Mishnayos Nedarim Perek 10 Mishnah 8

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.