Mishnah Arakhin
1 א

הַכֹּל מַעֲרִיכִין וְנֶעֱרָכִין, נוֹדְרִים וְנִדָּרִים, כֹּהֲנִים וּלְוִיִּם וְיִשְׂרְאֵלִים, נָשִׁים וַעֲבָדִים. טֻמְטוּם וְאַנְדְּרוֹגִינוֹס, נוֹדְרִים וְנִדָּרִים וּמַעֲרִיכִין, אֲבָל לֹא נֶעֱרָכִין, שֶׁאֵינוֹ נֶעֱרָךְ אֶלָּא זָכָר וַדַּאי וּנְקֵבָה וַדָּאִית. חֵרֵשׁ, שׁוֹטֶה וְקָטָן, נִדָּרִין וְנֶעֱרָכִין, אֲבָל לֹא נוֹדְרִין וְלֹא מַעֲרִיכִין, מִפְּנֵי שֶׁאֵין בָּהֶם דָּעַת. פָּחוּת מִבֶּן חֹדֶשׁ, נִדָּר אֲבָל לֹא נֶעֱרָךְ:

All [persons] are fit to evaluate or to be made the subjects of evaluation, are fit to vow [another's worth] or have their worth vowed: priests, Levites and [ordinary] Israelites, women and slaves. The tumtum and the hermaphrodite are fit to vow [another's worth], or to have their worth vowed, and are fit to evaluate, but they are not fit to be made the subjects of evaluation, for the subject of evaluation must be definitely either male or female. A deaf-mute, an imbecile, or a minor are fit to have their worth vowed or be made the subject of evaluation, but they are not fit to make either a vow [of another's worth] or to evaluate, because they have no intelligence. A person less than one month old may have his worth vowed but not his valuation.

2 ב

הַנָּכְרִי, רַבִּי מֵאִיר אוֹמֵר נֶעֱרָךְ אֲבָל לֹא מַעֲרִיךְ. רַבִּי יְהוּדָה אוֹמֵר, מַעֲרִיךְ אֲבָל לֹא נֶעֱרָךְ. זֶה וָזֶה מוֹדִים, שֶׁנּוֹדְרִין וְנִדָּרִין:

A non-Jew: Rabbi Meir says: he can be evaluated but he cannot evaluate. Rabbi Judah says: he can evaluate but cannot be evaluated. Both agree that he can vow another's worth and have his worth vowed by others.

3 ג

הַגּוֹסֵס, וְהַיּוֹצֵא לֵהָרֵג, לֹא נִדָּר וְלֹא נֶעֱרָךְ. רַבִּי חֲנִינָא בֶּן עֲקַבְיָא אוֹמֵר, נֶעֱרָךְ, מִפְּנֵי שֶׁדָּמָיו קְצוּבִין, אֲבָל אֵינוֹ נִדָּר, מִפְּנֵי שֶׁאֵין דָּמָיו קְצוּבִין. רַבִּי יוֹסֵי אוֹמֵר, נוֹדֵר וּמַעֲרִיךְ וּמַקְדִּישׁ. וְאִם הִזִּיק, חַיָּב בַּתַּשְׁלוּמִין:

One at the point of death or about to be put to death cannot have his worth vowed, nor be evaluated. Rabbi Hanina ben Akavia says: he can be evaluated because his value is fixed, but his worth cannot be vowed because his worth is not fixed. Rabbi Yose says: he may vow, evaluate, and consecrate [to the sanctuary], and if he caused damage, he is obliged to make restitution.

4 ד

הָאִשָּׁה שֶׁהִיא יוֹצְאָה לֵהָרֵג, אֵין מַמְתִּינִין לָהּ עַד שֶׁתֵּלֵד. יָשְׁבָה עַל הַמַּשְׁבֵּר, מַמְתִּינִין לָהּ עַד שֶׁתֵּלֵד. הָאִשָּׁה שֶׁנֶּהֶרְגָה, נֶהֱנִין בִּשְׂעָרָהּ. בְּהֵמָה שֶׁנֶּהֶרְגָּה, אֲסוּרָה בַהֲנָיָה:

If a woman is about to be executed, they do not wait for her until she gives birth. But if she had already sat on the birthstool, they wait for her until she gives birth. If a woman has been put to death one may use her hair. If an animal has been put to death it is forbidden to make any use of it.