Commentary for Nedarim 102:9

Mishna: (one who vows) from pickled is only forbidden from pickled vegetables - because that since he said 'THE pickled' this implies that what is generally known as pickled and by default this refers to vegetables

Pickled I will (not) taste, one is forbidden from all pickled - that since it is mentioned without the definitive ה''א, this implies all pickled (items) and that which is stated that I will (not) taste (which is not stated in the first part of this mishna), does not imply that if he did not say that I will (not) taste he would not be forbidden from all pickled, that certainly since that he said pickled he is forbidden from all, rather (the reason the mishne adds the words שאני טועם in the second statement) to teach us additionally that even if he said שאני טועם, ih said pickled yes (it would apply) if he did not say then it would not. And the whole mishna can be explained in this way the first being from THE roasted implying the roasted that is known (to all) and in the latter roasted (without the ה''א) implying all roasted. THE salted the first being the salted that is known and in the latter salted implying all salted. There are those who explain there s no differentiation in our mishna between pickled and THE pickled, rather the latter statement (forbids) all pickled because of (the additional phrase) that I will (not) eat and similarly with all the other (types of food). Yerushalmi: The pupils of the academy wanted to say salted meant the salting would preserve it for ever, if the salting only lasted for a period of time that is not called salted. Said Rabbi Yuden from that which we learnt (18b) that (a vow) that it should be like salted meat or wine that is used for libations (referring to sacrifices) we see from this that meat salted for a limited period (such as sacrifices) is still called salted