[If] one says: ‘I take upon myself [to give] my weight,’ he gives his weight. If [he specified] silver, [he is required to give] silver; if [he specified] gold, [he is required to give] gold. [There was] an incident concerning the mother of Yirmatia, who said, ‘I take upon myself [to give] my daughter’s weight,’ and she went up to Jerusalem and they weighed her, and she gave her weight [in] gold. [If one says,] ‘I take upon myself [to give] the weight of my arm’ — R’ Yehudah says: He fills a cask [with] water and inserts [his arm] up to his elbow, and he takes donkey meat, sinews, and bones, and he adds to it until it fills up. R’ Yose said: Now how is it possible to determine precisely flesh against flesh and bones against bones? Rather, we estimate how much the arm is likely to weigh.

[If one says,] ‘I take upon myself [to give] the value of my arm’ — we evaluate him [to determine] how much he is worth with the arm and how much he is worth without the arm. This is the stringency of vows [of worth] over arachin-vows. And the stringency of arachin-vows over vows [of worth] is in what manner? [If] one said, ‘I take upon myself [to give] my erech,’ and he died, the heirs must give [it]. [But if one said,] ‘I take upon myself [to give] my worth,’ and he died, the heirs need not give [it], for the dead have no worth. [If one says,] ‘I take upon myself [to give] the erech of my arm,’ or, ‘the erech of my leg’ — he has said nothing. [But if one says,] ‘I take upon myself [to give] the erech of my head,’ or ‘the erech of my liver’ — he must give the erech of his entire self. This is the rule: [For] anything upon which one’s life depends, he gives the erech of his entire self.

[If one says,] ‘I take upon myself [to give] half my erech’ — he gives half his erech; [but if he says,] ‘I take upon myself [to give] the erech of half of myself’ — he gives his whole erech. [If one says,] ‘I take upon myself [to give] half my worth’ — he gives half his worth; [but if he says,] ‘I take upon myself [to give] the worth of half of myself’ — he gives his whole worth. This is the rule: [For] anything upon which one’s life depends, he must give the erech of his entire self.

[If] one says, ‘I take upon myself [to give] the erech of so-and-so’ — [even if both] the vower and the subject of the vow died, the heirs must give [it]. [If he says,] ‘I take upon myself [to give] the worth of so-and-so’ — if the vower died, the heirs must give [it]; [but if] the subject of the vow died, the heirs need not give [it], for the dead have no worth.

[If one says,] ‘This ox shall be an olah offering,’ [or] ‘this house shall be an offering’ — [if] the ox died or the house collapsed, he is not obligated to pay. [But if he says,] ‘I take upon myself [to give] the worth of this ox as an olah offering,’ or ‘I take upon myself [to give] the worth of this house as an offering’ — [if] the ox died or the house collapsed, he is obligated to pay.

We secure payment from those owing for arachin-vows. We do not secure payment from those owing chatas- or asham-offerings. We secure payment from those owing olah- and shelamim-offerings. Although it does not atone for him until he consents — as it says: voluntarily — we coerce him until he says, ‘I am willing.’ And so you say regarding bills of divorce for women — we coerce him until he says, ‘I am willing.’

The appraised [property] of orphans [is pro-claimed for sale for] thirty days, and the appraised [property] of the Temple [for] sixty days; and they proclaim [it for sale] in the morning and in the evening. [If] one consecrated his property, and he was liable for his wife’s kesubah, R’ Eliezer says: When he divorces her, he must vow not to derive any benefit from her. R’ Yehoshua says: He need not [vow]. In a similar vein, Rabban Shimon ben Gamliel said: Also, [if there is] a guarantor to a woman’s kesubah, and her husband was divorcing her, he must vow not to derive any benefit from her, lest he conspire against this one’s property and take back his wife.

[If] one consecrated his property, and he was liable for [his] wife’s kesubah or [a debt to] a creditor, the wife cannot collect her kesubah from Temple property, nor can the creditor collect his debt [from it]. Rather, the one who redeems it, redeems it on the condition of giving the wife her kesubah or the creditor his debt. [If] one consecrated [property worth] ninety manehs, and his debt was one hundred manehs, he adds another dinar and he redeems this property with it, on the condition of giving the wife her kesubah or the creditor his debt.

Although they said: We secure payment from those obligated for erech-vows, we allow him food [for] thirty days, clothing [for] twelve months, a bed [made up] with bedding, shoes, and tefillin; for himself, but not for his wife or for his children. If he was a craftsman, we allow him two tools of each kind: a carpenter is given two planes and two saws. R’ Eliezer says: If he was a plowman, they give him his yoke of oxen; a donkey driver, they give him his donkey.

[If] he had many of one kind and few of another kind, we do not tell him to sell some of the many and to buy for himself some of the few; rather, we give him two kinds of the many and whatever he has of the few. [If] one consecrates his property, they assess for him his tefillin.

Whether one consecrates his property, or one vows his own erech — he has nothing of his wife’s clothing, or of his children’s clothing, or of the dyed [garments] that he dyed for them, or of the new shoes that he bought for them. Although they said: Slaves are sold with their garments to enhance their value, for if clothing is purchased for him for thirty dinars, his value increases a maneh; and so it is with a cow, if they hold it until the market day, its value increases; and so it is with a pearl, if they bring it up to the large city, its value increases — the Temple treasury has only its place and its time.

One does not consecrate [ancestral land] less than two years before the Yovel, nor does one redeem [it] less than a year after the Yovel. We do not reckon months in [respect to] the Temple treasury; but the Temple treasury reckons months. [If] one consecrates his field at the time of Yovel, he gives for [an area in which] a chomer of barley may be sown fifty silver shekels. [If] there were clefts ten tefachim deep there, or rocks ten tefachim high, they are not measured with it; [if they are] less than that, they are measured with it. [If] he consecrated it two or three years before the Yovel, he gives a sela and pundyon per year. If he said, ‘I will give the amount for each year in [that] year,’ we pay him no heed, but he must give it all at once.