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.