And these are the vows which he can annul: vows which involve self-denial. [For instance:] “If I bathe” or “If I do not bathe;” “If I adorn myself,” or, “If I do not adorn myself.” Rabbi Yose says: these are not vows of self-denial.

But these are vows of self-denial:If she says, “Konam be the produce of the [whole] world to me”, he can annul. “Konam be the produce of this region to me,” he should bring her that of a different region. “[Konam be] the produce of this shopkeeper to me”, he cannot annul. But if he can obtain his sustenance only from him, he can annul, the words of Rabbi Yose.

[If she vows,] “Konam that which I do for my father,” [or] “your father,” [or] “my brother,” [or] “your brother,” [the husband] cannot annul it. [“Konam] “that which I do for you,” he need not annul it. Rabbi Akiva says: he should annul it, lest she make more than is fitting for him. Rabbi Yohanan ben Nuri said: he should annul it, lest he divorce her and she thereby be forbidden to him.

If his wife vowed, and he thought that his daughter had vowed, or if his daughter vowed and he thought that his wife had vowed; If she took the vow of a nazirite, and he thought that she had vowed by a korban, or if she vowed by a korban, and he thought that she vowed a nazirite vow; If she vowed [to abstain] from figs, and he thought that she vowed [to abstain] from grapes, or if she vowed [to abstain] from grapes and he thought that she vowed from figs, he must annul [the vow] again.

If she vows, “Konam these figs and grapes which I taste”, and he [the husband] confirms [the vow] in respect of figs, the whole [vow] is confirmed; If he annuls it in respect of figs, it is not annulled, unless he annuls in respect of grapes too. If she vows, “Konam the figs that I taste and these grapes that I taste”, they are two distinct vows.

[If the husband declares,] “I knew that there were vows, but I did not know that they could be annulled”, he may annul them [now]. [But if he says:] “I knew that I could annul them, but I did not know that this was a vow,” Rabbi Meir says: he cannot annul it, But the Sages say: he can annul.

If a man is under a vow that his son-in-law shall not benefit from him, and he wants to give money to his daughter, he must say to her, “This money is given to you as a gift, providing that your husband has no rights with it, [and it is only given to you] so that may put to your personal use.”

“But every vow of a widow and of a divorcee… shall be binding upon her” (Numbers 30:9).How is this so? If she said, “Behold, I will be a nazirite after thirty days”, even if she married within the thirty days, he cannot annul it. If she vows while in her husband’s domain, he can annul [the vow] for her. How is this so? If she said, “Behold, I will be a nazirite after thirty days,” [and her husband annulled it], even though she was widowed or divorced within the thirty days, it is annulled. If she vowed on one day, and he divorced her on the same day and took her back on the same day, he cannot annul it. This is the general rule: once she has gone into her own domain [even] for a single hour, he cannot annul.

There are nine young girls whose vows stand: [1a] a girl who reached majority age who is [like] an orphan; [1b] a young girl [who vowed] and [then] reached majority age who is [like] an orphan; [1c] a young girl who has not yet reached majority age, who is [like] an orphan; [2a] a girl who reached majority age and whose father died; [2b] a young girl [who vowed] and [then] reached majority age and whose father died; [2c] a young girl who has not yet reached majority age and whose father died; [3a] a young girl whose father died, and after her father died she became of majority age; [3b] a girl who has reached majority age whose father is alive; [3c] a young girl who has reached majority age and whose father is alive. Rabbi Judah says: also one who married off his daughter while a minor, and she was widowed or divorced and returned to him [her father] and is still a young girl.

[If she vows,] “Konam the benefit that I derive from my father or from your father if I make anything for you,” Or, “Konam the benefit that I derive from you, if I make anything for my father or your father,” he can annul.

At first they would say that three women must be divorced and receive their ketubah: She who says: “I am defiled to you”; “Heaven is between me and you”; “I have been removed from the Jews.” But subsequently they changed the ruling to prevent her from setting her eye on another and spoiling herself to her husband: She who said, “I am defiled unto you” must bring proof. “Heaven is between me and you” they [shall appease them] by a request. “I have been removed from the Jews” he [the husband] must annul his portion, and she may have relations with him, and she shall be removed from other Jews.