הכל מעריכין (dedicate the value of a person or of an animal unfit for the altar) – "הכל" /everyone includes a male who is thirteen years and one day old who did not bring forth two [pubic] hairs, that he dedicates the value of a person or of an animal unfit for the altar, or he is a minor one year before he (or she) reaches majority/adulthood [if it can be shown that the child understood the nature of the vow] (which is based upon Numbers 6:2: “If anyone, man or woman כי יפלא/explicitly utters a Nazirite’s vow to set himself apart for the LORD”), and he is called מופלא/uttering a distinct vow because they examine him if he knows how to utter a vow distinctly and to explain in the name of Whom he made the vow, and in the name of whom he dedicated [to the altar]. And even though it is written (Leviticus 27:2): “[Speak to the Israelite people and say to them:] When anyone explicitly vows/"איש כי יפלא נדר בערכך" [to the LORD the equivalent for a human being],” when he is near his period of maturity/adulthood, he is called a man (i.e., an adult) in this matter. And [the word] "הכל"/everyone that also refers to [the individual who is] the subject of the valuation, including someone disfigured/disgraced and/or afflicted with boils, who is not worth anything [financially]. For you might think that I would say that a vow of assessment of a person or animal dedicated to the sanctuary, as it is written (Leviticus 27:2 -see above), he whose person has a value, can vow the value of a person or an animal, but he whose person has no value cannot (see Tractate Arakhin 2a), which comes to tell us that [the word] "הכל"/everyone that refers to those entitled to dedicate, because it is taken for being dedicated, and those being dedicated is necessary [to teach] to include those who are younger than a month old, which can be dedicated [for a sacrifice] even though they are not the subject of valuation.

מעריכין – if a person said about someone, “I vow the value of so-and-so,” he gives the value of that individual according to his years as it is determined in the [Torah] portion of valuations, as the vow of value is regulated by the condition of the person whose value is vowed.

ונערכין – if another person said about him, “the value of this individual is upon me” or he said himself, “I vow my own value,” (see Talmud Arakhin 7b).

נודרין – if he said: “the monetary value of so-and-so is upon me,” he must give according to what is appropriate to be sold in the marketplace.

ונידרין – another person said regarding him: “the monetary value of so-and-so is upon me,” or he himself said: “the monetary value is upon me.”

כהנים ולוים – it was necessary for him (i.e., the teacher of this Mishnah) to teach us that they (Kohanim and Levites) are valuated, for you might think that I would say, since it is written (Leviticus 27:8): “[But if one cannot afford the equivalent,] he shall be presented before the priest, and the priest shall assess him,” an Israelite comes before a Kohen but not a Kohen before a Kohen, therefore, a Kohen is not [personally involved] in valuation, for if he is poor, we do not call upon him: “he shall be presented before the priest,” it comes to tell us that Kohanim are included in the laws of Arakhin/valuation, and since it teaches Kohanim [in the Mishnah], it also teaches Levites and Israelites [in the Mishnah].

נשים ועבדים – that the woman pays when she becomes a widow or when she becomes a widow or when she becomes a divorcee, whereas the slave [pays] when he is freed.

טומטום ואנדרוגינוס נודרים ונידרים – for behold they have monetary value.

ומעריכין –(pledge the valuation/dedicate the value of a person or an animal unfit for the altar) – of others, if they said, “the valuation of so-and-so is upon me,” they give the valuation of that individual.

אבל לא נערכין – if he said: “my value is upon me,” or another person said about them: “the value of so-and-so is upon me” (regarding someone who is of doubtful sexual traits or exhibits traits of both sexes), he did not say anything, for a male and a female are mentioned In the [Torah] portion of Arakhin/valuation, until he will be a real male or [she] a real female.

פחות מבן חודש נידר – if [another] person said: “his monetary value is upon me,” because he is worth something fiscally.

אבל לא נערך – for the word ערך/valuation is not mentioned in this [Torah] portion other than with something from one month old and beyond.

הנכרי ר' מאיר אומר נערך – two Biblical verses are written in the [Torah] portion of Arakhin/valuation – one is an amplification and the other is a restriction. The words "בני ישראל" /Israelites (see Leviticus 27:2), excludes heathen. [The words] "איש כי יפלא"/When anyone explicitly vows, amplifies/expands upon "כל איש"/every person, and even a heathen [is included] by implication. Rabbi Meir holds that a heathen is subject to the pledge of Valuation [by others] but does not pledge the Valuation [of others], for we found that Scripture amplified those who are subject to the pledge of Valuation by others more than pledging the Valuation of others, for a deaf-mute, imbecile and a minor are subject to the pledge of Valuation by others, but they do not pledge the Valuation of others, therefore, it is sufficient that the restriction is for those who pledge the Valuation of others and the amplification is for those subject to the pledge of Valuation by others.

ר' יהודה אומר נכרי מעריך ואינו נערך – for we have found that a person who is of doubtful sexual traits and a person who exhibits elements of both sexes pledge the Valuation [of others] but are not subject to the pledge of Valuation by others. And the Halakha is according to Rabbi Yehuda. Therefore, a heathen who said: “the value of this Israelite person is upon me is liable to give according to the years of the determined value in the [Torah] portion [of Arakhin]. But an Israelite who said: “the value of this particular heathen is upon me,” or a heathen who said, “my value is upon me,” did not say anything.

הגוסס – is not subject to the vow [of payment of their worth to another], for he stands to be dead.

ולא נערך – as it is written (Leviticus 27:8): “he shall be presented…and [the priest] shall assess him,” but this one (i.e., the person at the point of death) is presentable nor assessable.

והיוצא ליהרג – that the proceedings [of his trial] are finished (i.e., the sentence has been pronounced) in an Israelite court. But if he goes to be killed at the hands of the [heathen] kingdom, it does not matter whether it is a kingdom of Israelites or a kingdom of heathens, everyone holds that he pledges the Valuation [of others] and he is subject to the Valuation [by others].

לא נידר – that he is not worth anything [monetarily].

ולא נערך – as it is written (Leviticus 27:29): “No human being who has been proscribed can be ransomed; [he shall be put to death].”But Rabbi Haninah ben Akaviah who stated that he is subject to the Valuation [of others], maintains this Biblical verse (Leviticus 27:29): “No human being who has been proscribed” for a different exposition.

ר' יוסי אומר כו' – Rabbi Yossi and the first Tanna/teacher do not disagree regarding a person who takes a vow and makes an assessment and who sanctifies. But they disagree if it caused damaged. The first Tanna/teacher holds, if it caused damage, it is exempt from payment/indemnity. For even if the one who causes damage is liable for indemnity/payment from the Torah, a loan that is written about in the Torah is not equivalent to something written in a document, but it is an oral loan. And an oral loan does not collect from the heirs. But Rabbi Yossi holds, that the loan that is written in the Torah is equivalent to a loan written in a document and he collects from the heirs. But the Halakha is according to the first Tanna/teacher. But after they have established that an oral loan collects from the heir, the Jewish court collects his money and they pay for what he has damaged.

אין ממתינין לה עד שתלד – for you might have thought that offspring, the monies belong to the husband, as it is written (Exodus 21:22): “the one responsible shall be fined according to the woman’s husband may exact from him.” But we don’t cause him to lose, as it comes to teach us as it is written (Deuteronomy 22:22): “both of them – the man and the woman with whom he lay – shall die,” also including the offspring.

ישבה על המשבר – it is the place of sitting for the woman in labor is called משבר/the travailing stool.

ממתינין לה עד שתלד – for since it (i.e., the fetus) is uprooted/removed to depart, it is another body and is not like the body of the mother.

נהנין בשערה – it is not an actual hair that is stated, but rather a wig that she had from the hair of another woman tied to her hair. And especially when she said [to them]: “Give it to my daughter or to so-and-so (i.e., another woman), for since she said, “Give it,” she revealed her intention that it is not appropriate for her that it would be like her body to prohibit it, and when it is taken from a living person it is similar. But for another matter, it is prohibited, for the strangeness of the dead is prohibited to derive benefit from it.

בהמה שנהרגה אסורה בהנאה – even its hair.