תּלמוד אויף ויקרא 27:3

[Mishnah] ALL [PERSONS] ARE FIT TO EVALUATE OR TO BE MADE THE SUBJECTS OF VALUATION, ARE FIT TO VOW [ANOTHER'S WORTH] OR HAVE THEIR WORTH VOWED: — PRIESTS, LEVITES AND [ORDINARY] ISRAELITES, WOMEN AND SLAVES.

Rebbi Samuel bar Abba objected before Rebbi Joḥanan. Did we not state⁶⁹Mishnah ‘Arakhin 6:5.: “Both the person who dedicates⁷⁰He dedicates his entire property to the Temple. The administrators of the Temple have to foreclose all of his properties. and the one who vows his own valuation⁷¹He vows the amount specified in Lev. 27:1–8 as valuation, which for an adult male is fixed in v. 3 as 50 holy sheqel, interpreted as 50 tetradrachmas (Qiddushin 1:1, Note 339). exclude their wives’ and children’s clothing.⁷²The Mishnah there also excludes “dye which was dyed for them (the wife and children).” If R. Joḥanan is correct and by law the seller intends to benefit the owner of the money by which he is paid, who told the dyer or the clothier to transfer his intent from the husband, the giver of the money, to the wife and children, the beneficiaries?” He answered, nobody thought to include their wives’ and children’s clothing⁷³The problem in ‘Arakhin has nothing to do with our problem here since a vow is always subject to the exclusions stipulated by the person making the vow.. But did we not state: “My valuation on myself”; at the moment when he said, my valuation on myself, he only obligated himself for fifty tetradrachmas⁷¹He vows the amount specified in Lev. 27:1–8 as valuation, which for an adult male is fixed in v. 3 as 50 holy sheqel, interpreted as 50 tetradrachmas (Qiddushin 1:1, Note 339).. If he says, my valuation on myself on condition not to pledge what is worn by my wife and children? Rebbi Nasa in the name of Samuel bar Abba: One who says, my valuation on myself on condition not to pledge a particular thing, one cannot use that particular thing as a pledge⁷⁴Again, this is a reformulation of the previous statement in a form universally applicable.. Rav Hoshaia in the name of Samuel bar Abba: This implies that one does not foreclose valuations from movables by biblical decree⁷⁵If the administrators of the Temple operated according to a biblical decree, all stipulations would be invalid (cf. Ketubot 9:1, Note 5). If stipulations are respected, the process of foreclosure of movables cannot be biblical. but only from the rabbis.