Ketubot 139
אמר רב חסדא אמר מר עוקבא הלכתא בין שאמר תנו ובין שאמר אל תתנו נותנין להם כל צורכם הא קיימא לן הלכה כרבי מאיר דאמר מצוה לקיים דברי המת ה"מ במילי אחרניתא אבל בהא מינח ניחא ליה והא דאמר הכי לזרוזינהו הוא דאתא
Hisda said in the name of Mar Ukba: The law is that whether [the dying man] said, “Give” or “give no more,” they give them all that they require. But do we not hold that the halakhah is in agreement with R. Meir who said that it is a mitzvah to carry out the instructions of a dying man? This applies to other matters, but in this case [the father] would be satisfied [that his children should be provided with all they need]; and the reason he said this was to encourage them.
אמר רפרם לא שנו אלא שאין שם אפוטרופוס אבל יש שם אפוטרופוס אין מקחן מקח ואין ממכרן מכר
Rafram explained: This has been taught in the case only where no guardian had been appointed, but where a guardian had been appointed neither their purchase nor their sale has any legal validity.
ממאי מדקתני אין מעשה קטנה כלום ודלמא היכא דאיכא שליש שאני א"כ ליתני אבל בקטנה יעשה שליש מה שהושלש בידו מאי אין מעשה קטנה כלום שמע מינה אפילו בעלמא:
From where do we know this?... From that which is taught, “There is no validity to the act of a minor.” But might not the case where a trustee had been appointed be different? If so, it should have been stated, “But in the case of a minor, a trustee must act in accordance with the conditions of his trust” what does it mean, there is no validity at all in the act of a minor? Learn from this [that the same law is applicable] in all cases.
מתני׳ <big><strong>המדיר</strong></big> את אשתו מליהנות לו עד ל' יום יעמיד פרנס יתר מיכן יוציא ויתן כתובה
If a man forbade his wife by vow to have any benefit from him, for thirty days, he may appoint a provider, but if for a longer period he must divorce her and give her the ketubah.
רבי יהודה אומר בישראל חדש אחד יקיים ושנים יוציא ויתן כתובה בכהן שנים יקיים ושלשה יוציא ויתן כתובה
Rabbi Judah ruled: if he was an Israelite he may keep her [as his wife, if the vow was] for one month, but must divorce her and give her the ketubah [if it was for] two months. If he was a priest he may keep her [as his wife, if the vow was] for two months, but must divorce her and give her the ketubah [if it was for] three.
המדיר את אשתו שלא תטעום אחד מכל הפירות יוציא ויתן כתובה ר' יהודה אומר בישראל יום אחד יקיים שנים יוציא ויתן כתובה ובכהן שנים יקיים שלשה יוציא ויתן כתובה
If a man forbade his wife by vow from tasting any kind of produce he must divorce her and give her the ketubah. Rabbi Judah ruled: if he was an Israelite he may keep her [as his wife, if the vow was] for one day, but must divorce her and give her the ketubah [if it was for] two days. If he was a priest he may keep her [as his wife, if the vow was] for two days, but must divorce her and give her the ketubah [if it was for] three.
המדיר את אשתו שלא תתקשט באחד מכל המינין יוציא ויתן כתובה ר' יוסי אומר בעניות שלא נתן קצבה ובעשירות שלשים יום:
If a man forbade his wife by vow that she should not adorn herself with any type of adornment he must divorce her and give her the ketubah. Rabbi Yose says: [this refers] to poor women if no time limit is given, and to rich women [if the time limit is] thirty days.
<big><strong>גמ׳</strong></big> וכיון דמשועבד לה היכי מצי מדיר לה כל כמיניה דמפקע לה לשיעבודה
GEMARA. Since he is under an obligation to [maintain] her how can he forbid her by a vow [from deriving any benefit from him]? Does he have the power to cancel his obligation?
והתנן קונם שאיני עושה לפיך אינו צריך להפר אלמא כיון דמשעבדא ליה לאו כל כמינה דמפקע ליה לשיעבודיה הכא נמי כיון דמשועבד לה לאו כל כמיניה דמפקע לה לשיעבודה
For surely we have learned: [If a woman said to her husband] “Konam, that which I produce for your mouth” he need not annul her vow. Therefore, since she is obligated to him, she does not have the power to cancel her obligation, so too here since he is obligated to her, he does not have the power to cancel his obligation.