(ה) הֲרֵי נְטִיעוֹת הָאֵלּוּ קָרְבָּן אִם אֵינָן נִקְצָצוֹת, טַלִּית זוֹ קָרְבָּן אִם אֵינָהּ נִשְׂרֶפֶת, יֵשׁ לָהֶן פִּדְיוֹן. הֲרֵי נְטִיעוֹת הָאֵלּוּ קָרְבָּן עַד שֶׁיִּקָּצְצוּ, טַלִּית זוֹ קָרְבָּן עַד שֶׁתִּשָּׂרֵף, אֵין לָהֶם פִּדְיוֹן:
(ו) הַנּוֹדֵר מִיּוֹרְדֵי הַיָּם, מֻתָּר בְּיוֹשְׁבֵי הַיַּבָּשָׁה. מִיּוֹשְׁבֵי הַיַּבָּשָׁה, אָסוּר בְּיוֹרְדֵי הַיָּם, שֶׁיּוֹרְדֵי הַיָּם בִּכְלָל יוֹשְׁבֵי הַיַּבָּשָׁה. לֹא כָאֵלּוּ שֶׁהוֹלְכִין מֵעַכּוֹ לְיָפוֹ, אֶלָּא בְמִי שֶׁדַּרְכּוֹ לְפָרֵשׁ:
(ז) הַנּוֹדֵר מֵרוֹאֵי הַחַמָּה, אָסוּר אַף בַּסּוּמִין, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא לְמִי שֶׁהַחַמָּה רוֹאָה אוֹתוֹ:
(ח) הַנּוֹדֵר מִשְּׁחוֹרֵי הָרֹאשׁ, אָסוּר בַּקֵּרְחִין וּבְבַעֲלֵי שֵׂיבוֹת, וּמֻתָּר בַּנָּשִׁים וּבַקְּטַנִּים, שֶׁאֵין נִקְרָאִין שְׁחוֹרֵי הָרֹאשׁ אֶלָּא אֲנָשִׁים:
(ט) הַנּוֹדֵר מִן הַיִּלּוֹדִים, מֻתָּר בַּנּוֹלָדִים. מִן הַנּוֹלָדִים, אָסוּר בַּיִּלּוֹדִים. רַבִּי מֵאִיר מַתִּיר אַף בַּיִּלּוֹדִים. וַחֲכָמִים אוֹמְרִים, לֹא נִתְכַּוֵּן זֶה אֶלָּא בְמִי שֶׁדַּרְכּוֹ לְהוֹלִיד:
(5) [If someone took a vow, saying:] "these saplings are [forbidden to me like a] korban, if they are not uprooted," [or] "this garment is [forbidden to me like a] korban, if it isn't burned," - [these items] can be redeemed (and their monetary worth treated as korban, rather than the saplings or garments themselves). [But if one vows:] "these saplings are [forbidden to me like a] korban, until they are uprooted," [or] "this garment is [forbidden to me like a] korban, until it is burned," - there is no redemption for [these items].
(6) Someone who vows [to not benefit from] 'those who go down to the sea' [sailors] is permitted to [benefit from] those who live on land; [but if he vowed not to benefit from] those who live on land, he is forbidden [from benefiting from] those who go down to the sea, because 'those who go down to the sea' are included in [the category of] 'those who live on land'. [This law not only applies] to those [sailors] that travel [the short distance] from Acre to Jaffa, but even to those who normally separate [for longer periods of time].
(7) Someone who vows [not to benefit from] 'those who see the sun', is forbidden [to benefit] even from blind people - because what he really meant is 'those that the sun sees.'
(8) Someone who vows [not to benefit from] 'black-haired people' is forbidden [to benefit] from bald people and white-haired people, but is permitted to [benefit from] women and children, because only men are called 'black-haired'.
(9) Someone who vows [not to benefit] from 'those [creatures] that have been born' is permitted to [benefit from] those that will be born [in the future]. [And one who vows not to benefit from] 'those [creatures] that will be born' is prohibited [to benefit] from those who have been born. Rabbi Meir permits [benefit from] those who have been born, while the Sages say, he [really] meant 'those [creatures] that are viviparous'.