Study Guide Nedarim 16 The Mishna mentioned different expressions of a vow using forms of the word korban, sacrifice, which would not be valid. This Mishna is attributed to Rabbi Meir, as it cannot be attributed to Rabbi Yehuda. The same expressions if used with the word shevua (oath), will be valid. One of the expressions mentioned was "shevua that I will eat from you, which is understood as "I am taking an oath that I will not eat from you." This contradicts a Mishna is Shevuot that lists four different kinds of oaths - and two of them are that I will eat or will not eat, understanding "I will eat" as its simple meaning and not as our Mishna understands is as "I will not eat." Abaye answers by saying that it depends on the context and one must rely on the context to establish what the meaning is in each particular situation. Rav Ashi answers by emending the text to read "shevua she'iy ochal", which mean "shevua that I will not eat."  According to this reading, the reason the Mishna needs to list this case is that one not think that maybe it came out as a stutter and one really meant to say "that I will eat." Why do each of them (Abaye and Rav Ashi) not hold like the other? The Mishna refers back to a previous Mishna stating that there it was clear what are the stringencies of an oath that are not in a vow. To what Mishna was this referring? The Mishna then states the stringencies of a vow, if one vows to not do a mitzva, this is a valid vow and one must not go against the vow. Why does this not apply to oaths as well? Rava and Abaye both answer in a similar matter, that for the vow to be effective, it must be worded in a way that the vow applies to the object of the mitzva and not to the person fulfilling the mitzva. However, they differ on the exact wording of the vow - does it include the word "benefit" at all or not, as Rava argues that the performance of mitzvot is not considered a benefit.