וְשָׁמַ֨ע אָבִ֜יהָ אֶת־נִדְרָ֗הּ וֶֽאֱסָרָהּ֙ אֲשֶׁ֣ר אָֽסְרָ֣ה עַל־נַפְשָׁ֔הּ וְהֶחֱרִ֥ישׁ לָ֖הּ אָבִ֑יהָ וְקָ֙מוּ֙ כָּל־נְדָרֶ֔יהָ וְכָל־אִסָּ֛ר אֲשֶׁר־אָסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֽוּם׃
그 아비가 그의 서원이나 그 마음을 제어하려는 서약을 듣고도 그에게 아무 말이 없으면 그 모든 서원을 행할 것이요 그 마음을 제어하려는 서약을 지킬 것이니라
Bartenura
הרי זה יחזור ויפר – for it is an errant absolution is not an absolution until he intends regarding the woman that vowed, as it is written (Numbers 30:12): “[And her husband learns of it, yet offers no objection-] thus failing to restrain her – [all her vows shall stand and all her self-imposed obligations shall stand],” until the abolution will be for herself of the person making the vow. And also, that he should intend to the vow that she made (Numbers 30:5): “and her father learns of her vow,” until he knows which vow that she made.
German Commentary
so muss er es noch einmal aufheben. Denn ein irriges Aufheben [oder Bestätigen] eines Gelübdes ist ungültig. Er muss vielmehr bei dem Aufheben des Gelübdes die Person im Sinne gehabt haben, die es getan, weil es Num. 30, 12 heisst: לא הניא אתה, er hat „sie“ nicht gehindert. Ebenso muss er gewusst haben, welcher Art das Gelübde war, ob z. B. ein Nasirat oder ein Opfer gelobt war, sowie auf welchen Gegenstand sich das Gelübde bezog, weil es (ibid. v. 5) heisst: ושמע אביה את נדרה, ihr Vater hört „ihr Gelübde“.
Rashi
ושמע אישה וגו׳ BUT IF HER HUSBAND HEARD etc. — Here you have the case that if the husband confirmed the vow, it is confirmed. (That the father may confirm the vows of his betrothed daughter is given in v. 5 which statement applies also to w. 6 ff. — see Note).