משנה: הָיָה מְסָרֵב בַּחֲבֵירוֹ שֶׁיֹּאכַל אֶצְלוֹ אָמַר קוֹנָם לְבֵיתָךְ שֶׁאֵינִי נִכְנָס טִיפַּת צוֹנִין שֶׁאֵינִי טוֹעֵם לָךְ מוּתָּר לִיכָּנֵס לְבֵיתוֹ וְלִשְׁתּוֹת מִמֶּנּוּ צוֹנִין שֶׁלֹּא נִתְכַּװֵן זֶה אֶלָּא לְשֵׁם אֲכִילָה וּשְׁתִיָּה. MISHNAH: If somebody was importuning his neighbor that he should eat at his place and that one said, a qônām that I shall not enter your house nor taste a drop of cold water from you, he is permitted to enter his house and to drink cold water there since he intended only about eating and drinking.
הלכה: הָיָה מְסָרֵב בַּחֲבֵירוֹ שֶׁיֹּאכַל אֶצְלוֹ כול׳. אָמַר רִבִּי יוֹסֵי. הָדָא אָֽמְרָה. הָהֵן דְּמַשְׁבַּע לְחַבְרֵיהּ דְּלָא יֵיכוּל. הָהֵן אוֹכֵל וְהָהֵן עֲבֵר. HALAKHAH: “If somebody was importuning his neighbor that he should eat at his place,” etc. Rebbi Yose said, this implies that if one brings his neighbor to swear that he will not eat, this one may eat of that neighbor102He may eat at his place after the dinner to which he was invited had passed without his participation. The interpretation is that of S. Lieberman (Tosefta kiFshutah Nedarim p. 464) who follows R. Simḥa of Dwinsk in reading חבר for עבר because of the well-documented collapse of gutturals in Galilean speech. The restriction of the vow to the one intended formal dinner is also explicit in the Tosephta (4:8–9) (even though the scenario there is slightly different) and in Maimonides (Hilkhot Nedarim 8:10). The Babli does not discuss the Mishnah..