The father has authority over his daughter regarding her betrothal, whether by money, by document, or by cohabitation; and he has rights to what she finds, to her labor, and to the annulment of her vows; and he receives her bill of divorce. From where do we learn betrothal by money? Scripture says, "she shall go free without payment, no money" (Exodus 21:11): there is no money for this master, but there is money for another master. And who is that? Her father. But say it is money for the woman herself. It is reasonable that when the Merciful One excluded payment in this case, it excluded a departure comparable to it. But the release from betrothal is not comparable to the case of the Hebrew maidservant: there she leaves the master's authority completely, whereas here she still lacks being brought under the marriage canopy. From the annulment of vows we learn that she leaves his authority, as we have taught: a betrothed young woman, her father and her husband annul her vows. Betrothal by document and by cohabitation, from where? Scripture says "and she departs and becomes another man's" (Deuteronomy 24:2-3): the modes of becoming a wife are compared to one another. He has rights to what she finds, on account of [preventing] enmity. To her labor, what is the reason? As it is written, "when a man sells his daughter as a maidservant": just as the labor of a maidservant belongs to her master, so too the labor of a daughter belongs to her father. But say this applies only to a minor, whom he can sell, while for a young woman, whom he cannot sell, her labor belongs to herself. A minor needs no verse: now that he may even sell her, need her labor be stated? Rather, the verse was needed for the young woman. The annulment of her vows, as it is written "in her youth, in her father's house." And he receives her bill of divorce, as it is written "and she departs and becomes" (Deuteronomy 24:2): the departure is compared to the becoming.
The Rights a Father Holds Over an Unmarried Daughter
Yalkut Shimoni on Torah 320:3
הָאָב זַכַּאי בְּבִתּוֹ בְּקִדּוּשֶׁיהָ בְּכֶסֶף בִּשְׁטָר וּבְבִיאָה, וְזַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ וּבַהֲפָרַת נְדָרֶיהָ, וּמְקַבֵּל אֶת גִּטָּה. בְּכֶּסֶף מִנָּלָן, אֲמַר קְרָא, "וְיָצְאָה חִנָּם אֵין כָּסֶף", אֵין כָּסֶף לְאָדוֹן זֶה, אֲבָל יֵשׁ כֶּסֶף לְאָדוֹן אַחֵר, וּמַנּוּ, לְאָבִיהָ. וְאֵימָא לְדִידָהּ. מִסְתַּבְּרָא, כִּי מִעֵט רַחֲמָנָא לְהַאי, יְצִיאָה דְּכְּוָותָהּ קָא מְמַעֵט. הָא לָא דָמְיָא יְצִיאַת קִדּוּשִׁין לְאָמָה הָעִבְרִיָּה, הָתָם נַפְקָא לָהּ מֵרְשׁוּת אָדוֹן לְגַמְרֵי, הָכָא אַכַּתֵּי מֵחָסְרָה מְסִירָה לְחֻפָּה. מֵהֲפָרַת נְדָרִים נַפְקָא לָהּ מֵרְשׁוּתֵיהּ, דְּתְנַן נַעֲרָה הַמְּאוֹרָסָה אָבִיהָ וּבַעֲלָה מְפִירִין נְדָרֶיהָ. בִּשְׁטָר וּבְבִיאָה, מִנָּלָן, אֲמַר קְרָא, (דברים כד, ג) "וְהָיְתָה", אִיתְּקַשׁ הֲוָיוֹת לַהֲדָדֵי. זַכַּאי בִּמְצִיאָתָהּ, מִשּׁוּם אֵיבָה. וּבְמַעֲשֵׂה יָדֶיהָ, מַאי טַעְמָא, דִּכְתִיב וְכִי יִמְכֹּר אִישׁ אֶת בִּתּוֹ לְאָמָה, מָה אָמָה מַעֲשֵׂה יָדֶיהָ לְרַבָּהּ, אַף הַבַּת מַעֲשֵׂה יָדֶיהָ לְאָבִיהָ. וְאֵימָא הָנֵי מִלֵּי קְטַנָּה, דְמָצִי מִזְבַּן לָהּ, אֲבָל נַעֲרָה, דְּלָא מָצֵי מִזְבַּן לָהּ, מַעֲשֵׂה יָדֶיהָ דִּידָהּ הֲוֵי. קְטַנָּה לָא צְרִיכָה קְרָא, הָשַׁתָּא זְבוּנִי מִזְבַּן לָהּ, מַעֲשֵׂה יָדֶיהָ מִבַּעְיָא, אֶלָּא כִּי אִצְטְרִיךְ קְרָא לְנַעֲרָה. וּבַהֲפָרַת נְדָרֶיהָ, דִּכְתִיב "בִּנְעֻרֶיהָ בֵּית אָבִיהָ". וּמְקַבֵּל אֶת גִּטָּה, דִּכְתִיב (דברים כד, ב) "וְיָצְאָה וְהָיְתָה", מַקִּישׁ יְצִיאָה לַהֲוָיָה.