All [persons] are fit to declare an erech-vow or be the subject of an erech-vow, to vow [another’s worth] or to have their worth vowed: Kohanim, Leviim, Yisraelim, women and slaves. A person of undetermined gender and a hermaphrodite are fit to vow [another’s worth], or to have their worth vowed, and are fit to declare an erech-vow, but not to be the subject of an erech-vow; for one cannot be the subject of an erech-vow unless he is definitely male or definitely female. A deaf-mute, a mentally incompetent person, and a minor are fit to have their worth vowed and to be the subject of an erech-vow, but they are not fit to vow [someone’s worth] or to declare an erech-vow, because they have no understanding. [An infant] less than a month old is fit to have his worth vowed, but not to be the subject of an erech-vow.

A non-Jew — R’ Meir says: He is fit to be the subject of an erech-vow, but he cannot declare an erech-vow. R’ Yehudah says: He is fit to declare an erech-vow, but not to be the subject of an erech-vow. Both concur that they are fit to vow [someone’s worth] and to have their worth vowed.

A moribund person, and the one being taken out to |hsp|be executed, cannot have [his] worth vowed or be the subject of an erech-vow. R’ Chanina ben Akavya says: He may be the subject of an erech-vow, because its price is fixed; but his worth may not be vowed, because its price is not fixed. R’ Yose says: He may vow [someone’s worth], declare an erech-vow, and consecrate; and if he damages, he is obligated to make restitution.

[If] a woman is being taken out to be executed, we do not wait for her to give birth. [If] she sat upon the birthstool, we must wait for her to give birth. [If] a woman was executed, we may benefit from her hair. [If] an animal was put to death, any benefit from it is forbidden.

There is no erech [which is] less than a sela, nor more than fifty selaim. How so? [If] he gave a sela and then became wealthy, he gives nothing; [if he gave] less than a sela, and then became wealthy, he must give fifty selaim. [If] he had in his hands five selaim, R’ Meir says: He need only give one. But the Sages say: He must give them all. There is no erech less than a sela, nor more than fifty selaim. There is no [returning to the] beginning [of the niddah cycle] for one who erred [in her calculation] in less than seven [days] nor [in] more than seventeen [days]. There is no [confinement of] negaim for less than one week, nor for more than three weeks.

We do not make less than four intercalated months in a year, and it does not appear [correct to make] more than eight. The Two Loaves are eaten not less than two [days after baking], nor more than three [days afterwards]. The Panim Breads are eaten not less than nine [days after baking], nor more than eleven [days afterwards]. An infant is circumcised not less than eight [days old], nor more than twelve.

We do not [blow] less than twenty-one trumpet blasts in the Temple, nor more than forty-eight. We do not [use] less than two lyres, nor more than six. We do not [use] less than two flutes, nor more than twelve. On twelve days during the year, the flute plays before the Altar: During the slaughtering of the first pesach offering, and during the slaughtering of the second pesach offering, and on the first Yom Tov of Pesach, and on the Yom Tov of Shavuos, and on the eight days of the Festival. And he would not play a copper flute, but a reed flute, because its sound is pleasant. And he would conclude with only a single flute, because it would make for a better close.

They were the slaves of the Kohanim; [these are] the words of R’ Meir. R’ Yose says: They were the families of Beis Hapegarim and Beis Tzipporiah, and from Emmaum, from which Kohanim would marry. R’ Chananya ben Antignos says: They were Levites.

[If] two [animals] exited together, he counts them two by two. [If] he counted them as one, the ninth and tenth are ruined. [If] the ninth and tenth exited together, the ninth and tenth are ruined. [If] he called the ninth [animal] “tenth,” and the tenth one “ninth,” and the eleventh one “tenth,” [all] three of them are consecrated: The ninth may be eaten in its blemished [state], the tenth is maaser, and the eleventh is brought as a shelamim-offering and it can produce a temurah; [these are] the words of R’ Meir. Said R’ Yehudah: Can a temurah produce a temurah? They said in the name of R’ Meir: If it were a temurah, it would not be offered. [If] he called the ninth [one] “tenth,” the tenth [one] “tenth,” and the eleventh [one] “tenth,” the eleventh is not consecrated. This is the rule: As long as the designation “tenth” has not been uprooted from it, the eleventh one is not consecrated.