‘Such-a-one is forbidden by vow to have any benefit from me, and I do not know what I shall do’; then the shopkeeper may give food to the one and take payment from the other. If the first needed to build his house or to put up his wall or to reap his field, the other may go to the labourers and say, ‘Such-a-one is forbidden by vow to have any benefit from me, and I do not know what I shall do’; then they may go and work with the one and take their hire from the other.
8. If they were on a journey together and the first man had naught to eat, the other may give the food to a third person as a gift, and the first is permitted to use it. If there was none other with them he may lay the food on a stone or on a wall and say, ‘This is ownerless property for all that wish’, and the other may take and eat it. But this R. Jose forbids.
5. x. If two jointholders made a vow to have no benefit the one from the other, neither may enter their [common] courtyard.1 R. Eliezer b. Jacob says: Each may enter the portion that belongs to him, but each is forbidden to put there a mill-stone or an oven, or to rear fowls. If only one was forbidden by vow to have any benefit from his fellow, he may not enter the courtyard. R. Eliezer b. Jacob says: He may say to the other, ‘I will enter my portion but I will not enter thine’, and they compel him that vowed to sell his portion.
2. If a man from the street was forbidden by vow to have any benefit from one of the jointholders, he may not enter the courtyard. R. Eliezer b. Jacob says: He may say to him, ‘I will enter the portion belonging to thy fellow', but I will not enter thine’.
3. If a man was forbidden by vow to have any benefit from his fellow, and his fellow had a bath-house or an olive-press in the town which were hired [to others], and he still had rights therein, the other is forbidden to use them; but if his fellow no more had rights therein, he is permitted to use them. If a man said to his fellow, ‘Konam\ if I enter thy house’, or ‘if I buy thy field’, and his fellow died or sold his property to another, his vow is not binding. [But if he said,] 'Konam\ if I enter this house’, or ‘if I buy this field’, and his fellow died or sold his property to another, the vow is still binding.
4. [If a man said to his fellow,] ‘May I be to thee as a thing that is banned!’ he against whom the vow is made is forbidden [to have any benefit from him]; [if he said,] ‘Be thou to me as a thing that is banned!’ he that makes the vow is forbidden [to have any benefit from the other]; [if he said,] ‘May I be to thee and thou to me [as a thing that is banned], then each is forbidden [to have any benefit from the other]; both are per¬ mitted the things that belong to them that came up from Babylon,2 but forbidden the things that belong to the [people of that] town.3 5. Which are the things that belong to them that came up from Babylon? The like of the Temple Mount, the courts of the Temple,4 and the well that is midway on the road.s And which are the things that belong to the [people of that] town? The public place, the bath-house, the synagogue, the Ark [of the Law], and the Books [of Scripture]. Yet one may assign his share [in these] to the President [of the court; then his fellow that was for- 1 1 Which is too small to be divided. See B.B. i*.
3 Inalienable property which can be deemed ownerless. Cf. Shcbi. 6'.
J Of which each citizen is a jointholder.
4 Sce(p. 589, n. 11. 5 Made for the pilgrims from Babylon to Jerusalem.
bidden by vow to have any benefit from him may have benefit from them]. R. Judah says: It is all one whether he assigned it to the President or to a private person. How does he that assigns it to the President differ from him that assigns it to a private person? If he assigned it to the President he need not grant him title; but if to a private person he must grant him title. But the Sages say: It is the same either way: they must grant title; they spoke of the President only as of a usual matter. R. Judah says: The people of Galilee need not assign their share, since their fathers have done so for them already.1 6. If a man was forbidden by vow to have any benefit from his fellow, and he had naught to eat, his fellow may give [the food] to another as a gift, and the first is permitted to use it. It once happened that a man at Beth Horon, whose father was forbidden by vow to have any benefit from him, was giving his son in marriage, and he said to his fellow, ‘The court¬ yard and the banquet are given to thee as a gift, but they are thine only that my father may come and eat with us at the banquet*. His fellow said, ‘If they are mine, they are dedicated to Heaven’.* The other answered, ‘I did not give thee what is mine that thou shouldest dedicate it to Heaven’. His fellow said, ‘Thou didst give me what is thine only that thou and thy father might eat and drink and be reconciled one with the other, and that the sin should rest on his head!’ When the case came before the Sages, they said: Any gift which, if a man would dedicate it, is not accounted dedi¬ cated, is not a [valid] gift.
6. 1. If a man vowed to abstain from ‘what is cooked’ he is permitted what is roasted or seethed. If he said, ‘ Konam! if I taste cooked food’, he is forbidden whatsoever is cooked as a mess in a pot but permitted what is cooked in solid form, and he is permitted lightly boiled eggs or gourds prepared in hot ashes.
2. If he vowed to abstain from what is 'prepared in a pot’, he is forbidden only food that needs boiling. If he said, ‘Konam! if I taste aught that enters the pot’, he is forbidden whatsoever is cooked in a pot.
3. [If he vowed to abstain] from ‘what is preserved’, he is forbidden only preserved vegetables. [If he said, ‘ Konam\ ] if I taste aught that is pre¬ served’, he is forbidden all preserved food. [If he vowed to abstain] from what is seethed, he is forbidden only seethed flesh; [but if he said, ‘Konam!] if I taste aught that is seethed’, he is forbidden all seethed dishes. [If he vowed to abstain] from what is roasted, he is forbidden only roasted flesh. So R. Judah. [If he said, ‘Konam!] if I taste aught that is roasted’, he is forbidden all roasted dishes. [If he vowed to abstain] from what is salted, he is forbidden only salted fish; [but if he said, ‘Konam!] if I taste aught that is salted’, he is forbidden all salted foods.
4. [If he said, ‘Konam!] if I taste of fish or fishes’, he is forbidden them, large or small, salted or unsalted, raw or cooked, but he is permitted pickled chopped fish and brine. If he vowed to abstain from ‘small-fish’, he is forbidden pickled chopped fish, but he is permitted brine and fish- brine. If3 he vowed to abstain from pickled chopped fish he is forbidden4 brine and fish-brine.
1 The Galileans were a contentious people, and because of their proneness to vows depriving their fellow-citizens of the common possessions, these were all vested by a former generation in the President of the court. 1 To the Temple. See. Lev. 27'".
1 Some texts omit this sentence. 4 Some texts read ‘permitted’.
THIRD DIVISION: NASHIM t. If he vowed to abstain from milk he is permitted whey. R. Jose for¬ bids it. [If he vow'ed to abstain] from whey he is permitted milk. Abba Saul says: If a man vowed to abstain from cheese, he is forbidden it whether salted or unsalted.
6. If a man vowed to abstain from flesh, he is permitted broth and meat-sediment. R. Judah forbids it. R. Judah said: It once happened that R. Tarfon forbade me1 eggs which had been cooked therein. They answered R. Judah: It was indeed so, [yet] when? When he said, ‘Let this flesh be forbidden me!’ — since if a man vows to abstain from aught and it is mixed with aught else and is enough to give its flavour, the other, too, is forbidden.
7. If a man vowed to abstain from wine he is permitted a cooked dish which has in it the taste of wine. If he said, ‘ Konaml if I taste of this wine’, and it fell into a cooked dish, and it was enough to give its flavour, it is forbidden. If a man vowed to abstain from grapes he is permitted wine; if from olives, he is permitted oil of olives, If he said, ‘Konaml if I taste of these olives or grapes’, he is forbidden both them and what comes from' them.
8. If he vowed to abstain from dates he is permitted date-honey; if from winter grapes he is permitted vinegar made from winter grapes. R. Judah b. Bathyra says: If it is called after the name of that from which it is made, and it was from that that a man had vowed to abstain, he is also forbidden what comes from it. But the Sages permit it.
9. If a man vowed to abstain from wine, he is permitted the wine of apples; if from oil, he is permitted sesame-oil; if from honey, he is per¬ mitted date-honey; if from vinegar, he is permitted winter-grape vinegar; if from leeks, he is permitted shallots; if from vegetables, he is permitted wild vegetables, since each has its special name.2 10. [If a man vowed to abstain] from cabbages he is also forbidden young cabbage-shoots;3 but if from young cabbage-shoots he is permitted cabbages; if from grits he is also forbidden grits-pottage4 (but R. Jose permits it); [but if he vowed to abstain] from grits-pottage he is permitted grits; if from grits-pottage he is also forbidden garlic (but R. Jose permits it); [but if he vowed to abstain] from garlic he is permitted grits-pottage; if from lentils, he is also forbidden lentil-cakes (but R. Jose permits them); if from lentil-cakes he is permitted lentils. [If a man said, ‘ Konam!] if, I taste of wheat in any form!’ he is forbidden it whether as flour or bread.. [If he said, ‘Konaml] if I eat grits in any form’, he is forbidden them whether raw or cooked. R. Judah says: [If he said], 'Konaml if I taste either grits or wheat’, he is permitted to chew them rawT.
7. 1. If a man vowed to abstain from vegetables, he is permitted gourds; but R. Akiba forbids them. They said to R. Akiba: If a man said to his agent, ‘Bring me vegetables’, cannot the agent say, ‘I could find only gourds’? He answered: That is so, but could he not also say, ‘I could find only pulse’? — yet gourds are included among vegetables, and pulse is not included among vegetables. Moreover he is forbidden fresh Egyptian beans, but he is permitted them when dried.
2. If a man vowed to abstain from corn, he is forbidden dried Egyptian : Some texts read 'us’. 2 Cf. Neg. 14s; Par. it’.
4 A concoction of grits, oil, and garlic.
J Heb. asparagus.
beans. So R. Meir. But the Sages say: He is forbidden only the Five Kinds.1 R. Meir says: If a man vowed to abstain from [field-jproduce, he is forbidden only the Five Kinds; but if he vowed to abstain from corn he is forbidden all [such like things], and he is permitted only fruits of the tree and vegetables.
3. If a man vowed to abstain from raiment, he is permitted sackcloth,2 curtains, or hangings. If he said, 'Konam! if I wear aught of wool’, he is permitted to clothe himself with wool -shearings; if he said ['Konam!] if I wear aught of flax’, he is permitted to clothe himself with stalks of flax. R. Judah says: All depends on him that vows: if he was heavily laden and perspired and breathed heavily and said, ‘ Konam! if wool or flax come upon me', he is permitted to wear them, but not to fold them up as a load on his back.
4. If a man vowed not to enter the house, he is permitted to enter the upper room. So R. Meir. But the Sages say: An upper room is included in the term ‘house’. But if a man vowed not to enter the upper room he is permitted to enter the house.
5. If a man vowed to abstain from a bed he is permitted a couch. So R. Meir. But the Sages say: A couch is included in the term ‘bed’. But if a man vowed to abstain from a couch he is permitted a bed. If a man vowed not to enter a town he is permitted to enter within the town’s Sabbath limit,3 but he is forbidden to enter within the confines4 of the town. If a man vowed not to enter a house, he is forbidden to enter beyond the jamb of the door inwards. s 6. If a man said, ‘ Konam be these fruits to me!’ or ‘May they be Konam for my mouth!’ or ‘May they be Konam to my mouth!’ he is forbidden aught for which he may exchange them or that may grow from them. [But if he said, Konam!] if I eat or if I taste [of them]!’ he is permitted aught for which he may exchange them or that may grow from them. [This applies] to produce whose seed perishes, but if its seed does not perish, what grows from it and what grows from this again are forbidden.
7. If a man said to his wife, ‘Konam be the work of thy hands tome! Konam be they for my mouth! Konam be they to my mouth!’ he is for¬ bidden aught for which he may exchange them or that may grow from them. [If he said, 'Konam\] if I eat or if I taste [of them]!’ he is permitted aught for which he may exchange them or that may grow from them. [This applies] to produce whose seed perishes, but if its seed does not perish, what grows from it and what grows from this again are forbidden.
8. [If a man said to his wife, ‘ Konam!] if I eat aught that thou makest until Passover!’ [or] ‘if I wear aught that thou makest until Passover!’ and she made [them] before Passover, he is permitted to eat or to wear them after Passover. [But if he said, ‘Konam!] if I eat aught that thou makest before Passover!’ [or] ‘if I wear aught that thou makest before Passover!’ and she made them before Passover, he is forbidden to eat or to wear them after Passover.
9. [If he said, ‘Konam be] any benefit that thou hast from me before Passover if thou goest to thy father’s house before the Feast [of Taber¬ nacles]!’ and she went before the Feast, she is forbidden to have any benefit from him before Passover; but if [she went] after Passover, to such 1 See Hal!. 1 1; Pes. 2*; Men. io’. They are wheat, barley, spelt, goat-grass, and oats.
JH9 274 THIRD DIVISION: NASHIM applies [the law], He shall not profane his word.1 [If he said, Konam be] any benefit thou hast from me before the Feast if thou goest to thy father’s house before Passover!’ and she went before Passover, she is forbidden to have any benefit from him before the Feast; but she is permitted to go after Passover.
8. i. If a man said, ‘Konam! if I taste wine to-day’, it is forbidden him only until nightfall; [if he said,] ‘this week’, it is forbidden him throughout the week, and the [next] Sabbath is included in that past week; [if he said], ‘this month’, it is forbidden him throughout the month, and the first day of the [next] month is included in the following month; [if he said,] ‘this year’, it is forbidden him throughout the year, and the first day of the [next] year is included in the following year; [if he said,] ‘this week-of- years’, it is forbidden him throughout the week-of-years, and the Seventh Year is included in that past week-of-years. But if he said, ‘One day’, ‘one week’, ‘one month’, ‘one year’, or ‘one week-of-years’, it is forbidden him from [that] day until [the same moment on the next] day [or month or year or week-of-years], 2. [If he said,] *...until Passover’, it is forbidden him until Passover is come; [if] ‘until it is [Passover]’, it is forbidden him until Passover is over; [if] ‘until before Passover’, R. Meir says: It is forbidden him until Passover is come. But R. Jose says: Until it is over.
3. [If he said,] *...until harvest’, ‘until the vintage’, ‘until the olive¬ gathering’, it is forbidden him only until these times are come. This is the general rule: whatsoever has a set duration,2 and a man has said ‘until it is come’, his vow is binding until that time is come. If he said, ‘...until it is [Passover or the Feast of Tabernacles]’, it is binding until the season is over. And whatsoever has not a set duration,3 whether a man has said ‘until it is’, or ‘until it is come’, his vow is binding only until the season is come.
4. [If he said,] ‘...until summer’ or ‘until it is summer’ [his vow is binding] until the people bring in [the fruit] in baskets. [If he said,] *...until the summer is over’, it is binding until the knives are put away.4 [If he said,] ‘...until harvest’, [it is binding] until people begin to gather the wheat harvest, but not the barley harvest. All depends on the place where the man vowed: if in the hill-country, [it is decided] according to [harvest-time in] the hill-country; if in the valley, according to [harvest¬ time in] the valley.
5. [If he said,] ‘...until the rains’ or ‘until it is [the time of] rains’, [his vow is binding] until the second shower has fallen.5 Rabban Simeon b. Gamaliel says: Until the time is come for the [second] shower. [If he said,] ‘...until the rains are over’, [it is binding] until Nisan is over.6 So R. Meir. But R. Judah says: Until Passover is over. [If he said,] ‘ Konam! if I taste wine this year’, and the year was made a leap-year, it is forbidden him during that year and also during the added month. [If he said, *...until the beginning of Adar’, [it is forbidden him] until the beginning of First Adar. [If he said,] '...until the end of Adar’, [it is 1 Num. 305. 2 Passover or Tabernacles. 1 Such as harvest or the vintage.
4 The meaning of the Hebrew i3 uncertain. Other renderings are: ‘until the figs are laid in layers’, ‘until the matting is folded up’.
s See Shebi. 9*. It usually falls in November.
6 March- April.
forbidden him] until the end of First1 Adar. R. Judah says: If he said, Konam\ if I taste wine until it is Passover’, it is forbidden him only until Passover-night, since his intention was but [to signify] the time when it is the custom of men to drink wine.
6. If he said, ‘Konaml if I taste flesh until it is the time of the Fast’,2 it is forbidden him only until the night of the Fast, since he only intended [to signify] the time when it is the custom of men to eat flesh. His son, R. Jose, says: If a man said, ‘ Konam! if I taste garlic until it is Sabbath’, it is forbidden him only until the night of Sabbath, since he only intended [to signify] the time when it is the custom of men to eat garlic.
7. If a man said to his fellow, ‘Konam! if I have any benefit from thee unless thou come and take for thy children a kor3 of wheat and two jars of wine’, such a one may break his vow without recourse to a Sage, and [the other] can say to him, ‘Didst thou not but speak so in my honour? — but this is my honour’.4 So, too, if a man said to his fellow, ‘ Konam be the benefit thou hast from me if thou come not and give my son a kor of wheat and two jars of wine!’ R. Meir says: The vow is binding until he gives [him them]. But the Sages say: He, too, may break his vow without recourse to a Sage, and he can say to his fellow, ‘Lo, it is as though I had already received them’. If they importune a man to marry his sister’s daughter and he says, 'Konam! if she ever has any benefit from me’, (so, too, if a man divorces his wife and says, 'Konaml if my wife has ever any benefit from me’) they are [still] allowed to have benefit from him, since his vow had reference only to marriage with them. If a man importuned his fellow to eat with him, and his fellow said, ‘Konam! if I enter thy house’, or ‘if I taste a drop of cold water of thine’, it is permitted him to enter the other’s house or to drink cold water with him, since his vow had reference only to eating and drinking [at that meal in particular].
9. 1. R. Eliezer says: They may open for men the way [to repentance] by reason of the honour due to father and mother.5 But the Sages forbid it. R. Zadok said: Rather than open the way for a man by reason of the honour due to father and mother, they should open the way for him by reason of the honour due to God;6 but if7 so, there could be no vows. But the Sages agree with R. Eliezer that in a matter between a man and his father and mother, the way may be opened to him by reason of the honour due to his father and mother.
2. Moreover R. Eliezer said: The way may be opened by reason of what befalls unexpectedly. But the Sages forbid it. Thus if a man said, 'Konaml if I have any benefit from such-a-one’, and this one became a Scribe or was about to give his son in marriage, and the other said, ‘Had I known that he would become a Scribe or was about to give his son in marriage, I had not made my vow’; [or if a man said,] 'Konaml if I enter this house’, and the house was made into a synagogue, and he said, ‘Had I known that it would be made into a synagogue I had not made my vow’, 1 Variant: 'second’. 1 Day of Atonement. 7 App. II, D.
4 Not to take the present.
s e.g. they say to him, 'If thou hadst known that thy parents would be despised for bring¬ ing up a son so light-minded in his vows, wouldst thou have made thy vow?’
® ‘If thou hadst known that he who vows is evil in God's sight, wouldst thou have made thy vow?’
7 Rashi reads: ‘But if thou sayest so there could be no vows’. Other authorities read: ‘They (the Sages) said to him: If so, there could be no vows’.
276 THIRD DIVISION: NASHIM such a vow R. Eliezer declares not to be binding, but the Sages declare it binding.
3. R. Meir says: There are things which seem such as befall unexpectedly, yet are not such as befall unexpectedly; and the Sages agree1 with him. Thus if a man said, ‘ Konam! if I marry such-a-one, for her father is evil’, and they told him that he was dead or had repented; [or if he said,] ‘ Konam! if I enter this house, for an evil dog is in it’, [or] ‘for there is a snake in it’, and they told him that the dog was dead, or that the snake was killed, these are things which seem such as befell unexpectedly, yet are not such as befall unexpectedly. And the Sages agree1 with him.
4. Moreover R. Meir said: They may open the way by reason of what is written in the Law, and say to him, ‘Hadst thou known that thou wouldst transgress the command Thou sha/t not take vengeance, or Thou shah.not bear any grudge,1 or Thou shall not hate thy brother in thv heart / or Thou shall love thy neighbour as thyself 4 or That thv brother may live with theef [wouidst thou then have made thy vow?] — perchance he mav grow poor and then thou wilt be unable to succour him'. If he said, ‘Had I known that this was so, I had not made my vow’, then he may be released from his vow.
5. They may open the way for a man by reason of his wife’s Ketubah.6 It once happened that a man vowed to have no benefit from his wife, whose Ketubah was 400 denars. She came before R. Akiba and he declared him liable to pay her her Ketubah. He said, ‘Rabbi, my father left but 800 denars, and my brother took 400 denars and I took 400; is it not enough that she should take 200 denars and I 200?’ R. Akiba said to him. ‘Even if thou must sell the hair of thy head thou shalt pay her her Ketubah'. The husband answered, ‘Had I known that this was so, I had not made my vow’, and R. Akiba released him from his vow.
6. They may open the way for a man by reason of Festival-days and Sabbaths.7 Beforetime they used to say: On these days a vow is not bind¬ ing but on all other days it is binding. But later R. Akiba came and taught that if a vow is not held binding8 in part9 it is not binding at all.
7., Thus if a man said, 'Konam! if I have any benefit from any of you’, and it was held not binding for one of them, it is not binding for any of them. [If he said, ‘ Konam\ ] if I have any benefit from this and that and that.. and the first is declared permitted,10 they are all permitted; if the last is declared permitted, the last is permitted but all [the rest] are forbidden; if the one midway is declared permitted, from that to the last all are permitted, and from that to the first all are forbidden. [If a man said,] 'Korban be the benefit I have from this! Korban be the benefit I have from that!’ they need to open for him the way [to repentance] for each separate vow.
S. [If a man said,] ‘ Konam! if I taste of wdne, for wine is bad for the stomach’, and they said to him, ‘But is not old wine good for the stomach?’ then old wine is permitted to him, and not only is old wine permitted, but ail wine. [If he said,] 'Konam! if I taste of onions, for onions are bad 7 If, for example, he had vowed to fast for a period of days, but forgot that the period covered certain Festival-days and Sabbaths, when fasting would be improper.
8 But m4y be discontinued on a Sabbath or Festival-day.
9 Variant: 'in its entirety’.
10 If his vow touching that thing was declared not binding.
for the heart’, and they said to him, ‘But is not the Cyprus onion good for the heart?’ then Cyprus onions are permitted to him, and not only are Cyprus onions permitted, but all onions. Such a case once happened and R. Meir declared all onions permitted.
9. They may open the way [to repentance] for a man by reason of his own honour and that of his children. They say to him, ‘Hadst thou known that to-morrow people would say of thee, Such is the character of such-a- one who divorces his wives! And of thy daughters they will say, They are daughters of a divorced woman! What befell their mother that she was divorced? [ — wouldst thou then have made thy vow?]’ If he said, ‘Had I known that it would be so I had not made my vow’, he is released [from his vow].
10. [If a man said,] ‘Konam! if I marry the ugly woman such-a-one’, though she was indeed beautiful; or ‘the black woman such-a-one’, though she was indeed white; or ‘the short woman such-a-one’, though she was indeed tall; she is [yet] permitted to him, not because she was ugly and became beautiful, or black and became white, or short and became tall, but because it was a vow made in error. It once happened that a man vowed to have no benefit from his sister’s daughter; and they brought her to the house of R. Ishmael and beautified her. R. Ishmael said to him, ‘My son, didst thou vow to abstain from this one?’ And he said, ‘No!’ And R. Ishmael released him from his vow. In that same hour R. Ishmael wept and said, ‘The daughters of Israel are comely but poverty destroys their comeliness!’ When R. Ishmael died the daughters of Israel raised a lament, saying, ‘Ye daughters of Israel, weep over R. Ishmael!’ So, too, it is said of Saul, Ye daughters of Israel, weep over Saul [who clothed you in scarlet delicately, who put ornaments of gold upon your apparel).1 10. 1. If a girl1 is betrothed, her father and her [betrothed] husband together revoke her vows.3 If the father revoked a vow but not the hus¬ band, or if the husband revoked it but not the father, the vow is not revoked; still less need this be said if one of them confirmed the vow.
2. If the father died the [sole] right does not fall to the [betrothed] husband, but if the husband died the [sole] right falls to the father. Herein the power of the father surpasses that of the husband. In another matter the power of the husband surpasses that of the father, in that a husband can revoke [her vows] when she is past her girlhood,4 but the father cannot revoke [her vows] when she is past her girlhood.
3. If she made a vow while she was still betrothed, and was divorced the same day and betrothed again the same day [and so forth], even to a hundred times, her father and her latest husband together revoke her vows. This is the general rule: if she had not, even for an hour, entered into a state of independence,5 her father and her latest husband together revoke her vows.
4. Among the disciples of the Sages, before the daughter of one of them left his control, the custom was for him to say to her, ‘Let every vow that thou hast vowed in my house be revoked’. So, too, the husband, before she entered into his control, used to say to her, ‘Let every vow that thou didst vow before thou earnest into my control be revoked’. For after she is * 2 Sam. i*4. 2 Aged twelve years and a day. 3 See Num. 30J~le.
4 When she is older than twelve years and a half.
5 Which she enters at marriage or at maturity (the age of twelve and a half).
278 THIRD DIVISION: NASHIM come into his control he cannot revoke [the vows that she had made before marriage].
5. A woman that was past her girlhood and that had waited the twelve months, or a widow the thirty days,1 [of them] R. Eliezer says: Since her betrothed husband is responsible for her maintenance he can revoke her vows. But the Sages say: Her husband cannot revoke her vows until she has entered into his control.