי אוסר מן הקום מותר בחלב אבא שאול אומר הנודר מן הגבינה אסור בה בין מלוחה וטפלה הנודר מן הבשר

MISHNA: One who vows that milk is forbidden to him is permitted to partake of whey [kum], the liquid that separates from milk when it is made into cheese. But Rabbi Yosei prohibits him from partaking of whey. If one vows that whey is forbidden to him, he is permitted to partake of milk. Abba Shaul says: One who vows that cheese is forbidden to him is prohibited from eating it whether it is salted or unsalted. One who vows that meat is forbidden to him