אבן העזר ל״טEven HaEzer 39

Se’if 1א׳

הַמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים, וְנִמְצָא עָלֶיהָ אֶחָד מִשְּׁלשָׁה נְדָרִים אֵלּוּ שֶׁדֶּרֶךְ בְּנֵי אָדָם לְהַקְפִּיד עֲלֵיהֶם: שֶׁלֹּא תֹּאכַל בָּשָׂר, אוֹ שֶׁלֹּא תִּשְׁתֶּה יַיִן, אוֹ שֶׁלֹּא תִּתְקַשֵּׁט בְּמִינֵי צִבְעוֹנִים, אֵינָהּ מְקֻדֶּשֶׁת. וְאֵינָהּ צְרִיכָה גֵּט (טוּר). וְהוּא הַדִּין לִנְדָרִים שֶׁבֵּינוֹ לְבֵינָהּ דְּהָוֵי בִּכְלַל נְדָרִים שֶׁדֶּרֶךְ בְּנֵי אָדָם לְהַקְפִּיד עֲלֵיהֶם. נִמְצָא עָלֶיהָ נֶדֶר חוּץ מֵאֵלּוּ, אַף עַל פִּי שֶׁהוּא אוֹמֵר: מַקְפִּיד אֲנִי אֲפִלּוּ עַל זֶה, הֲרֵי זוֹ מְקֻדֶּשֶׁת. וְאִם אָמַר לָהּ: עַל מְנָת שֶׁאֵין עָלַיִךְ כָּל נֶדֶר, אֲפִלּוּ נִמְצָא שֶׁנָּדְרָה שֶׁלֹּא תֹּאכַל חָרוּבִין, אֵינָהּ מְקֻדֶּשֶׁת. וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁחוֹשְׁשִׁין שֶׁמָּא תֵּלֵךְ אֵצֶל חָכָם וְיַתִּיר לָהּ וְלָכֵן אֲסוּרָה לְהִנָּשֵׂא בְּלֹא גֵּט:

One who betroths a woman on the condition that there are no vows upon her, and it is found [that she has] on her one of these three vows which it is the nature of men to be particular about: that she will not eat meat, or that she will not drink wine, or that she will not adorn herself with kind of colors, she is not betrothed. And she does not need a get (Tur). And that is the ruling for vows between him and her, which are included in the category of vows that it is the nature of men to be particular about. If it is found [that she has] on her a vow other than these, even though he says: I am particular even about this, behold she is betrothed. And if he said to her: On the condition that there is no vow at all upon you, even if it was found that she vowed not to eat carobs, she is not betrothed. And there is an opinion that they fear lest she goes to a wise man and he permits her and therefor she is forbidden to be married without a get.

Se’if 2ב׳

הָיוּ עָלֶיהָ נְדָרִים, וְהָלְכָה אֵצֶל חָכָם וְהִתִּירָהּ, מְקֻדֶּשֶׁת. וַאֲפִלּוּ הִיא אִשָּׁה חֲשׁוּבָה. בַּמֶּה דְבָרִים אֲמוּרִים, שֶׁהִתִּירָהּ חָכָם קֹדֶם שֶׁנּוֹדְעוּ לַבַּעַל, אֲבָל אִם נוֹדְעוּ לַבַּעַל קֹדֶם שֶׁהִתִּירָהּ, מִיָּד נִתְבַּטְּלוּ הַקִּדּוּשִׁין. וְיֵשׁ מִי שֶׁאוֹמֵר, שֶׁאִם הִיא אִשָּׁה חֲשׁוּבָה, אֲפִלּוּ אִם קֹדֶם שֶׁנּוֹדְעוּ לַבַּעַל הִתִּירָהּ חָכָם, הִיא סָפֵק מְקֻדֶּשֶׁת. וְאִם קִדְּשָׁהּ עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים, וּבָעַל סְתָם, עַיֵּן לְעֵיל סִימָן ל"ח סָעִיף ל"ה:

If she had active vows (lit. vows on her) and she went to a Chacham and annulled them, she is engaged [assuming the man previously made a condition that she couldn't have any vows] and even if she is an important women. What are we talking about? When the Chacham annulled them before they informed the husband [of the vows]. But if they informed the husband before he annulled them, immediately the Kiddushin is reneged. And there is one [opinion] that says: if she is an important women, if the Chacham annulled them before they informed the husband, she is doubtfully engaged. And if he engaged her on condition that she does not have any [active] vows, and had relations with her without intention [for marriage], see above Siman 38 Se'if 35.

Se’if 3ג׳

הַמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת שֶׁאֵין בָּהּ מוּמִין, וְנִמְצְאוּ בָּהּ אֶחָד מִן הַמּוּמִין הַפּוֹסְלִים בְּנָשִׁים, אֵינָהּ מְקֻדֶּשֶׁת. נִמְצָא בָּהּ מוּם אַחֵר חוּץ מֵאוֹתָם הַמּוּמִין, אַף עַל פִּי שֶׁאָמַר: מַקְפִּיד אֲנִי אֲפִלּוּ עַל זֶה, הֲרֵי זוֹ מְקֻדֶּשֶׁת:

One who engages a woman on condition that she doesn't have any blemishes, and [later] they find on her one of the blemishes that disqualify women [from conditions like this], she is not engaged. If a blemish other than one of these blemishes is found on her, even if he says, "I even care about this [blemish]!", she is [still] engaged.