Talmud for Nedarim 2:1
וְאֵלּוּ מֻתָּרִין. חֻלִּין שֶׁאֹכַל לָךְ, כִּבְשַׂר חֲזִיר, כַּעֲבוֹדָה זָרָה, כְּעוֹרוֹת לְבוּבִין, כִּנְבֵלוֹת, כִּטְרֵפוֹת, כִּשְׁקָצִים, כִּרְמָשִׂים, כְּחַלַּת אַהֲרֹן וְכִתְרוּמָתוֹ, מֻתָּר. הָאוֹמֵר לְאִשְׁתּוֹ, הֲרֵי אַתְּ עָלַי כְּאִמָּא, פּוֹתְחִין לוֹ פֶתַח מִמָּקוֹם אַחֵר, שֶׁלֹּא יָקֵל רֹאשׁוֹ לְכָךְ. קוֹנָם שֶׁאֵינִי יָשֵׁן, שֶׁאֵינִי מְדַבֵּר, שֶׁאֵינִי מְהַלֵּךְ, הָאוֹמֵר לְאִשְׁתּוֹ, קוֹנָם שֶׁאֵינִי מְשַׁמְּשֵׁךְ, הֲרֵי זֶה בְלֹא יַחֵל דְּבָרוֹ. שְׁבוּעָה שֶׁאֵינִי יָשֵׁן, שֶׁאֵינִי מְדַבֵּר, שֶׁאֵינִי מְהַלֵּךְ, אָסוּר:
And these are permitted: (Let it be as) "chullin (non-consecrated food), what I eat from you." [(This is simply a sign, viz.: Just as "Chullin, what I eat from you" does not require consultation of a sage (for absolution), so all of these mentioned in the first part of our Mishnah do not require consultation of a sage.)], "As the flesh of pig," "As idolatry," "As the hides of levuvin" [They would incise the beast around the heart while it was still alive, take out the heart, and offer it to idolatry, and it is not permitted to derive benefit from idolatrous offerings.], "As neveiloth" (carcass), "As treifoth" (organically defective animals), "As shekatzim and remasim" (forbidden animals and reptiles), "As the challah of Aaron" [the first of the Cohanim] and as his terumah [Challah is not "a thing that is vowed," challah and terumah not coming through vow and gift.] — these are permitted [For Scripture states (Numbers 30:3): "A man, if he vow a vow" — (The forsworn object does not become forbidden to him) unless he vows (to abjure it) against something which is itself vowed (and not forbidden by its very nature). As to (1:4): "A sin-offering, that I not eat from you," which is forbidden, even though it (a sin-offering) is not a thing that is vowed, there (the reason is that) it is possible to make oneself liable for a sin-offering as the result of a vow, as when one takes a Nazirite vow and becomes liable for a sin-offering.] If one says to his wife: "You are (forbidden) to me as my mother" [Even though this is not "something that is vowed," it is more stringent than all of those mentioned above, requiring absolution by the rabbis if he is an am ha'aretz (unlearned)], an opening is provided for him from "elsewhere" [i.e., an opening and a "rationale" is provided for his recantation, it not sufficing that he be asked "Do you regret it now?" or "Do you still feel the same?" (all this,) so that he not treat the matter lightly (and not become accustomed to forbidding his wife to himself.)] "Konam" that I not sleep, that I not speak, that I not walk, [he may not break his word. This, by rabbinical ordinance; for, by Torah law such a vow does not "take," vows taking only with matters of "substance"]; if one says to his wife: "Konem that I not cohabit with you," he comes under (Numbers 30:3): "He may not break his word." [The gemara asks: Is he not obliged to (cohabit with) her? How can he release himself from this obligation through his vow? This is comparable to one's forbidding his friend's fruit to his friend! And the gemara answers: (It obtains) when he says: "The pleasure of cohabiting with you is konam to me," where he forbids the pleasure to himself; and a man may not be fed what is forbidden to him.] (If he says;) "An oath" that I not sleep, that I not speak, that I not walk — it is forbidden. [It is forbidden by Torah law; for oaths "take" both with things of substance and with things lacking substance. And if he swears that he will not sleep three days in a row, day and night, he receives stripes and sleeps immediately, having sworn to do the impossible.]