Nedarim

GEMARA. It was taught: If a widow or a divorced woman declares, 'Behold! I will be a nazirite when I marry,' and she marries, — R. Ishmael said: He [the husband] can annul. R. Akiba ruled: He cannot annul. (And the mnemonic is Yelaly).  If a married woman declares, 'Behold! I will be a nazirite when I am divorced,' and she is divorced: R. Ishmael ruled: He cannot annul;  R. Akiba said: He can annul.  R. Ishmael argued: Behold, it is said, But every vow of a widow, and of her that is divorced … shall stand against her,  implying that the [incidence of] the vow must be in the period of widowhood or divorce.  [But] R. Akiba maintains: It is written, with whatever she hath bound her soul,  implying that the binding of the vow must be [created] in the period of widowhood or divorce. R. Hisda said: Our Mishnah agrees with R. Akiba.  Abaye said: It may agree even with R. Ishmael: in the Mishnah she made herself dependent upon a time factor; the period may end without her being divorced or the period may end without her being married;  but in the Baraitha she made the vow dependent upon marriage. 'This is the general rule,' taught with respect to a betrothed maiden,  is to extend the law to where the father accompanied the [betrothed] husband's messengers, or the father's messengers accompanied the [betrothed] husband's messengers, — that in the case of a betrothed maiden her vows are annulled by her father and husband.  'THIS IS THE GENERAL RULE,' taught in the chapter,  'Now these are the vows,' is meant to extend [the law] to where the father delivered her to her [betrothed] husband's messengers, or where the father's agents delivered her to the messengers of the [betrothed] husband, [and it teaches] that the husband cannot annul [vows] made [by her] previously. MISHNAH. THERE ARE NINE MAIDENS WHOSE VOWS  STAND:  [i] A BOGERETH WHO [VOWED] AND IS AN ORPHAN;  [ii] A MAIDEN [WHO VOWED] AND [THEN] BECAME A BOGERETH AND IS AN ORPHAN;