נערה המאורסה – a girl who is twelve years and one-day old, and who brought forth two [pubic] hairs, is called a נערה/a young woman/lass, until six months. But a woman who is eleven years and one-day old, her vows are examined, if she knew for whom she made the vow, and in the name of whom she sanctified, her vow is vow, and even regarding her, her father and her husband annul her vows.

הפר האב ולא הפר הבעל – because it was possible to err and to explain [the phrase]: “her father and her husband annul her vows,”/"אביה ובעלה מפירין נדריה" as or her father or her husband, it teaches in he Mishnah:"הפר האב ולא הפר הבעל"/”if her father annulled her vows, but not her husband, etc.,” to inform us that both need to nullify [her vows].

ואין צריך לומר שקיים אחד מהם – if one of them confirmed [her vows] the second is not able to nullify them. But this tells us that even though the even though that one of them (i.e., the father or the husband was consulted that he established his confirmation, as we hold, we consult on the confirmation (i.e, the privilege of confirming a vow – see also Tractate Nedarim 10:7), , this one who was asked for confirmation cannot nullify any further, since both of them are not able to nullify [a vow] at the same time.

מת האב לא נתרוקנה רשות לבעל – the husband does not annul the vows of his wife until she marries.

מת הבעל נתרוקנה רשות לאב – and he annuals all of the days of her being a lass, as it is written (Numbers 30:17): “while in her father’s house by reason of her youth.”

והאב אינו מפר בבגר – as it is written (there – Numbers 30:4): “while still in her father’s household by reason of her youth.”

נתגרשה בו ביום – that the father heard, for if the day passed, he can no longer annul [her vows].

ונתארסה – [and she became betrothed] to another, on that selfsame day.

אביה ובעלה האחרון מפירין נדריה – that she vowed in the presence of the first betrothed man, for the betrothed man releases those who preceded him.

כל זמן שלא יצאת לרשות עצמה – not on account of becoming an adult nor on account of marriage.

עד שלא היתה בתו יוצא מאצלו – prior to her coming to the domain of the husband. And similarly the betrothed man says to her the same thing.

עד שלא תכנס לרשותו – since from when she enters into his domain, he cannot annul [her vows], for the husband cannot annul what proceeded, and we learn from our Mishnah that the husband can annul the vows of his wife even without hearing [about it], since it is taught [in the Mishnah]: “And so the husband before she enters his domain, says to her, etc.”

בוגרת ששהתה י"ב חודש – an adult woman whose father does not annul her vows, and she was claimed to [get ready to] marry and she waited twelve months that from then onwards, her husband would be liable for her food [and support].

ואלמנה – that waited thirty days, from when she was claimed [to get ready to] marry, that she eats from her husband.

רבי אליעזר אומר הואיל ובעלה חייב במזונותיה = and he annuls her vows. But the Halakha is not according to Rabbi Eliezer.

שומרת יבם וכו' ר"א אומר יפר when he made her the widow of a brother who died without children (יבמה) , it (i.e., the Mishnah) is speaking of the Yavam’s betrothal (by word of mouth, as opposed to the consummation of marriage, for Rabbi Eliezer holds that מאמר/statement - betrothal of the widow of a brother who died without children/a יבמה – that this betrothal should be effected by means of a marriage document or money should be accompanied by a statement of betrothal, which acquires the childless widow of his dead brother completely from the Torah, But if she is a נערה/a young woman/lass and she has a father, the father and her Yavam/dead husband’s brother [both] annul her vows.

רבי יהושע אומר לאחד ולא לשנים – for Rabbi Yehoshua does not hold that מאמר/the statement does not acquire In a complete acquisition. However, he holds that there is a זיקה/a levirate bond (between the Yevama waiting for her brother-in-law to act and her deceased husband’s brothers during the period after the husband’s death before one of the brothers performs a levirate marriage) and this levirate bond is like she is a married woman, but when there is only one levir/יבם , he annuls [her vows, vut when there are two levirs, not a single one of them can annul [her vows] for there is no retroactive designation.

ר"ע אומר לא לאחד ולא לשנים – for he holds that the levirate bond/זיקה is not like someone who is married, and the “statement”/מאמר – does not effect a complete acquisition from the Torah.

אשה שקנה הוא לעצמו – that is his betrothed woman.

הרי הוא מיפר נדרהי – in partnership with her father.

אשה שהקנו לו מן השמים – which is the widow of his dead brother who died without children/יבמתו – his Yevamah.

אינו דין שיפר נדריה – in partnership with her father.

שיש לאחרים רשות בה – for she is also in a levirate bond with the other brothers [of her dead husband].

מה אתה משיב על יבם אחד – meaning to say, your response is good on the words of Rabbi Eliezer who states that he annuls even when there are two [potential] levirs, what can you respond to me on my words that I state, to one, but not to two [levirs]?

אין היבמה גמורה ליבם – to make liable for death o someone who comes upon her in the same manner that the betrothed woman is completely his wife (of the betrothed man) in regard to the liability for death (if someone comes upon his betrothed wife). And the Halakha is according to Rabbi Akiva.

הרי הן קיימין לא אמר כלום – for this is an errant confirmation, because there are vows that he would not desire in their confirmation.

הרי הן מופרין רבי אליעזר אומר מופר – for in general, a man does not desire in the vows of his wife.

נדרים שבאו לכלל איסור – for after she vowed, she is prohibited in them if [her] husband did not annul them.

שבאו לכלל הקם – vows that took place already.

הפרת נדרים – as the Torah stated (Numbers 30:9): “But if her husband restrains her on the day that he learns of it, [he thereby annuls her vow which was in force or the commitment to which she bound herself.”

כל היום – until it gets dark, as it states (Numbers 30:6): “[But if her father restrains her] on the day he finds out (literally, “hears it”). But as it is written (Numbers 30:15): “[If her husband offers no objections] from that day to the next, [he has upheld all the vows or obligations she has assumed],” it is necessary, that you don’t say, yes, in the daytime, but now at night, we hold (Numbers 30:15): “from that day to the next/"מיום אל יום" – for sometimes he has the time to annul [her vows] during the period of twenty-four astronomical hours/"מעת לעת", as, for example, if she took a vow at the beginning of the night.

ויש בדבר להקל ולהחמיר – meaning to say, sometimes when he can annula them within a short time and sometimes within a longer time.

נדרה בלילי שבת – this that it (i.e., the Mishnah) took/used the phrase "בלילי שבת"/”on Friday nights” to teach us that we annul vows on Shabbat (see Tractate Shabbat, Chapter 24, Mishnah 5), and even not for the need of the Sabbath. But the Sage does not release [from vows] on Shabbat other than vows that are for the needs of the Sabbath, and even though he had the free time while it was still day, he can release for the needs of the Sabbath.

שאם לא הפר וחשכה אינו יכול להפר – for there is no absolution of vows during the period of twenty-foru astronomical hours unless she vowed from the beginning of the night. But regarding absolution for cause, it has no affect until he says, "מופר לך"/”you are annulled,” like the language of Scripture, for the absolution of the husband is from now and into the future without reason, like (Genesis 17:14): “[And if any male who is uncircumcised fails to circumcise the flesh of his foreskin, that person shall be cut off from his kin;] he has broken My covenant.” But the Sage who states, “you are permitted” there is no vow here, and there is no oath here which uproots the vow from its essence. But if the Sage stated in the language of הפרה/absolution and the husband in the language of התרה/permission, he is not permitted and he is not absolved (see Talmud Nedarim 77b). But if he (i.e., the husband) said: “if you did not vow, I put you under the influence of a vow,” his words are fulfilled, and he does not have to state that they are fulfilled to you, since for even if he kept silent all of the entire day, the vow is fulfilled, for any speech is also fulfilling. But on Shabbat, he should say [to the woman]: “take, eat; take drink,” and he doesn’t absolve in the manner that he states on weekdays, for the vow is nullified on its own. But if he is unable to force her, he annuls it in his heart, and he doesn’t need to release it from his lips. And specifically, nullification such as “take it, eat,” where he forces her to violate her vow is effective if he thought in his heart even though he did not release it from his lips, but absolution In which he does not force her to violate the vow, he needs to release it from his lips, and it is not sufficient if he nullified it in his heart.