Nedarim, Chapter 1, Mishnah 3. This Mishnah lists various expressions that refer to korbanos and offerings. As we learned in the two previous mishnayos, for something to become forbidden as a vow it must relate in some way to the concept of a korban: just as a korban is something that a person forbids by his own declaration, so too a person declares that a particular object shall become forbidden to him as a vow. Therefore any wording that refers to a korban is effective as a vow to forbid the item.
"Lo chullin, lo ochal lach":
The Mishnah opens with the expression "lo chullin, lo ochal lach". Chullin means something ordinary, something mundane; when a person says about a particular item that it is not chullin, he means that it is a korban. And therefore "lo ochal lach" - I will not eat this item, since I hereby forbid it to myself, and this is a valid vow.
Different versions of the wording of the Mishnah:
"Lachullin" - some have the version with the letter lamed instead of "lo", and it too is read as "lo chullin", that is, something that is not chullin. Whether the version is "lo chullin" or "lachullin", the meaning is the same: something that is not chullin but a korban.
"Lo chullin she'ochal lach" - some do not have the second word "lach", and this is the version the Rav follows: the item that I would eat of yours shall not be chullin but a korban, and so the very item that I normally eat is now forbidden to me to eat.
"Lo chullin, lo ochal lach" - according to this version a missing word must be supplied, and the meaning is: something that is not chullin but a korban, and therefore "lo ochal lach" - I may not eat this item.
Additional expressions that indicate a korban:
"Lo kasher" - something that is not fit but disqualified. Matters of fitness and disqualification apply to korbanos, and therefore this wording contains a reference to a korban.
"Lo dachi" - that it is not permitted, just as a korban is not permitted to a person and he may not derive benefit from it.
"Tahor" and "tamei" - purity and tumah are also matters that pertain to korbanos, and therefore they contain a reference to a korban.
"Notar" - the meat of a korban whose permitted time for eating has passed.
"Piggul" - a korban about which the one offering it had improper intentions at the time of its offering, and which therefore became forbidden to eat.
Notar and piggul are laws that apply uniquely to korbanos, and therefore one who uses these expressions reveals that his intention is to forbid the item as a korban. Accordingly, one who says "notar shelo ochal lach" or "piggul shelo ochal lach" - with all of these expressions, says the Mishnah, it is forbidden. The item he sought to forbid upon himself becomes forbidden to him as a korban.
Expressions comparing an item to a korban or to the Mikdash:
"Ka'imra" - like the lamb that is offered on the altar.
"Kadirim" - like the pens in which the lambs are kept.
"Ka'eitzim" - like the wood that is brought upon the altar.
"Ka'ishim" - like the fire upon the altar.
"Kamizbe'ach" - like the altar itself.
"Kaheichal" - like the Heichal in the Beis HaMikdash.
"Kirushalayim" - like Yerushalayim, where the korbanos are offered.
The Mishnah concludes: "nadar b'echad mikol meshamshei mizbe'ach" - even though he did not mention a korban, and he does not use the word "korban" itself but only refers to something connected with korbanos, this is considered a vow made by a korban.
The view of Rabbi Yehudah:
Rabbi Yehudah disagrees and says: "ha'omer Yerushalayim - lo amar klum". That is, one who says "Yerushalayim" without the comparative kaf, who does not say that the item should be like Yerushalayim, has said nothing, and this is not a valid declaration of a vow. For according to Rabbi Yehudah, in order for something to become forbidden as a korban one must use a wording of comparison, that the item should be like that thing; and without the kaf it is not a valid vow, and the item does not become forbidden.
In summary: this Mishnah lists the expressions that refer to a korban and are effective in forbidding something as a vow: the expressions of negation, "lo chullin", "lo kasher" and "lo dachi"; the expressions of purity and tumah; "notar" and "piggul", which apply uniquely to korbanos; and the expressions of comparison to a korban and to the Mikdash - ka'imra, kadirim, ka'eitzim, ka'ishim, kamizbe'ach, kaheichal and kirushalayim. The principle that emerges: one who vows by any of the articles used for the altar, even though he did not explicitly mention a korban, has made a valid vow; and according to Rabbi Yehudah, the item becomes forbidden only when he used a wording of comparison with the letter kaf.