Midrash for Nedarim 1:1

כָּל כִּנּוּיֵי נְדָרִים כִּנְדָרִים, וַחֲרָמִים כַּחֲרָמִים, וּשְׁבוּעוֹת כִּשְׁבוּעוֹת, וּנְזִירוּת כִּנְזִירוּת. הָאוֹמֵר לַחֲבֵרוֹ, מֻדָּרְנִי מִמְּךָ, מֻפְרָשְׁנִי מִמְּךָ, מְרֻחָקְנִי מִמְּךָ, שֶׁאֵינִי אוֹכֵל לָךְ, שֶׁאֵינִי טוֹעֵם לָךְ, אָסוּר. מְנֻדֶּה אֲנִי לָךְ, רַבִּי עֲקִיבָא הָיָה חוֹכֵךְ בָּזֶה לְהַחֲמִיר. כְּנִדְרֵי רְשָׁעִים, נָדַר בְּנָזִיר, וּבְקָרְבָּן, וּבִשְׁבוּעָה. כְּנִדְרֵי כְשֵׁרִים, לֹא אָמַר כְּלוּם. כְּנִדְבוֹתָם, נָדַר בְּנָזִיר וּבְקָרְבָּן:

All epithets (kinuyei) of vows are like vows. [The gemara explains that the first part of our Mishnah is lacking and that this is what is meant: All yadoth ("hands") of vows are like vows; all epithets of vows are like vows. These are yadoth of vows: If one says to his neighbor: "I am 'bevowed' from you," "I am separate from you," etc. These are epithets of vows: "Konam," "Konach," "Konas," etc. "Hands of vows": (yadoth) of vows, by which the vows are held. "Kinyei nedarim" ("epithets of vows"), as in (Bava Metzia 58b) "hamechaneh shem lechavero" ("one who calls his friend by an epithet", the "epithet" (nickname) not being the name per se.] And (epithets) of dedications are like dedications, and (epithets) of oaths are like oaths, and (epithets) of Naziritism are like Naziritism. If one says to his neighbor: "I am 'bevowed' from you," "I am separate from you," "I am distanced from you," "That I not eat from you," "That I not taste from you," he is forbidden (to do so). [If he used one of these expressions: "I am 'bevowed' from you that I not eat from you and that I not taste from you," or: "I am separate from you that I not eat from you and that I not taste from you," or: "I am distanced from you that I not eat from you and that I not taste from you," these are "yadoth" ("hands") of vows, and he is forbidden to eat and taste from him. But if he said: "I am 'bevowed' from you" alone, his words imply only that he will not speak with him. And "I am separate from you" alone implies only that he will not deal with him. And "I am distanced from you" alone implies only that he will not sit in his four cubits. But he is not forbidden to eat with him unless he specifies with each one of these expressions: "that I not eat from you and that I not taste from you."] (If one said:) "I am removed ("menudeh") from you" — R. Akiva would compress 'his lips' on this towards stringency, [not wanting to say that it forbade (as a vow), but it being apparent that he held it to do so.] "As the vows of the wicked, a vow, with Nazirite and with offering, an oath." "As the vows of the upright," he has said nothing. [If he said: "I take it upon myself as the vows of the wicked, whose vows are Nazirite and offering — an oath not to eat this loaf," if he transgressed and ate it, he must be a Nazirite for thirty days, and bring a burnt-offering, and he is liable to stripes as one transgressing a vain oath; for he mentioned in his vow "Nazirite," "offering," and "oath." As to his saying: "As the vows of the wicked," this is because it is the wicked who make vows and oaths, not the upright, the upright fearing the transgression of non-fulfillment (of vows) and taking heed not to utter oaths. Therefore, if one says: "As the vows of the upright," he has said nothing.] "As their gifts, a vow, with Nazirite and with offering." [If he said: "As the gifts of the upright, I shall be a Nazirite, and this shall be an offering if I eat this loaf," if he ate it, he is liable to Naziritism and to an offering. For the upright sometimes take a vow of Naziritism to separate themselves from what is forbidden. And they give an offering as a gift, bringing their offering to the entrance of the azarah (the Temple court) and consecrating it there, so as not to go astray through it. The expression for a gift is "This (object) is" (a gift), and the expression for a vow "I take it upon myself," for which reason the upright give gifts, but do not vow, so that they not go astray.]

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