Nedarim 9A

מתני׳ ״כנדרי רשעים״⁠ — נדר בנזיר ובקרבן ובשבועה. ״כנדרי כשרים״⁠ — לא אמר כלום. ״כנדבותם״⁠ — נדר בנזיר ובקרבן.

Mishnah: The Mishnah continues to explain the rules of intimations of vows. If an individual states that he accepts an obligation upon himself like the vows of the wicked, he has vowed with regard to becoming a nazirite, or bringing an offering, or taking an oath. This is considered a real formulation of a vow, just as the wicked customarily take vows. If he says: Like the vows of the virtuous, he has not said anything, because virtuous people do not generally take vows. If he says: Like their gift offerings, he has vowed with regard to becoming a nazirite or bringing an offering.

גמ׳ ודלמא הכי קאמר: כנדרי רשעים לא נדרנא? אמר שמואל: באומר ״כנדרי רשעים הריני עלי והימנו״, ״הריני״⁠ — בנזירות, ״עלי״⁠ — בקרבן, ״הימנו״⁠ — בשבועה.

Talmud: The Talmud asks a question with regard to the first clause of the Mishnah. And perhaps this is what he is saying: I am not making a vow like the vows of the wicked, in which case he does not intend to take a vow. Shmuel said: It is referring to one who said: Like the vows of the wicked I am hereby, or: I accept upon myself, or: From it. If he says: I am hereby, he is referring to his acceptance of naziriteship. If he says: I accept upon myself, he is referring to an offering. If he says: From it, he means to restrict himself from a particular activity through an oath.

״הריני״ נזירות. דלמא הריני בתענית קאמר? אמר שמואל: כשהיה נזיר עובר לפניו.

The Talmud challenges this explanation: If he says: I am hereby, does he necessarily intend to accept naziriteship? Perhaps he is saying: I am hereby accepting upon myself to fast. Shmuel said: This is not a case where he simply said: I am hereby like the vows of the wicked; rather, it is a case where a nazirite was passing in front of him, and the meaning of his statement is understood based on that context.